Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.

Daniel toko fahairaika ambin’ny folo andininy fahaenina ambin’ny folo sy andininy faha-roa amby roa-polo dia samy mifanaraka amin’ny lalàna Alahady izay ho avy tsy ho ela. Ny fahatanterahan’ny andininy faha-folo tamin’ny 1989 dia nitarika ho amin’ny Ady Okrainiana tamin’ny 2014, araka ny asehon’ny fahatanterahan’ny adin’i Raphia ao amin’ny andininy fahairaika ambin’ny folo tamin’ny 217 talohan’i Kristy. Ny andininy fahairaika ambin’ny folo ka hatramin’ny andininy fahaenina ambin’ny folo dia ny andininy fahairaika ambin’ny folo ka hatramin’ny andininy faha-roa amby roa-polo ihany koa; koa, ny tantara miafina ao amin’ny andininy fahaefapolo, araka ny aseho ao amin’ny andininy fahairaika ambin’ny folo ka hatramin’ny fahaenina ambin’ny folo, dia aseho ihany koa ho toy ny tantaran’ny andininy fahairaika ambin’ny folo ka hatramin’ny faha-roa amby roa-polo. Ny tantara miafina ao amin’ny andininy fahaefapolo dia aseho amin’ny andininy fahairaika ambin’ny folo ka hatramin’ny faha-roa amby roa-polo.

Chapters Eleven through Twenty-two

Toko iraika ambin’ny folo ka hatramin’ny roa amby roapolo

That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.

Io tantara miafina izany dia aseho koa ao amin’ny toko iraika ambin’ny folo ka hatramin’ny roa amby roapolo ao amin’ny Genesisy, Matio, Apokalypsy ary The Desire of Ages. Ireo vavolombelona efatra amin’ireo toko “iraika ambin’ny folo ka hatramin’ny roa amby roapolo” ireo dia mifanaraka amin’ilay tantara miafina, satria ilay tantara miafina dia ireo andininy iraika ambin’ny folo ka hatramin’ny roa amby roapolo ao amin’ny Daniela iraika ambin’ny folo. Ny ivon’ireo vavolombelona efatra dia mamantatra mandrakariva ny famantarana ny fanekena, manomboka amin’ny faneken’ny fahafatesana izay asehon’i Nimroda ao amin’ny toko iraika ambin’ny folo ao amin’ny Genesisy ary miafara amin’ilay vehivavy janga avy any Roma ao amin’ny toko fahafito ambin’ny folo ao amin’ny Apokalypsy.

Seventeen

Fito ambin’ny folo

With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.

Ankoatra an’i Matio, ireo vavolombelona efatra dia samy manondro ny toko fahafito ambin’ny folo ho ivon’ilay vanim-potoana asehony. Ny isa fito ambin’ny folo dia hita intelo koa ao amin’ireo faminaniana telo maharitra roanjato sy dimampolo taona izay nanomboka tamin’ny 457 talohan’i Kristy, 64 ary 1776. Ny roa amin’ireo tsipika ireo, (ny voalohany sy ny farany) dia samy manondro ivontoerana iray rehefa nifarana tamin’ny 207 talohan’i Kristy ny tsipika voalohany tamin’ny 457 talohan’i Kristy ary hifarana amin’ny 2026 ny tsipika farany tamin’ny 1776. Ny 207 talohan’i Kristy dia teo anelanelan’ny adin’i Raphia sy Panium, ary ny 2026 dia fe-potoana afovoan’ny filoha farany ao Etazonia.

Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.

Tao anatin’ireo tsipika telo misy roanjato sy dimampolo taona, dia nanjaka nandritra ny fito ambin’ny folo taona i Ptolemaiosy. Misy fito ambin’ny folo taona eo anelanelan’ny 313 sy 330 eo amin’ny tsipik’i Nérona, ary nisy fito ambin’ny folo taona teo anelanelan’ny adin’i Raphia tamin’ny 217 talohan’i K. sy ny adin’i Panium tamin’ny 200 talohan’i K. Ny telo amin’ireo vavolombelona efatra ao amin’ny toko faha-iraika ambin’ny folo ka hatramin’ny faha-roa amby roa-polo dia manamarika ny antsasany marina eo afovoany ho toko faha-fito ambin’ny folo. Koa izany, ny tantara miafina ao amin’ny andininy faha-efapolo dia aseho ao amin’ny andininy faha-iraika ambin’ny folo ka hatramin’ny faha-roa amby roa-polo ao amin’io toko io ihany, ary ny vavolombelona efatra ao amin’ny toko faha-iraika ambin’ny folo ka hatramin’ny faha-roa amby roa-polo dia mifanaraka amin’ireo andininy ireo indrindra. Ny fahatanterahan’ny faminaniana tsirairay amin’ireo faminaniana telo misy 250 taona dia mifanaraka amin’io tantara io ihany. Asongadina ho mariky ny dia ny eo afovoany, ary indrindra dia fantarina ho tandindon’ny fanekena sy ny tombo-kasen’ny olon’Andriamanitra izany.

