In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s Word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.

Ao amin’ny Apokalypsy toko fahadimy, ny Liona avy amin’ny firenen’i Joda dia maneho ny toerana ijoroan’i Kristy amin’ny maha-Izy no naharesy ka nahazo alalana hamehy sy hamaha ny Tenin’Andriamanitra araka ny sitrapony. Tamin’ny taona 1989, enina amby roapolo amby zato taona taorian’ny fikomiana tamin’ny 1863, ny Liona avy amin’ny firenen’i Joda dia namaha ny tombo-kase tamin’ireo andininy enina farany ao amin’ny Daniela toko fahiraika ambin’ny folo. Ireo andininy ireo dia manomboka amin’ilay ratra mahafaty nahazo ny fahefan’ny papa tamin’ny 1798, ary mampiditra ny fijoroana ho vavolombelona momba ny fomba hanasitranana izany ratra nahazo ny papa izany, ary mihoatra noho izany dia mankany amin’ilay ratra mahafaty farany hahazo ny fahefan’ny papa. Ireo andininy ireo dia manomboka eo amin’izay iafarany; amin’ny fitsarana an’i Roma papaly.

Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”

Ireo andininy enina ireo dia mamaritra ny fanasitranana ny fery mahafatin’ny papa, ary koa ny fomba itondran’ny firaisana intelo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka izao tontolo izao ho any Hara-magedona, izay faritana ao amin’ny andininy faha-dimy amby efapolo hoe: “eo anelanelan’ny ranomasina sy ny tendrombohitra masina be voninahitra.”

Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.

Ny Alfa sy Omega dia maneho ny toetran’i Kristy izay mandrakariva mampiseho mialoha ny fiafarana amin’ny alalan’ny fiandohana. Ny hetsika fanavaozana an’ny iray hetsy sy efatra arivo amby efa-polo arivo dia ny hetsiky ny anjely fahatelo, izay hetsika famaranana, efa nanehoana mialoha tamin’ny fiandohany, dia ny hetsika Millerita an’ny anjely voalohany sy faharoa. Ny hetsika Millerita dia nanomboka tamin’ny fotoanan’ny farany tamin’ny 1798, izay no iantombohan’ireo andininy enina farany ao amin’ny Daniela toko fahiraika ambin’ny folo, ary nifarana tamin’ny fisokafan’ny fitsarana tamin’ny 22 Oktobra 1844 ny hetsika. Ny hetsiky ny iray hetsy sy efatra arivo amby efa-polo arivo dia mifarana amin’ny lalàn’ny Alahady any Etazonia.

At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.

Tamin’ny fiandohan’ny hetsika tamin’ny fotoan’ny farany tamin’ny 1989, dia namaha ny tombo-kase tamin’ireo andininy enina farany ao amin’ny Daniela iraika ambin’ny folo ny Liona avy amin’ny fokon’i Joda; ary amin’ny faran’ny hetsika, fotoana fohy mialoha ny lalàn’ny Alahady, dia Izy no manokatra ny tantara miafina ao amin’ny andininy faha-efapolo ao amin’ny Daniela iraika ambin’ny folo. Ny fanazavan-dRahavavy White momba izay ampahany amin’ny Daniela no voavaha tombo-kase dia miresaka ny famahana tombo-kase tamin’ny 1989, ary koa ny famahana tombo-kase izay nanomboka tamin’ny Jolay 2023.

“The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

“Ny boky izay voaisy tombo-kase dia tsy ny bokin’ny Apokalypsy, fa ilay ampahany amin’ny faminanian’i Daniela izay mifandray amin’ny andro farany. Hoy ny Soratra Masina: ‘Fa ianao kosa, ry Daniela, afeno ny teny, ary asio tombo-kase ny boky mandra-pahatongan’ny andro farany; maro no hivezivezy etsy sy eroa, ary hitombo ny fahalalana’ (Daniela 12:4). Rehefa nosokafana ny boky, dia natao ny fanambarana hoe: ‘Tsy hisy fotoana intsony.’ (Jereo Apokalypsy 10:6.) Ny bokin’i Daniela dia efa voavaha tombo-kase ankehitriny, ary ny fanambarana nataon’i Kristy tamin’i Jaona dia ho tonga amin’ny mponina rehetra ambonin’ny tany. Amin’ny fitomboan’ny fahalalana no hanomanana vahoaka iray hijoro amin’ny andro farany. . . .”

