As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.

Rehefa handray ny fandalinana ny tantara miafina isika dia hodinihintsika avokoa na ny tsipika anatiny na ny tsipika ivelan’ny faminaniana, izay fantatra ankehitriny fa mifanaraka amin’ny tantara manomboka amin’ny fotoan’ny farany ao amin’ny andininy faha-efapolo ka hatramin’ny lalàn’ny Alahady ao amin’ny andininy faha-iraika amby efapolo. Ny tsipika anatiny amin’izany tantara ara-paminaniana izany dia voamariky ny bokin’ny Apokalypsy, toko faha-iraika ambin’ny folo, andininy faha-iraika ambin’ny folo. Ny tsipika ivelany kosa dia voamariky ny bokin’i Daniela, toko faha-iraika ambin’ny folo, andininy faha-iraika ambin’ny folo. Ny tsipika ivelany ao amin’i Daniela 11 — andininy faha-11 — dia tonga teo amin’ny tantara tamin’ny taona 2014, ary ny tsipika anatiny ao amin’ny Apokalypsy 11 — andininy faha-11 — dia tonga teo amin’ny tantara tamin’ny 31 Desambra 2023. Ny tsipika ivelany dia maneho ny tandroka Repoblikana amin’ilay bibidia avy amin’ny tany, ary ny tsipika anatiny dia maneho ny tandroka Protestanta amin’ilay bibidia avy amin’ny tany.

The United States

Etazonia

The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.

Ny bokin’ny Apokalypsy dia manondro firenena iray lehibe ho lohahevitra amin’ny andro farany. Izany firenena izany no bibidia avy amin’ny tany izay manery izao tontolo izao manontolo hiankohoka amin’ilay bibidia avy amin’ny ranomasina, dia ny fahefana papaly. Ny bokin’ny Apokalypsy dia manondro firenena iray lehibe, fiombonam-pirenena folo iray, ary fiangonana sandoka iray. Ny firenena dia i Etazonia, dia ilay bibidia avy amin’ny tany ao amin’ny toko faha-telo ambin’ny folo; ny fiangonana sandoka dia ilay bibidia avy amin’ny ranomasina ao amin’ny toko faha-telo ambin’ny folo; ary ny fiombonam-panjaka folo ratsy araka ny Baiboly dia ny Firenena Mikambana. Ireo hery telo ireo, izay aseho ho ny dragona sy ny bibidia ary ny mpaminany sandoka ao amin’ny Apokalypsy enina ambin’ny folo, no mitarika izao tontolo izao ho any Hara-magedona.

They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.

Samy voafaritra tsirairay ao amin’ny Daniela toko faha-iraika ambin’ny folo, andininy faha-efapolo ka hatramin’ny faha-dimy amby efapolo izy ireo, izay ahatongavan’ilay fiangonana sandoka amin’ny farany eo anelanelan’ny ranomasina sy ny tendrombohitra masina be voninahitra ao amin’ny andininy faha-dimy amby efapolo, izay mifanaraka ara-jeografia amin’ny Armagedona ao amin’ny Apokalypsy. Ny andininy faha-efapolo dia manomboka amin’ny taona 1798, rehefa nahazo ratra mahafaty ilay bibidia avy any an-dranomasina, izany hoe ilay fiangonana sandoka, ary mifarana amin’ilay bibidia avy any an-dranomasina izay natsangana indray ilay andalan-teny, dia ilay vehivavy janga ao amin’ny Apokalypsy fito ambin’ny folo, izay maty fanindroany; ka izany no mampifarana ilay andalan-teny eo amin’izay niandohany indrindra. Ny firenena fototra ao amin’ny bokin’ny Apokalypsy sy Daniela dia i Etazonia, dia ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko faha-telo ambin’ny folo, toko momba ny fikomiana. Ilay bibidia avy amin’ny tany koa no mpaminany sandoka ao amin’ny toko faha-enina ambin’ny folo amin’ny Apokalypsy, ary ao amin’ny andininy faha-efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo, izy no kalesy sy sambo ary mpitaingin-tsoavaly.

Half Truths are No Truth at All

Ny fahamarinana antsasany dia tsy fahamarinana velively

The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.