Daniel Twelve

Daniela Roa Ambin’ny Folo

Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.

Ny andininy faha-7, faha-11 ary faha-12 ao amin’ny Daniela toko faha-12 dia manondro ny vanim-potoana farany amin’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Ny andininy faha-7 dia manondro ny 31 Desambra 2023, ary ny andininy faha-12 dia manondro ny 18 Jolay 2020. Ny fanaparitahana voalazan’ny andininy faha-7 izay nifarana tamin’ny 31 Desambra 2023, ka efa nanomboka tamin’ny 18 Jolay 2020, dia naseho tao amin’ny alfa sy omega-n’ireo andininy telo momba ny fotoam-paminaniana izay hita ao amin’ny Daniela 12. Ny andininy afovoany amin’ny 1.290 taona dia manondro ny tantara manomboka amin’ny 1989 ka hatramin’ny lalàn’ny Alahady izay ho avy tsy ho ela ho 30, ary avy eo 1.260 ka hatramin’ny fifaranan’ny fotoam-pitsarana ho an’ny olombelona. Ireo telopolo taona dia maneho ny taonan’ny fisoronana an’ny iray hetsy sy efatra alina sy efatra arivo, ary ny 1260 taona kosa dia manohitra ny tandindona amin’ireo roa amby efapolo volana ara-panoharana ao amin’ny Apokalypsy 13.

The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.

Ang tambalang hula ng 30 na sinundan ng isang libo dalawang daan at animnapung taon ay isang sagisag ng tambalang hula ng tipan nina Abraham at Pablo na 400 at 430 taon. Ang gitnang bahagi ng tatlong talata ng panahon sa Daniel dose ay kumakatawan sa paghihimagsik ng ikalabintatlong titik, habang binibigyang-diin din ang tipan at ang pagtatatak sa isang daan at apatnapu’t apat na libo. Ang tatlong talata ay umaayon din sa nakatagong kasaysayan, at nagdaragdag ng isa pang saksi sa pagbibigay-diin na ang gitnang bahagi ay isang sagisag ng tipan.

Spring and Fall

Lohataona sy Fararano

With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ's work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.

Miaraka amin’ireo tsipika rehetra ireo dia tsy maintsy ampidirintsika ireo vavolombelona telo momba ireo andro firavoravoana amin’ny lohataona sy amin’ny fararano voarakitra ao amin’ny Levitikosy toko faha-roa amby roapolo, ampifanarahana sy atambatra amin’ny vanim-potoanan’ny Pentekosta ao amin’ny tantaran’ny hazo fijaliana. Eo dia ny toko dia faha-roa amby roapolo, izay tandindon’ny asan’i Kristy amin’ny fanavotana noho ny ota. Io toko io dia ahitana andininy efatra amby efapolo, izay maneho ara-tandindona ny 22 Oktobra 1844. Ny 22 Oktobra dia misolo tena andro 22 ao amin’ny volana Oktobra, manomboka amin’ny andro voalohany ka mifarana amin’ny andro faharoa amby roapolo, ka amin’izany dia mitondra ny fanamarinana maha-izy azy avy amin’ny abidy hebreo. Ary satria Oktobra no volana fahafolo, rehefa ampitomboina amin’ny andro faha-roa amby roapolo izany dia mitovy amin’ny 220.

In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.

Ao amin’ny kalandrie hebreo, ny andro fahafolon’ny volana fahafito no Andro Fanavotana, ary impolo ny fito dia fitopolo, tandindon’ny fotoana fisedrana. Ny roa arivo sy telon-jato taona dia nifarana tamin’ny 1844 rehefa tonga ny anjely fahatelo, araka ny nanehoan’ny didy fahatelo, izay nanomboka ilay fe-potoana. Nisy fito-polo herinandro voatendry ho fotoana fisedrana, izay nomena an’i Isiraely ara-bakiteny fahiny tany am-piandohan’ny 2,300 andro, ary tamin’ny fiafaran’ireo andro ireo, ny fotoana fisedrana ho an’i Isiraely ara-panahy maoderina dia nasehon’ny andro fahafolon’ny volana fahafito, izay mitovy amin’ny fitopolo. Ny 22 Oktobra 1844 dia tandindon’ny lalàna alahady izay ho avy tsy ho ela, ary eo no ifaranan’ny fitopolo taona ara-tandindona amin’ny fotoana fisedrana ho an’ny Advantista Mitandrina ny Andro Fahafito, tahaka izay nitranga tamin’ny Jiosy rehefa notoraham-bato Stefana.

1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.