“In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

“Amin’ny hafatry ny anjely voalohany dia antsoina ny olona hanompo an’Andriamanitra, Mpamorona antsika, izay nanao izao tontolo izao sy ny zavatra rehetra ao aminy. Efa nanome voninahitra ny andrim-panjakan’ny Papa izy ireo, ka nahafoana ny herin’ny lalàn’i Jehovah izany; nefa hisy fitomboan’ny fahalalana momba ity raharaha ity.” Selected Messages, boky 2, 105, 106.

The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.

Ny ampahany amin’ny bokin’i Daniela izay nifandray tamin’ny andro farany tamin’ny taona 1989 dia ny andininy enina farany ao amin’ny toko fahiraika ambin’ny folo; ary raha manakaiky ny fiafaran’ny hetsik’izy ireo ny fihetsiketsehan’ny iray hetsy sy efatra amby efatra alina, dia ny ampahany amin’ny bokin’i Daniela izay voaseho no tantara miafina ao amin’ny andininy faha-efapolo, izay maneho ny tantara nanomboka tamin’ny 1989 ka hatramin’ny lalàna Alahady any Etazonia. Ny tantara miafina ao amin’ny andininy faha-efapolo dia ny tantaran’ny iray hetsy sy efatra amby efatra alina. Ny mpaminany rehetra dia samy manome fanamarinana momba izany vanim-potoana izany.

In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.

Ao amin’ilay andalan-teny, ny fitomboan’ny fahalalana izay “natao hanomanana vahoaka iray hiorina amin’ny andro farany,” dia maneho ny fanokafana ny tombo-kasen’ireo andininy enina farany tamin’ny 1989, ary indray koa dia maneho ny fanokafana ny tantara miafina ao amin’ny andininy faha-efapolo. Ao amin’ireo tantara roa ireo, ny fanahy miasa amin’ny alalan’ny aingam-panahy dia manondro fa hisy fitomboan’ny fahalalana momba ny fahefana papaly sy ny lalàn’ny Alahady. Na eo am-piandohana na eo amin’ny fiafaran’ny hetsiky ny efatra alina sy efatra arivo amby iray hetsy, io fitomboan’ny fahalalana io dia miteraka fizahan-toetra misy dingana telo, araka izay aseho ao amin’ny Daniela toko faha-roa ambin’ny folo.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

Ary hoy Izy nanao hoe: Mandehana amin’ny lalanao, ry Daniela; fa mihidy sy voaisy tombo-kase ny teny mandra-pahatongan’ny andro farany. Maro no hodiovina sy hohamasinina ary hotsapaina; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 12:9, 10.

As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a Divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.

Tahaka ny amin’ireo hetsika fanavaozana masina rehetra, ireo dingana telo izay asehon’i Daniela hoe “voadio sy nofotsiana ary nozahana toetra” dia maneho ny mariky ny fidinan’ny tandindona iray avy amin’Andriamanitra, arahina fizahan-toetra ateraky ny faminaniana tsy tanteraka, ary avy eo fanandramana fahatelo toy ny taratasy fitsapana izay mampiharihary ny toetran’ireo antokon’olona roa izay mivoatra araka ny fanekeny, na ny fandavany, ilay fitomboan’ny fahalalana izay nesorina tamin’ny tombo-kase. Tamin’ny fiandohan’ny hetsiky ny iray hetsy sy efatra alina sy efatra arivo, ireo dingana telo dia ny 11 Septambra 2001, narahin’ny 18 Jolay 2020, ary avy eo ny lalàna alahady. Tamin’ny fiafaran’io hetsika io ihany, ireo dingana telo dia ny Jolay 2023, ny fahatongavan’ny hafatry ny Antso Amin’ny Mamatonalina, ary ny lalàna alahady.