Ny firenena izay lohahevitra resahin’i Daniela sy ny Apokalypsy amin’ny andro farany dia i Etazonia, ary ny Daniela toko faha iraika ambin’ny folo dia manomboka amin’ny famantarana mazava tsara ilay filoha farany an’io firenena io. Io fahamarinana io dia zava-misy ara-Baiboly efa miorina tsara, nefa lavin’ny Advantista Mitandrina ny Andro Fahafito Laodikeana amin’ny fiafenana ao ambadiky ny antsasaky ny fahamarinana. Ny antsasaky ny fahamarinana iafenany amin’ity raharaha ity dia ny fanekeny fa i Etazonia no sady bibin’ny tany ao amin’ny Apokalypsy toko faha telo ambin’ny folo no mpaminany sandoka ao amin’ny toko faha enina ambin’ny folo; kanefa mandà izy ireo tsy hahita fa i Donald Trump dia lohahevitra lehibe iray ao amin’ny faminanian’ny Baiboly amin’ny andro farany. Tsy miova na oviana na oviana Andriamanitra, ary rehefa nifandray tamin’i Egypta Izy, dia lohahevitra lehibe tao amin’ny tantara ara-paminaniana i Farao; avy eo tamin’i Babylona dia tononina anarana i Nebokadnezara sy Belsazara. Tononina anarana i Kyrosy. Tononina anarana i Dariosa. Faritan’ny Baiboly mazava tsara ilay mpanapaka farany amin’ilay bibin’ny tany, ary tsy filazana an-tsisiny izany. Fantatry ny Advantisma hoe iza i Etazonia ao amin’ny faminaniana momba ny andro farany, nefa tsy hitany fa resahin’Andriamanitra mandrakariva na ny firenena na ny mpitondra azy ao amin’ny toe-javatra ara-paminaniana rehetra, ary ireo tantara masina teo aloha rehetra ireo dia maneho an’ohatra ny andro farany.

Trump in the Final Vision

Trompetra ao amin’ny Fahitana Farany

Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.

Donald Trump dia lohahevitra voalohany ao amin’ny fahitana farany nomena an’i Daniela, izay tampon’ireo fahitana ara-paminaniana rehetra, tsy ao amin’ny bokin’i Daniela ihany, fa ao amin’ny Baiboly manontolo.

The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.

Ny lohahevitry ny fahitana farany amin’ny tantara ara-paminaniana ao anatin’ny Tenin’Andriamanitra dia i Donald Trump. Izy no tandindona mamantatra ny dian-tongotry ny faminaniana ivelany amin’ny andro farany momba ilay tantara miafina ao amin’ny andininy faha-efapolo. Izy koa no rohy izay mamantatra sy manorina ny tsipika anatiny momba ny iray hetsy sy efatra arivo sy efa-polo arivo. Ny iray hetsy sy efatra arivo sy efa-polo arivo dia ilay tandroka protestanta eo amin’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy telo ambin’ny folo, ary i Donald Trump no misolo tena ilay tandroka repoblikana amin’io bibidia io ihany. Ilay bibidia dia ny Lalàm-panorenan’i Etazonia, araka ny isehoany amin’ny alalan’ny governemanta repoblikana araka ny lalàm-panorenana izay tamin’ny voalohany nametraka fisarahana teo amin’ireo tandroka roa ireo, kanefa amin’ny farany dia mampiray azy ireo ho sary an’ilay bibidia avy amin’ny ranomasina, dia ilay papaly.

Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?

Naverin’i Rahavavy White matetika ny sarin-javatra volamena ao amin’ny Daniela toko fahatelo amin’ny lalàn’ny Alahady amin’ny andro farany; koa, iza àry no asehon’i Nebokadnezara? Hampahafantarin’ny Advantisma anao fa izy dia i Etazonia, ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, izay mitovy amin’ny fanondroana fa Babylona no nanipy an’i Shadraka sy Mesaka ary Abednego ho ao amin’ny afo. I Nebokadnezara no ambaran’ny Baiboly ho ilay tompon’andraikitra tamin’ny fotoanan’ny lalàn’ny Alahady, koa iza no i Nebokadnezara, raha tsy ilay filoha manjaka rehefa tonga ilay lalàn’ny Alahady izay efa antomotra?

Three

Telo

Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.

Ny fahitana farany nomena an’i Daniela, dia ny fahitana ny amin’ny Ony Hiddekel, dia mizara ho toko telo, ka ny tsirairay amin’ireo dia mifanaraka amin’ny toetran’ireo anjely telo ao amin’ny Apokalypsy toko fahaefatra ambin’ny folo. Ireo toko telo ireo dia maneho ny anjely voalohany sy faharoa ary fahatelo, nefa koa maneho ny hafatra farany nentin’i Daniela. Ny hafatra voalohany ao amin’ny toko voalohany dia maneho ihany koa ireo anjely telo ao amin’ny Apokalypsy toko fahaefatra ambin’ny folo, ary amin’ny fanaovana izany dia apetraka eo amin’ny toko voalohany sy eo amin’ny fahitana ny amin’ny Ony Hiddekel ny mariky ny Alfa sy Omega.

Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.