1844 dia maneho vanim-potoana iray izay nahatongavan’ny anjely roa, ny faharoa tamin’ny fahadisoam-panantenana voalohany ary ny fahatelo tamin’ilay fahadisoam-panantenana lehibe. Ny “44” dia maneho hafatra indroa, araka ny asehon’ny andininy faha-efatra amby efapolo ao amin’ny Daniela iraika ambin’ny folo momba ny vaovao avy any atsinanana sy avy any avaratra. Ny Levitikosy telo amby roapolo dia ahitana andininy efatra amby efapolo izay mizara ny andro firavoravoana masina ho lohataona sy fararano. Ireo andininy efatra amby efapolo ireo dia maneho hafatra indroa. Ireo vanim-potoana roa ireo dia samy asehon’ny andininy roa amby roapolo avy, ka samy maneho ny litera roa amby roapolon’ny kalandrie hebreo na ny firavoravoana amin’ny lohataona na ny amin’ny fararano. Rehefa atambatra ireo vavolombelona roa misy andininy roa amby roapolo ireo miaraka amin’ny vanim-potoanan’ny Pentekosta dia mamoaka rafitra misy dingana telo izy ireo.

The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.

Ny dingana voalohany dia mariky ny lalana misy ampahany telo arahin’ny dimy andro, tahaka ny mariky ny lalana farany amin’ireo mariky ny lalana telo. Ny mariky ny lalana eo afovoany dia ny telopolo andro nanaovan’i Kristy fampianarana mivantana tamin’ireo izay hosorana ho mpisorona hanompo ao amin’ny fiangonana mpandresy. Ny Levitikosy telo amby roapolo dia mifandrindra amin’ny tantara miafina ao amin’ny andininy faha-efapolo.

Midpoints

Teboka Afovoany

The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:

Ny tapany afovoan’ny andalana manomboka amin’ny toko faha-iraika ambin’ny folo ka hatramin’ny toko faha-roa amby roa-polo ao amin’ny Genesisy dia ny toko faha-fito ambin’ny folo, izay nanorenana ny dingana faharoa amin’ilay fanekena telo sosona tamin’i Abrahama sy ny famantarana ny famorana. Ny ivon’ireo andininy rehetra hita ao amin’ny toko faha-iraika ambin’ny folo ka hatramin’ny faha-roa amby roa-polo dia ny Genesisy 17:22:

But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.

Fa ny fanekeko dia haoriko amin’i Isaka, izay haterak’i Saraha ho anao amin’izao fotoana voatondro izao amin’ny taona ho avy. Ary nitsahatra tsy niresaka taminy Izy, dia niakatra niala tamin’i Abrahama Andriamanitra. Genesisy 17:22.

God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.

Andriamanitra dia nanomboka niteny tamin’i Abrahama tao amin’ny andininy voalohany, ary namarana ny resany tao amin’ny andininy faharoa amby roapolo; koa ny fifampiresahana manontolo momba ny faneken’ny famorana dia napetraka tao anatin’ny tontolon-kevitra ara-paminaniana ananan’ireo litera roa amby roapolon’ny abidy hebreo, raha ny lohahevitr’ireo andininy roa amby roapolo kosa dia ny fombam-pamorana izay tsy maintsy tanterahina amin’ny andro fahavalo. Ny ivony, na ny afovoany, amin’io andalan-teny ao amin’ny Genesisy io dia ny fifandraisan’Andriamanitra amin’ny fanekena ataony amin’ny iray hetsy sy efatra amby efapolo arivo, araka ny asehon’ny faneken’i Abrahama momba ny famorana. Ny afovoan’ny tsipiky ny toko ao amin’ny Genesisy, manomboka amin’ny toko fahiraika ambin’ny folo ka hatramin’ny faharoa amby roapolo, dia ny toko fahafito ambin’ny folo, ary ny afovoany tanteraka amin’io toko io dia ny andininy faha-roa amby roapolo, izay itsaharan’Andriamanitra amin’ny resaka nataony tamin’i Abrahama momba ny fanekena, ka mametraka izany afovoany izany ao anatin’ny tontolon-kevitry ny abidy hebreo misy litera roa amby roapolo. Ny afovoan’ireo andininy roa amby roapolo ireo dia, mazava ho azy, ny andininy faha-iraika ambin’ny folo.

And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

Ary hoforanareo ny hoditry ny loham-balanao; ary izany no ho famantarana ny fanekena amiko sy aminareo. Genesisy 17:11.

The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.

Ny teboka afovoan’ireo andalan-teny efatra ao amin’ny toko fahiraika ambin’ny folo ka hatramin’ny faharoa amby roapolo ao amin’ny Baiboly dia ahitana andininy telo mba hahatanteraka ny hevitry ny teboka afovoany.

This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

Izao no fanekeko ataoko, izay hotandremanareo, dia ny fanekeko eo amiko sy ianareo ary ny taranakao mandimby anao: hoforana ny zazalahy rehetra eo aminareo. Ary hoforanareo ny nofon’ny hoditry ny filahianareo; ary izany no ho famantarana ny fanekeko eo amiko sy ianareo. Ary izay zazalahy valo andro eo aminareo dia hoforana, dia ny zazalahy rehetra amin’ny taranakareo, na izay teraka ao an-trano, na izay novidina tamin’ny vola avy tamin’izay vahiny ka tsy isan’ny taranakao. Genesisy 17:10–12.