The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.

Ny hafatra izay manomana ny vahoakan’Andriamanitra hijoro, izay novahana ny tombo-kaseny tamin’ny Jolay 2023, dia mirakitra andalana maromaro amin’ny fahamarinana ara-paminaniana; ary tafiditra ao anatin’ireo andalana ireo ny amin’ireo taolana maina maty ao amin’ny Ezekiela toko fahafito amby telopolo. Mampiseho hafatra roa i Ezekiela. Ny hafatra voalohany no mampiverina ny taolana hiaraka indray, nefa tsy raha tsy tamin’ny hafatra faharoa no nijoroan’ny Isiraely tamin’ny tongony ho tafika mahery. Ny vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo dia nitsangana rehefa nofenoina ny Fanahy Masina.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

Ary rehefa afaka telo andro sy tapany, dia niditra tao aminy ny Fanahin’aina avy amin’Andriamanitra, ka nitsangana tamin’ny tongony izy; ary tahotra lehibe no nahazo izay nahita azy. Apokalypsy 11:11.

Ezekiel teaches the same truth.

Nampianatra io fahamarinana io ihany koa i Ezekiela.

And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

Ary hoy Izy tamiko hoe: Ry zanak’olona, mijoroa amin’ny tongotrao, fa hiteny aminao Aho. Ary ny Fanahy niditra tato anatiko raha niteny tamiko Izy, ka nampijoro Ahy tamin’ny tongotro, dia reko Izay niteny tamiko. Ezekiela 2:1, 2

When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”

Rehefa milaza i Sister White hoe: “amin’ny fitomboan’ny fahalalana dia hisy vahoaka homanina hijoro amin’ny andro farany.” dia fantatra ho “solika” ao amin’ny fanoharana ny amin’ireo virijina folo izany fitomboan’ny fahalalana izany, ary ny “solika” dia maneho “ny hafatry ny Fanahin’Andriamanitra” ary koa “ny Fanahy Masina,” ary koa “toetra.”

Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.

Eo anelanelan’ny Jolay 2023 sy ny lalàn’ny Alahady izay ho avy tsy ho ela dia misy fitomboan’ny fahalalana izay mamelona ny vahoakan’Andriamanitra, ka mitsangana izy ireo. Ny fitsanganany dia maneho fa manana ny “soliky” ny hafatra izay naseho tamin’izany fotoana izany izy. Mitsangana izy ireo rehefa manana ny Fanahy Masina ao anatin’ny fanakany, ary mitsangana izy ireo rehefa manana toetra voaomana handraisana ny tombo-kasen’Andriamanitra.

The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.

Ny dingana voalohan’ny fizahan-toetra, izay nanomboka tamin’ny Jolay 2023, dia narahin’ny fe-potoana iray izay anomezana ireo kandidà fahafahana hanaiky na handà ny diloilo. Izay manaiky izany dia asiana tombo-kase, ary avy eo asandratra ho faneva amin’ilay lalàna Alahady izay ho avy tsy ho ela. Fa izay mandà ny diloilo kosa dia mandray fahadisoam-panantenana mahery.

Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.

Ireo kandidà ireo dia nofohazina hiala amin’ny torimaso ara-panahy tamin’ny Jolay 2023, ary avy eo dia natrehiny ny fizahan-toetra farany alohan’ny hifaranan’ny fotoam-pahasoavany manokana. Napetraka tao anatin’ny tontolon-kevitry ny fitsapana ara-paminaniana mifandray amin’ny fananganana ny sarin’ilay bibidia ny fizahan-toetra, tamin’ny fotoana izay tokony hiverenan’ireo kandidà ireo ho velona sy hananganany ny sarin’i Kristy ao anatiny. Ny rafitra ara-paminaniana izay anatanterahana izany fitsapana izany dia ny tantara manomboka amin’ny 1989 ka hatramin’ny lalàna Alahady. Ny tsy fahafahan’ireo kandidà ireo mifoha no nitarika ny Tompo hamela ny hevi-diso hiditra.