Ny fahitana farany nomena an’i Daniela dia miorina eo ambonin’ny rafitry ny teny hebreo hoe “fahamarinana,” izay voaforon’ny litera voalohany, faha-telo ambin’ny folo, ary farany, dia ny litera faha-roa amby roapolo, amin’ny abidy hebreo. Ny toko fahafolo dia manondro an’i Daniela ho mpianatry ny faminaniana, izay avadika avy amin’ny Laodikeana ho amin’ny Filadelfiana amin’ny andro faha-roa amby roapolo. Avy eo dia omena hery i Daniela mba hahatakatra ilay fitomboan’ny fahalalana izay efa voaseho ka aseho ao amin’ny toko faharoa ambin’ny folo. Ny toko voalohany sy ny toko farany amin’ilay fahitana dia manondro an’i Daniela ho tandindon’ny iray hetsy sy efatra alina amby efatra arivo, izay tena mpianatry ny faminaniana.

“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.

“Na inona na inona mety ho fandrosoan’ny sain’ny olona, aoka izy tsy hihevitra na dia vetivety akory aza fa tsy ilaina ny fandinihana lalina sy mitohy ny Soratra Masina mba hahazoana fahazavana lehibe kokoa. Amin’ny maha-vahoaka antsika dia antsoina isika tsirairay avy ho mpianatra ny faminaniana.” Testimonies, boky faha-5, 708.

Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.

Ny toko voalohany dia manondro ireo fahamarinana mitovy amin’ny fahitan’ny Ony Hiddekel, ary ny toko voalohan’ny fahitan’ny Ony Hiddekel dia manondro ny fahamarinana mitovy amin’ny toko fahatelo sy farany ao aminy. Ny bokin’i Daniela dia mitondra ny sonian’ny Alfa sy Omega, fa ny toko voalohany dia manondro ny fizotry ny fizahan-toetra misy dingana telo amin’ny filazantsara mandrakizay, ary toy izany koa ny toko faha-roambinifolo. Ary ao anatin’ireo toko telo mandrafitra ny fahitana farany nomena an’i Daniela, ny toko voalohany no alfa ary ny toko fahatelo no omega. Mifanaraka amin’ny fizahan-toetra voalohany natao tamin’i Daniela izany, dia ny amin’izay sakafo hohanina, ary amin’ny fizahan-toetra fahatelo sy farany, raha notsarain’i Nebokadnezara izy rehefa afaka telo taona. Ny fizahan-toetra alpha ao amin’ny Daniela toko voalohany dia mikasika ny fomba fandalinana ny Baiboly, araka ny asehon’ny fihinanana na ny hanim-py avy any Babylona, na ny sakafo anana.

Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.

Ny fahatokian’i Daniela tamin’ny fomba fiasa hoe “tsipika ambonin’ny tsipika” no nahafantarana azy fa “tamin’ny raharaha rehetra momba ny fahendrena sy ny fahalalana izay nanontanian’ny mpanjaka azy ireo, dia hitany fa avo impolo heny noho ny mpanao ody sy ny mpanandro rehetra izay tao amin’ny fanjakany rehetra izy ireo.” Ao amin’ny omega, dia ny toko faha-roa ambin’ny folo, no ahitan’ny hendry fahalalana ny raharaha rehetra momba ny fahendrena, izay mitombo rehefa voavaha ny Teny ara-paminaniana. Ny toko faha-roa ambin’ny folo no omega ho an’ny toko voalohany, ary izy koa no omega ho an’ny toko faha-folo, dia ny alpha-n’ny fahitana Hiddekel. Ao amin’izany alpha izany, dia ny toko faha-folo, i Daniela dia miorina ao amin’ny fanandramana ara-panahy, mifanaraka amin’ny fiorenan’ny hendry ao amin’ny fanandramana ara-tsaina ao amin’ny toko faha-roa ambin’ny folo. Ny toko voalohany dia manasongadina fa ny fomba fiasa amin’ny fandalinana ny Baiboly no ahafahan’ny mpianatry ny faminaniana miorina ao amin’ny fahamarinana, na ara-panahy na ara-tsaina, mba ho voaisy tombo-kase.

Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.

Maneho ireo tena mpianatry ny faminaniana amin’ny andro farany, Daniela sy ireo lehilahy mendrika telo dia ireo hendry izay tsy vitan’ny hoe mahatakatra ny fitomboan’ny fahalalana izay voasokatra tamin’ny andron’ny farany tamin’ny 1989, fa mahatakatra koa ny fitomboan’ny fahalalana tamin’ny 11 Septambra. Amin’ny farany, mahatakatra ny fitomboan’ny fahalalana voasokatra tamin’ny 31 Desambra 2023 izy ireo.

In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.

Ao amin’ny fikatsahany ny fahazavana ara-paminanian’Andriamanitra, dia ovaina izy ireo hiala amin’ny hetsika Advantista Mitandrina ny Andro Fahafito Laodiseana an’ny iray hetsy sy efatra arivo amby efatra alina ho amin’ny hetsika Filadelfiana an’ny iray hetsy sy efatra arivo amby efatra alina. Rehefa mitranga izany fiovana izany, dia sarahina amin’ireo izay nandositra niala tamin’ny fahitana ny fitaratra izy ireo.

Message of Human Rebellion

Hafatry ny Fikomian’ny Olombelona

Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.