A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”

Ny marika dia famantarana iray, izay maneho faneva. Momba ny faneva ilay andalan-teny, dia ireo iray hetsy sy efatra alina sy efatra arivo izany. Ny zazalahy dia tokony hoforana amin’ny andro fahavalo, tahaka ny fanekena tamin’i Noa izay niaraka tamin’ireo fanahy valo tao anatin’ny sambofiara, ka ampiasaina amin’izany ny isa valo mba hampifamatotra ny fanekena tamin’i Noa amin’ny fanekena tamin’i Abrahama. Tokony ho Filadelfiana izy ireo, fa izy ireo no hoforana, izay faritan’i Paoly ho tandindon’ny fanomboana ny nofo amin’ny hazo fijaliana. Rehefa voahombo miaraka amin’i Kristy ny nofo, dia mitoetra ao anatiny ny maha-Andriamanitra an’i Kristy, ary izany fitambarana izany no faneva; fa araka ny ambaran-dRahavavy White hoe: “Rehefa tafaverina tanteraka ao amin’ny zanany ny toetran’i Kristy, dia hiverina haka azy ireo Izy.”

“Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.

“Ny toetra maha-olombelona dia simba tanteraka, ary voaheloka ara-drariny eo anatrehan’Andriamanitra masina. Nefa efa nisy fanavotana voaomana ho an’ilay mpanota mibebaka, ka amin’ny finoana ny fanavotana nataon’ny Zanak’Andriamanitra Lahitokana dia mahazo famelan-keloka amin’ny ota izy, mahita fanamarinana, mandray fananganana ho anisan’ny fianakaviana any an-danitra, ary tonga mpandova ny fanjakan’Andriamanitra. Ny fanovàna ny toetra dia tanterahin’ny asan’ny Fanahy Masina, izay miasa eo amin’ny olombelona, ka mametraka ao anatiny, araka ny faniriany sy ny fanekena omeny mba hanaovana izany, toetra vaovao. Averina ao amin’ny fanahy ny endrik’Andriamanitra, ary isan’andro izy dia ampahatanjahina sy havaozin’ny fahasoavana, ka ampahafahana haneho amin’ny fomba lavorary kokoa hatrany ny toetran’i Kristy amin’ny fahamarinana sy ny fahamasinana marina.

“The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.

“Ny diloilo izay tena ilain’ireo izay aseho ho virijiny adala dia tsy zavatra apetaka etỳ ivelany. Mila ampidiriny ao amin’ny fitoeran-masin’ny fanahy ny fahamarinana, mba hanadiovany sy hanadiovany bebe kokoa ary hanamasinany izany. Tsy teoria no ilainy; fa ny fampianarana masina ao amin’ny Baiboly, izay tsy foto-pampianarana tsy azo antoka sy mifampisaraka, fa fahamarinana velona, izay mahakasika ny tombontsoa mandrakizay ka mifantoka amin’i Kristy. Ao aminy no misy ny rafitra feno momba ny fahamarinana avy amin’Andriamanitra. Ny famonjena ny fanahy amin’ny alalan’ny finoana an’i Kristy no fototra sy andrin’ny fahamarinana. Ireo izay mampihatra finoana marina an’i Kristy dia mampiseho izany amin’ny fahamasinan’ny toetra amam-panahy sy amin’ny fankatoavana ny lalàn’Andriamanitra. Tsapany fa ny fahamarinana araka izay ao amin’i Jesosy dia mahatratra ny lanitra ary mandrakotra ny mandrakizay. Takany fa ny toetran’ny Kristiana dia tokony haneho ny toetran’i Kristy sady ho feno fahasoavana sy fahamarinana. Ho azy ireo no ampitaina ny diloilon’ny fahasoavana, izay mitahiry hazavana tsy mety maty. Ny Fanahy Masina ao am-pon’ny mino no mahatonga azy ho tanteraka ao amin’i Kristy. Tsy porofo mazava velively fa lehilahy na vehivavy iray dia Kristiana, satria maneho fihetseham-po lalina izy rehefa ao anatin’ny toe-javatra mampientanentana. Izay mitovy amin’i Kristy dia manana singa lalina sy raikitra ary maharitra ao amin’ny fanahiny, nefa kosa mahatsapa ny fahalemeny ihany, ka tsy voafitaka na voatariky ny devoly ka hampahatoky tena azy. Manana fahalalana ny tenin’Andriamanitra izy, ary mahalala fa tsy voaaro izy raha tsy mametraka ny tanany ao an-tanan’i Jesosy Kristy sy mitazona mafy Azy.”