“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.

“Hohahetsiketsika ny olony Andriamanitra; raha tsy mahomby ny fomba hafa, dia hisy hevi-diso hiditra eo aminy, izay hanivana azy, hampisaraka ny akofa amin’ny vary. Miantso izay rehetra mino ny teniny ny Tompo mba hifoha hiala amin’ny torimaso. Tonga ny fahazavana sarobidy, mifanaraka amin’izao fotoana izao. Fahamarinan’ny Baiboly izany, mampiseho ny loza mananontanona antsika dieny izao. Tokony hitarika antsika io fahazavana io ho amin’ny fandalinana mazoto ny Soratra Masina sy ho amin’ny fandinihana lalina indrindra ireo foto-kevitra tanantsika. Tian’Andriamanitra mba hokarohina amin’ny fahafenoany sy amim-paharetana, miaraka amin’ny vavaka sy ny fifadian-kanina, ny lafiny rehetra sy ny foto-kevitry ny fahamarinana.” Testimonies, boky faha-5, 708.

All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and He allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”

Ny mpaminany rehetra dia miresaka ny amin’ny andro farany, ka tamin’ireo andro farany ireo, tamin’ny volana Jolay 2023, dia niezaka ny “hanaitra” ny olony ny Tompo, nefa tsy nahomby ny ezaka nataony, ary navelany haverina, ho fampitandremana ny amin’ny fahatomombanan’ny farany, ny adihevitra voalohany momba ny tandindon’i Roma teo amin’ny tantaran’ny Advantista. Nanao izany Izy, na dia efa “tonga aza ny fahazavana sarobidy, mifanaraka amin’izao fotoana izao.” Ny fahazavana tonga tamin’ny Jolay 2023 dia “fahamarinana ara-Baiboly, mampiseho ireo loza mananontanona antsika dieny izao.” Tokony ho nitarika “antsika ho amin’ny fandalinana mafy ny Soratra Masina sy ny fanadihadiana tena lalina indrindra ny amin’ireo toerana tazonintsika” izany fahazavana izany.

The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.

Ny tantara miafin’ny andininy faha‑efapolo dia aseho ao amin’ny andininy faha‑folo ka hatramin’ny faha‑dimy ambin’ny folo ao amin’ny Daniela toko faha‑iraika ambin’ny folo, fa ny Alfa sy Omega dia nampiseho ny fiafaran’ny faminaniana farany ao amin’i Daniela miaraka amin’ny fiandohany. Talohan’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020, Satana dia nampiditra fisafotofotoana momba ny andininy faha‑folo ka hatramin’ny faha‑dimy ambin’ny folo, satria fantany fa ny fiandohan’ny toko no fanalahidy hanehoana ny fiafaran’ny toko. Avy eo dia nampidirina ilay fifanolanana tany am-boalohany ao amin’ny andininy faha‑efatra ambin’ny folo.

“There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.

“Tsy misy na inona na inona atahoran’ilay mpamitaka lehibe mihoatra noho ny hahatongavantsika ho mahalala ny hafetseny.” Ilay Ady Lehibe, 516.

It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.

Mazava amin’ny fikasana satana hanakorontanana ny hevitra sy ny tanjon’ireo andininy ireo fa ampahany lehibe amin’ny fizahan-toetra izay manivana ankehitriny ireo kandidà ho isan’ny iray hetsy sy efatra alina sy efatra arivo izy ireo. Manamafy i Sister White fa averina ao amin’ireo andininy enina farany ny tantara aseho ao amin’ny Daniela toko faha‑11, izay efa tanteraka talohan’ny fotoan’ny farany tamin’ny 1798.