Ny toko fahafolo sy faharoa ambin’ny folo dia miresaka ny amin’ilay efatra arivo amby efatra alina sy iray hetsy sy efatra alina, satria izy ireo no dingana voalohany sy fahatelo ao anatin’ny rafitry ny fahamarinana. Rehefa nomen-kery tamin’ny alalan’ny fanandramana anaty momba ny fahitan’ny fitaratra ao amin’ny toko fahafolo izy ireo, sady nohazavaina tamin’ny fahatakarana voavaha tombo-kase ao amin’ny Daniela 12, dia natao hitory ny hafatry ny fikomian’ny olombelona izy. Ny hafatry ny fikomian’ny olombelona dia asehon’ny bokin’i Daniela sy ny Apokalypsy, ary ny hafatry ny fikomiana dia apetraka ao anatin’ilay rafitra ara-paminaniana momba ireo fanjakana amin’ny faminanian’ny Baiboly izay aseho ao amin’i Daniela. Ny tandindona ara-paminanian’ny fijoroana vavolombelona momba ny fikomian’ny olombelona ao amin’ny bokin’i Daniela dia aseho amin’ny fahafenoany ao amin’ny toko fahiraika ambin’ny folo. Ny toko fahiraika ambin’ny folo dia tantara manomboka amin’ny fiafaran’i Babylona sy ny fiandohan’ny Mediana sy Persiana. Koa izany no anombohany amin’ny ratra mahafaty nahazo an’i Babylona, izay tandindon’ny ratra mahafaty nahazo ny fahefana papaly tamin’ny 1798. Rehefa sitrana amin’ilay ratra mahafaty ny fahefana papaly amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, dia tonga lohan’ilay firaisana telo sosona an’ny dragona sy ny bibidia ary ny mpaminany sandoka izy. Amin’izay fotoana izay dia izy no vehivavy mitaingina ny bibidia ao amin’ny Apokalypsy 17, ary eo amin’ny handriny no voasoratra hoe Babylona Lehibe. Amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela dia sitrana ny ratra mahafaty nahazo an’i Babylona sy ny fahefana papaly.

The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.

Ny fikomian’ny olombelona, izay aseho hatramin’ny andron’i Babylona ka hatramin’ny faran’izao tontolo izao, no rafitra iorenan’ny bokin’i Daniela, ary ny toko fahiraika ambin’ny folo no hafatra ara-paminaniana ivelany izay mitantara izany fikomiana izany amin’ny andro farany. Izany fijoroana vavolombelona momba ny fikomiana hita ao amin’ny toko fahiraika ambin’ny folo izany dia mifanaraka amin’ireo andininy enina farany ao amin’ilay toko sady ao anatin’ireny. Ireo andininy enina farany no hafatry ny fikomian’ny olombelona, ary ireo andininy enina farany ireo dia aseho miaraka amin’ny tantara miafina ao amin’ny andininy faha-efapolo sady ao anatin’izany. Amin’ny fanaovana izany, ny bokin’i Daniela dia ahena ho toko iray, izay avy eo ahena ho andininy enina amin’izany toko izany ihany, ary izany kosa dia ahena ho amin’ny tantara miafina ao amin’ny tapany farany amin’ny andininy iray.

Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.

Ny toko fahiraika ambin’ny folo dia maneho ny litera fahatelo ambin’ny folo, izay ialohavan’ny litera voalohany sady arahina ny litera farany amin’ny abidy hebreo, ary ny voalohany sy ny farany dia mitovy mandrakariva. Ny toko voalohany dia manondro ny fisarahan’ny hendry amin’ny adala eo amin’ny fahitana eo amin’ny fitaratra, ary ny toko farany dia manondro ny fisarahan’ny hendry amin’ny adala eo amin’ny fanokafana ny famehezana. Mampahafantatra antsika ny tsindrimandry fa ny famehezana ny iray hetsy sy efatra alina sy efatra arivo dia “fiorenana ao amin’ny fahamarinana, na ara-tsaina na ara-panahy.” Ny toko fahafolo dia manondro ny famehezana ny iray hetsy sy efatra alina sy efatra arivo amin’ny lafiny ara-panahy, ary ny toko faharoa ambin’ny folo dia mampiseho ny lafiny ara-tsaina. Ny toko fahafolo dia manondro fikasihana telo sy fifaneraserana telo amin’ny zavamananaina any an-danitra. Ny toko faharoa ambin’ny folo dia manondro fanadiovana misy dingana telo ho an’ny hendry, izay tanterahin’ny fitomboan’ny fahamarinana ara-paminaniana ara-tsaina, dia ny hoe “nodiovina, natao fotsy ary nozahan-toetra.” Tahaka ny ananan’ny toko fahafolo tandindona roa amin’ny telo, dia ny fikasihana telo sy ny fihaonana telo amin’ny any an-danitra, no ananan’ny toko faharoa ambin’ny folo koa ny fizotry ny fizahan-toetra misy dingana telo, ary koa faminaniana ara-potoana telo.

Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.

Ny fihaonana telo tany an-danitra ao amin’ny toko fahafolo dia mitondra ny mariky ny fahamarinana, fa ilay zavaboary any an-danitra voalohany sy farany nifandray tamin’i Daniela dia ilay anjely Gabriela, ary i Mikaela no ilay teo afovoany. Anjely telo, nefa Kristy no ilay anjely tamin’ny dingana faharoa. Ireo fikasihana telo ireo dia maneho fanomezam-pahefana miandalana amin’ny dingana telo ho an’i Daniela. Ao anatin’io andalana io dia amantarin’i Daniela in-telo ilay fahitana amin’ny alalan’ny fitaratra, ary amin’izany dia apetrany ao anatin’ireo filazana fito momba ny fahitana mareh ao amin’ny toko fahafolo ireo fahitana telo amin’ny alalan’ny fitaratra. Indroa ny teny hebreo hoe mareh no nadika hoe “fisehoana”, ary indroa hoe “fahitana”, ary in-telo hafa koa dia nadika hoe “fahitana”. Ireo “in-telo hafa” ireo dia tsy mareh, fa endrika feminin’ny mareh, dia ny hoe marah. Ny toko fahafolo dia manana fikasihana telo amin’ny fanomezam-pahefana miandalana, fihaonana telo tany an-danitra izay mitondra ny mariky ny fahamarinana, ary fahitana telo amin’ny alalan’ny fitaratra izay ampahany amin’ireo filazana fito momba ny fisehoan’i Kristy.

Appearance

Fisehoana

The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.

Ny fotoana roa andikana ny hoe *mareh* ho **fisehoana** dia mifanaraka amin’ireo fotoana roa andikana azy ho **fahitana**. Miaraka izy ireo no manondro an’i Kristy ho tandindona iray izay miseho tahaka ny mari-dalana eo amin’ny tantara ara-paminaniana. Ao amin’ny Apokalypsy toko faha‑folo, misy anjely iray midina ka mametraka ny tongotra iray eo amin’ny tany ary ny iray eo amin’ny ranomasina. Sister White dia mampahafantatra antsika fa ilay anjely dia “tsy iza fa Jesosy Kristy mihitsy.” Ilay anjelin’ny Apokalypsy faha‑folo dia ny **fisehoan’i** Kristy eo amin’ny tantara ara-paminaniana. Miseho ao amin’ny andininy faha‑telo ambin’ny folo ao amin’ny Daniela toko faha‑valo Izy amin’ny maha‑Palmoni Azy, ary manomboka ao amin’ny Apokalypsy toko faha‑dimy dia miseho Izy amin’ny maha‑Liona avy amin’ny firenen’i Joda Azy. Daniela dia maneho ireo amin’ny andro farany izay manaraka ireo fisehoana ara-paminanian’i Kristy, na aiza na aiza halehany. Raha mahatoky amin’izany izy ireo, dia tarihina ho amin’ilay fahitan’ny fitaratra izy, izay andosiran’ny tsy mahatoky.

Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.

Ny dingana telo amin’ny fanadiovana ao amin’ny toko faha-roa ambin’ny folo, izay miorina amin’ny fahatakarana ny fahalalana mitombo rehefa voaseho ny faminaniana iray, dia arahina “faminanian’ny fotoana” telo, izay maneho fahatanterahana telo samy hafa ho an’ny andininy telo tsirairay avy. Ny arivo sy roan-jato sy enimpolo taona ao amin’ny andininy faha-fito, ny arivo sy roan-jato sy sivifolo taona ao amin’ny andininy faha-iraika ambin’ny folo, ary ny arivo sy telon-jato sy dimy amby telopolo taona ao amin’ny andininy faha-roa ambin’ny folo dia manondro andininy telo izay samy ahitana faminanian’ny fotoana, ka tanteraka teo amin’ny tantara, ary taorian’izany dia neken’ny Millerita ho fanamafisana ara-tantara ny hafatra izay nambaran’izy ireo. Ny faminaniana ao amin’ny andininy, ny fahatanterahany ara-tantara, ary ny fampiharan’ny Millerita izany tantara izany dia samy mijoro ho vavolombelon’ny fahatanterahana amin’ny andro farany an’ireo faminaniana telo ireo. Kanefa tsy manan-kery intsony ny fampiharan’ny Millerita ny fotoana, koa ny filazana ny fotoana ao amin’ireo andininy ireo dia tsy maintsy ampiharina ho tandindona fa tsy ho fotoana. Ny tandindona dia apetraka ao amin’ireo andininy amin’ny alalan’ny fampiharana ilay andininy, ny fahatanterahan’ilay andininy teo amin’ny tantara, ary ny fanoloran’ny Millerita ny hafatra.

Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.