“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

Ny toetra dia asehon’ny krizy. Rehefa nambaran’ilay feo mafana fo tamin’ny misasakalina hoe: “Indro, avy ny mpampakatra; mivoaha hifanena aminy,” dia nifoha tamin’ny torimasony ireo virijina natory, ary hita izay efa niomana ho amin’izany toe-javatra izany. Samy tratra tampoka izy roa tonta, nefa ny anankiray efa voaomana hiatrika ny hamehana, ary ny anankiray kosa hita fa tsy nanana fiomanana. Ny toetra dia asehon’ny toe-javatra. Ny hamehana no mampiseho ny tena kalitaon’ny toetra. Loza tampoka iray tsy nampoizina, fahafatesan’olona akaiky, na krizy, aretina tsy ampoizina na fahoriana, zavatra iray mampifanehatra ny fanahy amin’ny fahafatesana, no hampiseho ny tena ao anaty maha-izy ny toetra. Haseho mazava na misy tokoa na tsia ny finoana marina amin’ny teny fikasan’ny Tenin’Andriamanitra. Haseho mazava na tohanan’ny fahasoavana na tsia ny fanahy, na misy solika ao amin’ny fanaka miaraka amin’ny jiro.

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’

“Ny fotoan-tsarotra dia manjo ny olona rehetra. Ahoana no fitondrantenantsika eo ambanin’ny fizahan-toetra sy fanaporofoan’Andriamanitra? Moa ve maty ny fanalantsika? sa mbola ataontsika mirehitra ihany izy? Vonona amin’ny hamehana rehetra va isika noho ny fifandraisantsika Aminy, Izay feno fahasoavana sy fahamarinana? Tsy nahay nampita ny toetrany tamin’ireo virijina adala dimy ireo virijina hendry dimy. Ny toetra dia tsy maintsy volavolaintsika amin’ny maha-olona tsirairay antsika. Tsy azo afindra amin’olon-kafa izany, na dia vonona hanao izany sorona izany aza izay manana azy. Betsaka ny azontsika atao ho an’ny hafa raha mbola mitoetra ny famindram-po. Azontsika aseho ny toetran’i Kristy. Azontsika omena fampitandremana mahatoky ireo mirenireny. Azontsika anarina sy rebukena, amin’ny fahari-po rehetra sy ny fampianarana, ka ampidirina ao am-po ny fampianaran’ny Soratra Masina. Azontsika omena fiaraha-miory avy amin’ny fo. Azontsika iarahantsika mivavaka sy ivavahana ny hafa. Amin’ny fiainana amim-pitandremana sy amin’ny fitandremana fifampiresahana masina dia azontsika aseho amin’ny ohatra izay tokony ho kristiana; nefa tsy misy olona afaka manome amin’ny hafa ny bikan-toetrany manokana. Aoka hodinihintsika tsara izao zava-misy izao fa hovonjena isika, tsy amin’ny maha-vondrona, fa amin’ny maha-olona tsirairay. Hotsaraina araka ny toetra noforonintsika isika. Mampidi-doza ny tsy firaharahiana ny fanomanana ny fanahy ho amin’ny mandrakizay sy ny fanemorana ny fampihavanana amin’Andriamanitra mandra-pahatongan’ny fandriana fahafatesana. Amin’ny raharaha isan’andro eo amin’ny fiainana sy amin’ny toe-panahy asehontsika no amaritantsika ny anjarantsika mandrakizay. Izay mahatoky amin’ny kely indrindra dia mahatoky koa amin’ny lehibe. Raha nataontsika modelintsika i Kristy, raha nandeha sy niasa tahaka ny efa nomeny antsika ohatra tamin’ny fiainany Izy, dia ho afaka hiatrika ireo zava-mahagaga manetriketrika izay ho tonga amintsika eo amin’ny fiainantsika isika, ka hiteny amin’ny fontsika hoe: ‘Tsy ny sitrapoko anie, fa ny Anao no hatao.’”

“It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.

“Ao anatin’izao andron’ny fizahan-toetra izao, dia izao no fotoana iainantsika, ka tokony handinika amim-pitoniana ny fepetran’ny famonjena isika, ary hiaina araka ny fepetra voatondro ao amin’ny tenin’Andriamanitra. Tokony hanabe sy hampiofana ny tenantsika isika, isan’ora sy isan’andro, amin’ny alalan’ny famaizana feno fitandremana, mba hanatanteraka ny adidy rehetra. Tokony hahafantatra an’Andriamanitra sy Jesosy Kristy izay nirahiny isika. Amin’ny fisedrana rehetra dia tombontsoantsika ny miantehitra Aminy, Izay efa nilaza hoe: ‘Aoka izy hihazona ny heriko, mba hihavanany amiko; ary hihavana amiko tokoa izy.’ Milaza ny Tompo fa mazoto kokoa Izy hanome antsika ny Fanahy Masina noho ny fahavononan’ny ray aman-dreny hanome mofo ny zanany. Koa aoka hanana ny menaky ny fahasoavana ao anatin’ny fanakantsika miaraka amin’ny jirontsika isika, mba tsy ho isan’ireo aseho ho virijina adala, izay tsy mba vonona hivoaka hitsena ny mpampakatra.” Review and Herald, 17 Septambra 1895.

The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.