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

“Tsy manam-potoana ho very isika. Fotoan-tsarotra no eo anoloantsika. Mihetsiketsika amin’ny fanahin’ny ady izao tontolo izao. Tsy ho ela dia hiseho ireo toe-javatra mampahory voalaza ao amin’ny faminaniana. Ny faminaniana ao amin’ny Daniela toko faha-11 dia saika tonga amin’ny fahatanterahany tanteraka. Betsaka amin’ny tantara izay efa nitranga ho fahatanterahan’io faminaniana io no mbola haverina indray.” Manuscript Releases, number 13, 394.

I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.

Manizingizina aho fa ny tantara rehetra aseho ao amin’ny andininy voalohany ka hatramin’ny fahasivy amby telopolo dia averina indray ao amin’ireo andininy enina farany amin’ilay toko. Manizingizina koa aho fa ny tantaran’ny andro farany, izay tantaran’ny famaranana ny fitsarana izay natomboka tamin’ny 22 Oktobra 1844, dia aseho amin’ny vanim-potoana ara-paminaniana lehibe roa. Ny vanim-potoana voalohany dia maneho ny fitsarana tanterahina amin’ny tranon’Andriamanitra, ary arahina vanim-potoana iray izay anaovana ny fitsarana ho an’ireo izay any ivelan’ny tranon’Andriamanitra. Ny vanim-potoana voalohany dia nanomboka tamin’ny 1989 ary mifarana amin’ny lalàna alahady any Etazonia, izay kosa manamarika ny fiandohan’ny vanim-potoana faharoa, izay mifarana rehefa mitsangana i Mikaela ary mikatona ny fotoam-pahasoavan’ny olombelona. Ny tantara miafina ao amin’ny andininy faha-efapolo koa dia manomboka amin’ny 1989, ary mifarana ao amin’ny andininy faha-iraika amby efapolo, izay ny lalàna alahady any Etazonia.

That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.

Izany no tantara iray ihany amin’ny andininy faha‑folo ka hatramin’ny faha‑dimy ambin’ny folo ao amin’io toko io ihany. Io tantara io dia mifanindran-dàlana amin’ny tantaran’ny Millerita hatramin’ny fotoanan’ny farany tamin’ny 1798, ka mandra-piandohan’ny fitsarana tamin’ny 22 Oktobra 1844. Ireo tantara roa ireo dia mifanindran-dàlana amin’ilay tantara ara-paminaniana izay nanomboka tamin’ny nahaterahan’i Kristy ary nifarana teo amin’ny hazo fijaliana.

The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.

Ny tantara izay manomboka amin’ny 1989 dia ahitana ny fotoam-pitsapana izay nanomboka tamin’ny 11 Septambra 2001, araka ny tandindon’ny fotoam-pitsapana izay nanomboka tamin’ny 11 Aogositra 1840 sy ny fotoam-pitsapana izay nanomboka tamin’ny batisan’i Kristy. Ny fananganana ny sarin’ny bibidia dia efa voatondro mialoha tamin’ny alalan’ny tsipika maro amin’ny tantara ara-paminaniana. Anisan’ireo fanehoana ny amin’io fe-potoana io ihany ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina, izay nanomboka tamin’ny 11 Septambra 2001 ary mifarana amin’ilay lalàna alahady ho avy tsy ho ela. Ny tantara miafina ao amin’ny andininy faha-efapolo dia azo ampifanindriana koa amin’ny tsipika manomboka amin’ny 22 Oktobra 1844 ka hatramin’ny fikomiana tamin’ny 1863.

October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.