Ny fitohizan’ny fotoana momba ny fikomian’ny olombelona ao amin’ny toko fahiraika ambin’ny folo dia voarandrana miaraka amin’ny firaisana, fifanekena ary fanekena. Ireo fanekem-pihavanan’olombelona izay aseho ao anatin’ny tantaran’ny toko fahiraika ambin’ny folo dia ampitahaina amin’ny Fanekena avy amin’Andriamanitra.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

“Amin’ny andro farany amin’ny tantaran’ity tany ity, dia havaozina ny faneken’Andriamanitra amin’ny olony izay mitandrina ny didiny.” Review and Herald, 26 Febroary 1914.

Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.

Rôma no mametraka ny fahitana manontolo, ary rehefa resahina voalohany ao amin’ny toko fahiraika ambin’ny folo ny Rôma papaly, dia faritana ho “ireo izay mahafoy ny fanekena masina” izy. Ny tsipika anatiny ao amin’ny Daniela fahiraika ambin’ny folo, izay sady tsipika anatiny ao anatin’ilay tantara miafina ao amin’ny andininy faha-efapolo koa, dia maneho ireo izay miditra ao amin’ny fanekena amin’Andriamanitra amin’ny andro farany; ary ny tsipika ivelany kosa no manondro ireo izay mahafoy izany fanekena izany indrindra. Ao amin’ny fanoharana ny amin’ilay antokon’olona izay tsy hahazo tombontsoa amin’ny fitomboan’ny fahalalana amin’ny andro farany, ny tantarany ivelany dia voatenona eo amin’ny kofehy ara-paminaniana nisy ireo fifanekena olombelona voadika.

Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.

Voatenona ao anatin’ilay tsipika anatiny momba ireo iray hetsy sy efatra arivo sy efatra alina dia misy tandindona sy fanoharana maro maneho ny fifandraisan’ny fanekena eo amin’Andriamanitra sy ny vahoaka sisa tavela amin’ny andro farany ananany. Ny tandindon’ny isa “iraika ambin’ny folo” dia iray amin’ireo fahamarinana ireo, ary asongadin’i Isaia ny zava-misy fa ny andininy faha-iraika ambin’ny folo ao amin’ny toko faha-iraika ambin’ny folo no manondro ny fahitana ivelany sy anatiny momba ny andro farany, amin’ny alalan’ny famantarany ao amin’ny toko faha-iraika ambin’ny folo sy ny andininy faha-iraika ambin’ny folo ny tanjona sy ny asan’ny vahoakan’ny faneken’Andriamanitra amin’ny andro farany.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

Ary amin’izany andro izany dia haninjitra ny tànany fanindroany indray Jehovah mba hamerenany ny sisa amin’ny olony izay mbola tavela, avy any Asyria sy avy any Egypta sy avy any Patrosa sy avy any Kosy sy avy any Elama sy avy any Sinara sy avy any Hamata ary avy any amin’ny nosin-dranomasina. Isaia 11:11.

The Scattering

Ny Fanaparitahana

In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.

Amin’ny andro farany, ny vahoakan’Andriamanitra sisa tavela dia ho efa niparitaka indroa ka mila hangonina. Ny andininy faha-fito ao amin’ny Daniela roa ambin’ny folo dia manondro ny fanaparitahana ny vahoakan’Andriamanitra amin’ny andro farany, ka noho izany dia maneho ireo roa arivo amby enimpolo sy roanjato andro ho tandindon’ny fanaparitahana.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Ary reko ilay lehilahy nitafy rongony madinika, izay teo ambonin’ny ranon’ny ony, raha nanandratra ny tanany ankavanana sy ny tanany ankavia ho amin’ny lanitra izy ka nianiana tamin’Ilay velona mandrakizay fa ho amin’ny andro iray sy andro roa ary antsasaky ny andro izany; ary rehefa vitany ny hanaparitaka ny herin’ny vahoaka masina, dia ho tanteraka izany zavatra rehetra izany. Daniela 12:7.

The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.

Naparitaka tao amin’ny Apokalypsy toko faha-iraika ambin’ny folo ireo vavolombelona roa, rehefa avy nanome ny fanambarany izy ireo.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

Ary rehefa mahavita ny fanambarany izy, dia ilay bibidia izay miakatra avy ao amin’ny lavaka tsy hita noanoa no hiady aminy ka haharesy azy sy hamono azy. Ary ny fatiny dia handry eo amin’ny lalamben’ny tanàna lehibe, izay antsoina ara-panahy hoe Sodoma sy Egypta, sady teo koa no nanomboana ny Tompontsika tamin’ny hazo fijaliana. Ary ny avy amin’ny fokom-bahoaka sy ny firazanana sy ny fiteny ary ny firenena dia hijery ny fatiny mandritra ny telo andro sy tapany, ka tsy hamela ny fatiny halevina ao am-pasana. Ary izay monina ambonin’ny tany dia hifaly noho ny aminy sy hiravoravo, ary hifanolotra fanomezana; satria ireo mpaminany roa ireo dia nampijaly izay nonina ambonin’ny tany. Apokalypsy 11:7–10.