Ny sainan’ireo iray hetsy sy efatra alina sy efatra arivo, izay voatondro mialoha tamin’ny famorana nataon’i Abrahama sy ireo fanahy valo tao ambonin’ny sambofiara, dia ireo virjiny hendry ao amin’ny fanoharana, izay maneho amin’ny fahatanterahana ny toetran’i Kristy ao amin’ilay krizy ho avy tsy ho ela. Mendrika tanteraka noho izany raha namarana ilay andalan-teny tamin’ny fanononana an’i Isaia i Ranabavy White, fa andalana iray izay manondro mivantana ny fotoanan’ny fanombohan-kase an’ireo iray hetsy sy efatra alina sy efatra arivo izany.

In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.

Amin’izany andro izany dia mihirà ho azy hoe: Tanimbary voaloboka mamoa divay mena. Izaho Jehovah no miambina azy; handena azy isan-kamim-potoana Aho; fandrao misy hanimba azy, dia hiambina azy andro aman’alina Aho. Tsy misy fahavinirana ato amiko; iza no hametraka tsilo sy roy hiady amiko amin’ny ady? Handeha hamaky azy ireny Aho, eny, hodorako miaraka izy ireny. Na aoka izy hihazona ny heriko, mba hihavanany amiko; ary hihavana amiko tokoa izy. Izy no hampamaka izay taranak’i Jakoba; Israely hamony sy hamoa tsimoka ary hameno ny vohon’izao tontolo izao amin’ny vokatra. Moa Izy namely azy tahaka ny namelezany ireo namely azy va? sa novonoina araka ny famonoana ireo izay novonoiny va izy? Araka ny fatra no iadianao aminy, raha mampitsiry izy; atsahany ny rivotra mahery amin’ny andron’ny rivotra avy any atsinanana. Koa amin’izany no hanadiovana ny helok’i Jakoba; ary izao no vokatra rehetra hanalana ny fahotany: rehefa ataony toy ny vato sokay potipotika ny vato rehetra amin’ny alitara, dia tsy hitsangana intsony ny Aseraha sy ny sarin-javatra voasokitra. Kanefa ny tanàna mimanda dia ho lao, ary ny fonenana ho avela sy hafoy tahaka ny efitra; ao no hihinanan’ny zanak’omby, ary ao no handriany sy handevonany ny sampany. Raha vao malazo ny rantsany, dia hotapahina izany; avy ny vehivavy ka mandrehitra afo aminy; fa firenena tsy manan-tsaina izy; koa Izay nanao azy tsy hamindra fo aminy, ary Izay namorona azy tsy haneho fitia azy. Isaia 27:2–11.

The “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.

Ny “andron’ny rivotra avy any atsinanana,” izay anadiovana ny helok’i Jakoba, ary anangonana sy andoroana ny sokajin’olona hafa izay “tsy manam-pahazavan-tsaina,” dia ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo. Amin’izany vanim-potoana izany, izay maniry hihavana amin’i Kristy dia afaka manao izany; kanefa haingana ny fivoarana farany.

The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.

Ny mpisorona dia tokony ho telopolo taona rehefa manomboka manao fanompoana, ary ireo efatra arivo amby efatra alina sy iray hetsy dia fanjakan’ny mpisoron’i Petera, izay manavao ny fanekena amin’Andriamanitra amin’ny andro farany.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.

Hianareo koa, tahaka ny vato velona, dia aorina ho trano ara-panahy, ho fisoronana masina, mba hanolotra fanatitra ara-panahy, ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy. 1 Petera 1:5

The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.

Ny mpisorona dia nomanina hanompo mandritra ny fanosorana naharitra valo andro; koa ny isa valo dia tandindon’ny fisoronana voahosotra izay ao anatin’ny fiara.

Aaron’s Rod

Tehin’i Arona

The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.

Ny fisoronana voahosotra amin’ny maha-mpisorona an’ireo iray hetsy sy efatra arivo amby efatra alina dia aseho ao anatin’ny fiaran’ny fanekena amin’ny alalan’ny tehin’i Arona izay naniry. Rehefa naniry ny tehin’i Arona dia naneho fanavahana teo amin’i Arona sy ireo tehina hafa an’ny fokon’i Isiraely izay tsy naniry izany. Ao amin’ny Soratra Masina dia ny ranonorana no mampaniry ny zavamaniry.

All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.

Ny mpaminany rehetra dia miresaka ny amin’ny andro farany; koa ny tehin’i Arona momba ny fisoronana dia maneho ny fanosorana ny iray hetsy sy efatra amby efatra arivo ao anatin’ny toe-javatra iray mifanaraka amin’i Elia teo Karmela sy ny Millerita tamin’ny 1844. Izy io dia manondro ny fotoana izay isehoan’ny fanavahana mazava eo amin’ny hafatra marina sy ny hafatra sandoka momba ny ranonorana farany. Izany fanavahana izany dia ataon’i Joela rehefa amaritany fa ny “divay vaovao” dia tapahina tsy ho anjaran’ny antokon’olona iray. Ny antokon’olona izay tapahina tsy ho eo am-bavany ny divay vaovao dia ireo mpimamo ao Efraima voalazan’i Isaia. Izy ireo koa no ireo izay niampanga ny mpianatra ho mamo tamin’ny Pentekosta, ary izy ireo no mpikomy tamin’ny 1888, izay nanaraka ny razany, izay mpikomy tamin’ny 1863. Ireo tsipika faminaniana rehetra ireo dia mifanaraka amin’ilay tsipika izay ambaran-dRahavavy White fa mitranga rehefa tsapan’izao tontolo izao fa efa nahafantatra momba ny afomanga lehibe tao Nashville nandritra ny eo amin’ny dimy amby roapolo amby zato taona eo ho eo ny Advantisma nefa tsy nilaza na inona na inona.