Tonga tamin’ny 22 Oktobra 1844 ny anjely fahatelo. Tahaka ny amin’ny fihavian’ny anjely ara-paminaniana rehetra, dia nanana hafatra izay tokony hohanina izy, nefa tsy nety hohanina izany; ary niova ho Millerisma Laodikeana ny Millerisma Filadelfiana, talohan’ny taona 1863, fony izy ireo nandray tamin’ny fomba ofisialy ny anarana hoe Advantista Mitandrina ny Andro Fahafito ka nanomboka nirenireny tany an-efitr’i fikomiana mandraka androany. Ny tantaran’ny 1844 ka hatramin’ny 1863 dia maneho ireo izay mandà ny fiantsoana mba ho isan’ny iray hetsy sy efatra arivo amby efatra alina. Izy ireo no ratsy fanahy ao amin’i Daniela toko faha-roa ambin’ny folo, ny fiangonan’ny mpaneso ao amin’i Jeremia, ny synagogan’i Satana ao amin’i Jaona, ary ny virijina adala ao amin’i Matio.

The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.

Ny hafatra fampitandremana izay nasehon’i Kristy ho ilay “fahavetavetana mahatonga fandravana, izay nolazain’i Daniela mpaminany,” dia mampiseho fampitandremana mba handosirana mialoha ny fandravana sy ny fanaparitahana izay hanaraka izany. Tamin’ny taona 66 taor. J.K., ilay jeneraly romana Cestius no nanatanteraka izany fampitandremana izany tamin’ireo Kristiana tamin’ny andron’i Roma jentilisa. Tamin’ny taonjato voalohany dia nosoratan’ny apostoly Paoly ihany koa izany fampitandremana izany ho an’ireo Kristiana izay hijaly mandritra ny andron’i Roma papaly. Ny fampitandremana ho an’ireo mpitandrina ny Sabata mba hiala ao an-tanàna ka honina any ambanivohitra dia tonga tamin’ny taona 1888, io ihany no taona nisian’ny Blair Bill, ilay fikasana voalohany hampiorina ny Alahady ho Andro Nasionalin’ny Fialan-tsasatra. Ny Blair Bill no ilay fampitandremana handosirana, ho fanatanterahana ny filazan’i Kristy momba ilay fahavetavetana mahatonga fandravana ao amin’i Daniela.

As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.

Toy ny tamin’i Cestius tamin’ny taona 66 taor. J.K., dia nesorina tamin’ny fitondran’Andriamanitra ny Blair Bill. Ny taona 1888 dia tandindon’ny 11 Septambra 2001, satria i Rahavavy White dia manamarika ny fidinan’ilay anjely ao amin’ny Apokalypsy toko faha-18 ao amin’ireo tantara roa ireo. Ny fampitandremana handosirana ny tanàna amin’ny andro farany dia nanan-kery tamin’ny 11 Septambra 2001. Noho izany, ny Blair Bill tamin’ny 1888 dia tandindon’ny Patriot Act tamin’ny 2001. Ilay anjely izay nidina tamin’ny 11 Septambra 2001 dia manambara ny hafatra fampitandremana farany ao amin’ny andininy telo voalohany amin’ny Apokalypsy toko faha-18, ary io hafatra fampitandremana farany io koa dia hafatry ny anjely fahatelo, na dia tsy mitovy aza ny fomba fanehoana ny fahamarinana asehon’ilay anjely fahatelo ao amin’ny toko faha-14 sy ao amin’ny toko faha-18. Andalana manaraka andalana, dia hafatra fampitandremana iray ihany izy ireo.

The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s Word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.