In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.

Ao amin’ny andininy manaraka, dia ny andininy fahiraika ambin’ny folo, ireo vavolombelona roa dia hatsangana amin’ny maty avy amin’ny fahafatesany teo amin’ny arabe ao Sodoma sy Egypta. Izany fahafatesana izany ihany no asehon’i Ezekiela ho lohasaha feno taolana niparitaka, maty, ka maina. Ireo vavolombelona roa ireo dia maneho ny tandroka Repoblikana sy Protestanta izay novonoina tamin’ny taona 2020. Ny tandroka Protestanta dia maty tamin’ny faminaniany sandoka momba ny 18 Jolay 2020, ary ny tandroka Repoblikana dia maty tamin’ilay fifidianana nangalarina tamin’ny taona 2020. Isaia dia manondro fa rehefa atsangana amin’ny maty ireo vavolombelona, izay faritany ho voaangona fanindroany, dia ireo vavolombelona ireo no tonga faneva izay manangona ny mpiasa amin’ny ora fahiraika ambin’ny folo.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

Ary amin’izany andro izany dia hisy ny Solofon’i Jese, izay hijoro ho faneva ho an’ny firenena; Izy no hotadiavin’ny jentilisa; ary ho be voninahitra ny fitsaharany. Ary amin’izany andro izany dia haninjitra ny tànany fanindroany Jehovah mba hampody ny sisa amin’ny olony izay mbola ho tavela avy any Asyria sy avy any Egypta sy avy any Patrosa sy avy any Kosy sy avy any Elama sy avy any Sinara sy avy any Hamata ary avy any amin’ny nosin-dranomasina. Ary hanangana faneva ho an’ny firenena Izy ka hanangona ny voaroakan’ny Isiraely ary hampivory ny Joda miely patrana avy any amin’ny vazan-tany efatra. Isaia 11:10–12.

When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.

Rehefa mamelatra ny tànany fanindroany ny Tompo mba hamory, dia angoniny “ireo voaroaka amin’ny Isiraely.” Ireo “voaroaka amin’ny Isiraely” no tonga famantarana ho an’ny Jentilisa, ary noho izany antony izany dia tsy maintsy voaroaka izy ireo alohan’ny hanangonana azy. Noroahina ho any amin’ny lohasahan’ny taolana maina ao amin’i Ezekiela izy ireo, ary rehefa novonoina indray mandeha, dia nandry teny an-dalambe, dia ilay toerana izay nanomboana ny Tompontsika koa, raha mbola nifaly kosa ilay sokajy hafa.

Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

Mihainoa ny tenin’i Jehovah, ianareo izay mangovitra amin’ny teniny; ny rahalahinareo izay nankahala anareo, izay nandroaka anareo noho ny anarako, dia nanao hoe: Aoka homem-boninahitra anie Jehovah; nefa hiseho ho fifalianareo Izy, ary izy ireo ho menatra. Isaia 66:5.

Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.

Izay mangovitra noho ny Tenin’Andriamanitra dia arian’ireo rahalahiny izay nankahala azy. Jeremia dia manambara izay manjo ireo rahalahy izay nankahala ny faneva.

Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

Koa izao no lazain’i Jehovah Tompo: Indro, hampidi-doza aminy Aho, izay tsy ho hainy ialana; ary na dia hiantso Ahy aza izy, dia tsy hihaino azy Aho. Jeremia 11:11.

The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.

Ny tontolon’ny andininy fahiraika ambin’ny folo dia ny faneken’Andriamanitra, ary ny mpaminany rehetra dia miresaka ny andro farany, koa ny fanekena resahina dia ny fanavaozana ny fanekena amin’ireo iray hetsy sy efatra arivo amby efatra alina.

The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

Ny teny tonga tamin’i Jeremia avy tamin’i Jehovah nanao hoe: Henoy ny tenin’ity fanekena ity, ka lazao amin’ny lehilahy amin’ny Joda sy amin’ny mponina any Jerosalema; ary lazao aminy hoe: Izao no lazain’i Jehovah, Andriamanitry ny Isiraely: Hozonina anie ny olona izay tsy mankatò ny tenin’ity fanekena ity, izay nandidiako ny razanareo tamin’ny andro nitondrako azy nivoaka avy tany amin’ny tany Egypta, avy tao amin’ny memy vy, nanao hoe: Ankatoavy ny feoko, ka tanteraho izany araka izay rehetra andidiako anareo; dia ho oloko ianareo, ary Izaho ho Andriamanitrareo; mba hahatanterahako ny fianianana izay nianianako tamin’ny razanareo hanome azy tany tondra-dronono sy tantely, tahaka izao anio izao. Dia namaly aho ka nanao hoe: Amena, Jehovah ô.

Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

Dia hoy Jehovah tamiko, Iproklamao amin’ireto teny rehetra ireto ao amin’ny tanànan’i Joda sy eny an-dalamben’i Jerosalema, ka lazao hoe: Henoy ny tenin’izao fanekena izao, ary tanteraho izany. Fa efa nanambara mafy tamin’ny razanareo Aho tamin’ny andro nitondrako azy niakatra avy tany amin’ny tany Egypta ka mandraka androany, dia nifoha maraina koa Aho ka nanambara hoe: Mankatoava ny feoko. Kanjo tsy nankatò izy, na nanongilana ny sofiny, fa samy nandeha araka ny fisainan’ny fony ratsiny avy izy rehetra; koa hataoko mihatra aminy ny teny rehetra amin’izao fanekena izao, izay nandidiako azy hotanterahiny; nefa tsy notanterahiny izany.

And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.

Ary hoy Jehovah tamiko hoe: Misy tsikombakomba hita eo amin’ny lehilahin’i Joda sy eo amin’ny mponin’i Jerosalema. Niverina ho amin’ny heloky ny razany izy, izay tsy nety nihaino ny teniko; ary nanaraka andriamani-kafa izy mba hanompoany azy; ny taranak’Israely sy ny taranak’i Joda dia nandika ny fanekeko izay nataoko tamin’ny razany. Koa izao no lazain’i Jehovah: Indro, hampiditra loza aminy Aho, izay tsy ho azony ialana; ary na dia hitaraina amiko aza izy, dia tsy hihaino azy Aho. Jeremia 11:1–11.

The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.

Ny foto-kevitry ny fitsarana an’i Advantisma Mitandrina ny Andro Fahafito Laodiseana izay ambaran’i Jeremia dia averin’i Ezekiela ao amin’ny toko faha-iraika ambin’ny folo, andininy faha-iraika ambin’ny folo.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

Ity tanàna ity tsy ho vilany handrahoana anareo, ary ianareo tsy ho nofo eo afovoany; fa hotsaraiko any amin’ny sisin-tanin’ny Isiraely ianareo. Ezekiela 11:11.

Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.

Ny Tsindrimandry dia mamantatra mivantana fa ny fanombohana tombo-kase ao amin’ny Ezekiela toko fahasivy dia io fanombohana tombo-kase io ihany koa an’ireo efatra arivo amby efa-polo sy iray hetsy ao amin’ny Apokalypsy fito. Ny andininy fahiraika ambin’ny folo ao amin’ny toko fahiraika ambin’ny folo dia fitohizan’ny fitantarana mitohy ataon’i Ezekiela momba ny fitsarana atao amin’ny fiangonana Advantista mitandrina ny Andro Fahafito, izay ambaran-dRahavavy White ho Jerosalema ao amin’ny Ezekiela toko fahasivy. Ireo izay tsy nandray ny tombo-kase dia tsaraina sy levonina ao amin’ny fahitana ao amin’ny toko fahasivy ka hatramin’ny fahiraika ambin’ny folo.

The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.

Ny fahitana ny 9/11 ao amin’i Ezekiela dia manondro fa ireo tsy mahatoky dia entina any ivelan’i Jerosalema mba hotsaraina, ka amin’izany dia aseho ny fisarahana farany amin’ireo izay milaza fa izy no fiangonana farany araka ny aseho ao amin’ny bokin’ny Apokalypsy. Ny tandindon’ny “iraika ambin’ny folo, iraika ambin’ny folo” dia tandindon’ny fanekena izay idiràn’ny iray hetsy sy efatra arivo sy efatra alina amin’Andriamanitra. Rehefa atambatra ireo isa ireo dia maneho roa amby roapolo, izay ampahafolon’ny roanjato sy roapolo, iray amin’ireo tandindon’ny fitambaran’ny Maha-Andriamanitra amin’ny maha-olombelona.

Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.

Ny roanjato sy roapolo taona eo anelanelan’ny 677 sy 457 talohan’i Kristy dia mampifandray ny faminanian’i Daniela momba ny roa arivo sy telon-jato andro amin’ny faminaniana ara-potoanan’i Mosesy momba ny impito. Betsaka no azo fantarina ao amin’ireo roanjato sy roapolo taona ireo ho tandindon’ny asan’ny fanavotana izay nanomboka raha niara-tonga tamin’ny taona 1844 ireo faminaniana roa ireo. Betsaka koa no azo aseho momba izay aseho ara-tandindona amin’ny isa roa amby roapolo, izay ampahafolon’ny roanjato sy roapolo, tahaka ny amin’ny isa iraika ambin’ny folo. Ny tiako ho marihina eto dia ny fifandraisana misy eo amin’ny iraika ambin’ny folo sy ny roa amby roapolo.

We will continue these thoughts in the next article.

Ho tohizantsika ao amin’ny lahatsoratra manaraka ireo hevitra ireo.