8, Eighty and 81

8, Valopolo sy 81

The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.

Ny isa telopolo sy ny isa valo dia tandindon’ny fisoronana an’ireo iray hetsy sy efatra arivo sy efatra alina, izay fanevan’ny andro farany, sady maneho ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona. Ny isa valo dia ampahafolon’ny isa valopolo, izay isan’ireo mpisorona valopolo mahery fo izay, niaraka tamin’ny mpisoronabe, nanohitra an’i Ozia mpanjaka, izay nanandrana hanatitra ditin-kazo manitra tao amin’ny fitoerana masina. Ny isa iraika amby valopolo dia maneho ny maha-Andriamanitra tafaray amin’ny maha-olombelona eo amin’ny tontolon-kevitry ny fisoronan’ny fiangonana mpandresy. Ny tantaran’ny fikomian’i Ozia dia mampifandray izany fisoronana iraika amby valopolo izany amin’ilay tena krizy izay mifanaraka amin’ny fikomian’i Ptolemaiosy, taorian’ny adin’i Rafia. Ny mpaminany rehetra dia manondro ny andro farany, koa ny fisoronan’ny maha-Andriamanitra tafaray amin’ny maha-olombelona, izay fisoronan’ny fiangonana mpandresy voaforon’ny mpisorona olombelona valopolo sy Mpisoronabe iray Andriamanitra, dia voatondro ao amin’ny tantara izay nanomboka tamin’ny taona 2014 rehefa natomboka ny Ady Okrainiana.

The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.

Ny toko afovoan’ny andalana misy toko roa ambin’ny folo ao amin’ny Genesisy dia ny toko fahafito ambin’ny folo. Ny andininy afovoan’ilay andalana misy toko roa ambin’ny folo dia ny andininy faharoa amby roa-polo. Ny andininy faharoa amby roa-polo dia manamarika fiafarana mazava tsara amin’ny resaka nifanaovan’Andriamanitra sy Abrahama izay nanomboka teo amin’ny andininy voalohany, ka izany no anondroana ny andininy faharoa amby roa-polo ho fiafaran’ny tsipika ara-paminaniana iray izay mitondra ny mari-pamantarana an’ireo litera roa amby roa-polo amin’ny abidy hebreo. Ny andininy afovoan’ilay andalana misy andininy roa amby roa-polo dia ny andininy fahiraika ambin’ny folo, izay indray no afovoan’ireo andininy telo manondro ny fanevan’ny iray hetsy efatra amby efatra alina. Koa ny andininy fahiraika ambin’ny folo dia afovoan’andininy telo miavaka, ary ny andininy fahiraika ambin’ny folo no mampita ny fahamarinana fototra tsy amin’ireo andininy roa amby roa-polo ihany, fa amin’ireo andininy telo izay misy azy ao anatin’izy ireo koa, ka izany no anondroana ny andininy fahiraika ambin’ny folo sy faharoa amby roa-polo ho fiandohana sy fiafaran’ny hevi-dehibe. Noho izany, ny andininy fahiraika ambin’ny folo ka hatramin’ny faharoa amby roa-polo ao amin’ny toko fahafito ambin’ny folo no foto-kevitra lehibe ao amin’ny toko fahiraika ambin’ny folo ka hatramin’ny faharoa amby roa-polo.

The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.

Ny afovoan’ny toko faha-iraika ambin’ny folo ka hatramin’ny toko faha-roa amby roapolo ao amin’ny bokin’i Matio dia ny toko fahenina ambin’ny folo.

Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.

Dia nandidy mafy ny mpianany mba tsy hilaza amin’olona fa Izy no Jesosy Kristy. Matio 16:20.

As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.

Tahaka ny amin’ny teboka afovoan’ny Genesisy, ny andininy faha-roapolo dia manamarika ny fiafaran’ny resaka iray manokana izay nanomboka tao amin’ny andininy faha-telo ambin’ny folo, rehefa tonga tao Kaisaria Filipy Kristy sy ny mpianatra.