Ny fahavetavetana mampitandroka, izay nolazain’i Daniela mpaminany, dia famantarana nomen’i Kristy mba hamantarana ny fotoana izay tokony handosiran’ny olony ho fiarovana azy. Hafatra fampitandremana izany, ary noho izany dia tsy maintsy io no hafatra fampitandremana farany, na dia ambara amin’ny teny hafa aza noho ilay hafatra aseho ao amin’ny toko faha-efatra ambin’ny folo sy ao amin’ny toko faha-valo ambin’ny folo ao amin’ny Apokalypsy. Ny tantara izay manomboka ao amin’ny andininy faha-enina ambin’ny folo, ao amin’i Jeremia toko faha-dimy ambin’ny folo, dia ilay vanim-potoana ara-paminaniana iray ihany momba ny hafatra fampitandremana sy fitsapana. Manomboka izany rehefa mihinana ny Tenin’Andriamanitra i Jeremia, ary izany no mitranga rehefa midina ilay anjely, tahaka ny nataony tamin’ny fotoana nianjeran’ireo trano lehibe tao New York City.

When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.

Rehefa mitory hoe: “Hita ny teninao, ka nohaniko izany; ary ny teninao no fifaliana sy firavoravoan’ny foko,” dia maneho ny fitsapana voalohany momba ny sakafo niainan’i Daniela ao amin’ny toko voalohany izany, ary koa i Jaona ao amin’ny toko fahafolo ao amin’ny Apokalypsy, naka ny boky teny an-tànan’ilay anjely ka nihinana azy. Ny fihinanana ny hafatra dia manomboka rehefa tonga ny anjely, ary rehefa tonga ny anjely dia misy faminaniana fitsapana izay novahana tombo-kase. Rehefa tonga ny anjely dia manomboka ny vanim-potoana fitsapana voalohany ary mifarana izany rehefa manomboka ny vanim-potoana fitsapana faharoa, ary rehefa mitsangana Mikaela dia mifarana ny vanim-potoana fitsapana faharoa.

When the angel arrives, the latter rain begins to fall.

Rehefa tonga ilay anjely, dia manomboka mirotsaka ny ranonorana farany.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Ny ranonorana farany dia hirotsaka amin’ny vahoakan’Andriamanitra. Anjely mahery iray no hidina avy any an-danitra, ary ny tany rehetra dia hohazavain’ny voninahiny.” Review and Herald, 21 Aprily 1891.

The latter rain is received by those who walk in Jeremiah’s old paths.

Ny orana farany dia raisin’izay mandeha amin’ireo lalana fahiny ao amin’i Jeremia.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Izao no lazain’i Jehovah hoe: Mijanòna eo amin’ny làlana ianareo, ka jereo, ary anontanio ny amin’ny lalana fahiny, dia izay làlana tsara; ary mandehana amin’izany, dia hahita fitsaharana ho an’ny fanahinareo ianareo. Nefa hoy izy ireo: Tsy handeha amin’izany izahay. Ary Izaho koa nanendry mpiambina ho aminareo ka nanao hoe: Henoy ny fanenoan’ny trompetra. Nefa hoy izy ireo: Tsy hihaino izahay. Jeremia 6:16, 17.

The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.

Ny “trompetra” izay tsofin’ireo “mpitily” dia ny hafatry ny Laodikia, izay nasehon’i Jones sy Waggoner tamin’ny taona 1888.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Miantsoa mafy, aza miantra; asandrato toy ny anjomara ny feonao, ary ambarao amin’ny oloko ny fahadisoany, sy amin’ny taranak’i Jakoba ny fahotany. Isaia 58:1.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.

Tamin’ny 11 Septambra 2001 no nanombohan’ny fanisiana tombo-kase ny efatra arivo amby efa-polo sy iray hetsy. Nambara ny hafatra fampitandremana ho an’i Laodikia.

“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

“Ny hafatra nomena antsika tamin’ny alalan’i A. T. Jones sy E. J. Waggoner dia hafatr’Andriamanitra ho an’ny fiangonana Laodikia, ary loza ho an’izay rehetra milaza ho mino ny fahamarinana kanefa tsy mampitaratra amin’ny hafa ireo taratra nomen’Andriamanitra.” The 1888 Materials, 1053.

The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.

Ny fampitandremana ho an’i Laodikia dia ny feon’ny trompetran’ny mpiambina araka an’i Jeremia, izay lavin’ny fiangonana Advantista Mitandrina ny Andro Fahafito ao Laodikia tsy hohenoina. Izany no fampitandremana mba handosirana ny tanàna ka hifindra any amin’ny fananana any ambanivohitra mialoha ny fahatongavan’ny lalàna alahady tsy ho ela.

What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.

Ny zavatra vao nolazaiko momba ireo tsipika ara-paminaniana samihafa ireo dia ezaka natao hanaitra ny fahaizanareo mamantatra, mba hamporisihana anareo hizaha toetra marina tokoa izay efa hovaliko soratana. Angamba ny toetra manan-danja indrindra amin’ny sary ho an’ilay bibidia sy ny an’ilay bibidia dia ny fisian’ny fananganana roa ny sary ho an’ilay bibidia sy ny an’ilay bibidia amin’ny andro farany. Ny voalohany dia any Etazonia, ary aorian’izany any amin’ireo firenena maneran-tany.

There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.

Misy toetra ara-paminaniana sasantsasany mifandray amin’ny sary ho an’ny bibidia sy ny sarin’ilay bibidia, izay tsy maintsy ampiharina araka ny tokony ho izy raha tiantsika ny hahay handalo amim-pahamarinana ny fizotry ny fitsapana ara-paminaniana momba ity sarin’i Roma ity. Singa faharoa manan-danja amin’ny vanim-potoanan’ny fitsapana ny sarin’ilay bibidia (izay azo aseho amin’ny alalan’ny vavolombelona maro), dia ny hoe ny fotoana fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo dia miseho ao anatin’ny vanim-potoanan’ny fitsapana ny sarin’ilay bibidia any Etazonia; ary ny vanim-potoanan’ny fitsapana ny sarin’ilay bibidia any amin’ireo firenena maneran-tany no fotoana anangonan’Andriamanitra ireo zanany hafa izay mbola any Babylona amin’ny fotoanan’izany lalàna Alahady izany (asehon’ny 321), ho ao amin’ny vala.

The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.

Ny sarin’ilay bibidia dia maneho vanim-potoana roa manokana mifamatotra amin’ny androm-pitsapana, ary ireo androm-pitsapana roa ireo koa dia maneho ny fanangonana farany ny iray hetsy sy efatra alina sy efatra arivo ao amin’ny Apokalypsy toko faha-7, arahin’ny vahoaka betsaka ao amin’io toko io ihany.

At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation kneels to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.

Eo amin’ny lalàn’ny Alahady no itenenan’i Etazonia toy ny dragona ao amin’ny andininy faha‑iraika ambin’ny folo amin’ny Apokalypsy toko faha‑telo ambin’ny folo. Avy eo dia mivoaka izy hamitaka ny firenena rehetra amin’izao tontolo izao, ka milaza amin’ireo firenena ireo fa tokony hanao sarin’ilay bibidia maneran-tany koa izy, tahaka izay vao nataon’i Etazonia. Ny vanim-potoana izay manomboka amin’ny lalàn’ny Alahady, asehon’ny lalàn’ny Alahadin’i Constantin tamin’ny taona 321, dia mifarana rehefa mandohalika eo anatrehan’i Roma papaly ny firenena farany, izay anehoana ny lalàn’ny Alahady tamin’ny 538; fa ao amin’ny toko faha‑telo ambin’ny folo dia manana fahefana hampisy aina ao amin’ny sarin’ilay bibidia sy hampiteny azy i Etazonia. Manomboka amin’ny lalàn’ny Alahady tamin’ny 321 io vanim-potoana io ary mifarana amin’ny lalàn’ny Alahady tamin’ny 538.

In 2001 the government of the United States “spoke” the Patriot Act into law.

Tamin’ny taona 2001, ny governemantan’i Etazonia dia “niteny” ka nampanjary lalàna ny Patriot Act.

We will continue this study in the next article.

Hohamafisintsika ao amin’ny lahatsoratra manaraka izao fandinihana izao.