When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

Ary rehefa tonga tany amin’ny faritanin’i Kaisaria Filipy Jesosy, dia nanontany ny mpianany hoe: Iza moa no lazain’ny olona fa Izaho, Zanak’olona? Ary hoy ireo: Ny sasany manao hoe Jaona Mpanao Batisa Hianao; ny sasany Elia; ary ny sasany Jeremia, na anankiray amin’ny mpaminany. Hoy Izy taminy: Fa ianareo kosa, manao Ahy ho iza? Ary Simona Petera namaly ka nanao hoe: Hianao no Kristy, Zanak’Andriamanitra velona. Ary Jesosy namaly ka nanao taminy hoe: Sambatra ianao, ry Simona Bar-jona; fa tsy nofo aman-dra no nanambara izany taminao, fa ny Raiko Izay any an-danitra. Ary Izaho kosa milaza aminao koa fa ianao no Petera, ary eo ambonin’ity vatolampy ity no haoriko ny fiangonako; ary ny vavahadin’ny helo tsy haharesy azy. Ary homeko anao ny fanalahidin’ny fanjakan’ny lanitra; ary na inona na inona fehezinao etỳ ambonin’ny tany dia ho voafehy any an-danitra; ary na inona na inona vahanao etỳ ambonin’ny tany dia ho voavaha any an-danitra. Ary tamin’izay dia noraràny mafy ny mpianany mba tsy hilaza amin’olona na amin’iza na amin’iza fa Izy no Jesosy Kristy. Matio 16:13–20.

Raphia and Panium

Raphia sy Panium

Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.

Tsy vitan’ny hoe maneho resaka sy lohahevitra miavaka ny andalan-teny afovoan’i Matio, fa tahaka ny fifanarahan’ny tandindona ara-panekena ao amin’ny fijoroana vavolombelon’ny Genesisy amin’ny adin’i Raphia, dia tao Kaisaria Filipy, izay Panium, no nisehoan’ny resak’i Matio. Panium ao amin’ny andininy faha-dimy ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo no teboka afovoan’ny tsipika toko roa ambin’ny folo ao amin’i Matio, ary Raphia ao amin’ny andininy faha-iraika ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo no teboka afovoan’ny tsipika toko roa ambin’ny folo ao amin’ny Genesisy.

The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.

Ny taona 250 izay nanomboka tamin’ny 457 tal. J.K. dia nifarana tamin’ny 207 tal. J.K., dia eo afovoan’i Rafia ao amin’ny andininy faha-iraika ambin’ny folo sy Paniona ao amin’ny andininy faha-dimy ambin’ny folo, izay ihaonan’ny famantarana ny famoràna nataon’i Abrahama sy ny fieken’i Petera ny Mesia. Ao amin’ny firafitry ny bokin’i Matio, Petera dia mijoro ho vavolombelona momba ny fanekeny an’i Kristy, Zanak’Andriamanitra, tamin’ny batisany.

Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.

Simona dia midika hoe “izay mandre,” ary Barjona dia midika hoe “zanaky ny voromailala.” Simona dia ilay anankiray izay nandre ny hafatry ny batisan’i Kristy, tamin’ny nidinan’ny Fanahy Masina tamin’ny endriky ny voromailala. Ny batisan’i Kristy dia tandindon’ny 11 Aogositra 1840, rehefa nidina ilay anjely mahery ao amin’ny Apokalypsy folo. Io anjely io ihany koa no nidina tamin’ny 9/11. Petera dia misolo tena ireo izay mahafantatra ny 9/11 ho hafatra fitsapana ho an’ny taranak’ireo iray hetsy sy efatra amby efapolo arivo.

Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.

Petera dia maneho ireo izay mampiasa ny fomba fiasa andalana manaraka andalana. Izy no “zanaky” ny voromailala, koa amin’ny maha-zanaka azy dia maneho ara-tandindona ny taranaka farany izy. Petera dia tandindon’ny taranaka farany, ary amin’ny alalan’ny fanisana ara-tandindona ny anarany dia maneho ny efatra alina amby iray hetsy sy efatra arivo izy. Petera dia maneho ny taranaka farany izay mandre ny hafatry ny fampaherezana rehefa miseho ao amin’ny andalana ara-paminaniana i Kristy. Petera dia nahafantatra ny hafatra mifandray amin’ny batisan’i Kristy, ary noho izany dia afaka namantatra an’i Jesosy ho Ilay voahosotra i Petera, izay Mesia amin’ny teny Hebreo ary Kristy amin’ny teny Grika. Petera dia maneho ireo izay mahatakatra fa ilay anjelin’ny Apokalypsy valo ambin’ny folo izay nidina tamin’ny 9/11 dia efa nidina koa tamin’ny 11 Aogositra 1840. Petera dia maneho ireo izay mahatakatra ny 9/11 ho toy ny marika eo amin’ny làlana izay tsy miorina afa-tsy amin’ny fijoroana vavolombelon’ny andalana roa na telo.

Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.

Ny fanekem-pinoan’i Petera dia izao: ny 9/11 no manamarika ny fahatongavan’ny loza fahatelo, izay hafatry ny fitsapana ho an’ny taranaka farany. Io fanekem-pinoana io no toerana iovan’ny anarana. Abrahama dia ao Rafia ary Petera dia ao Panium, mialoha indrindra ny hazo fijaliana. Eo anelanelan’i Panium sy ny hazo fijaliana dia handeha hitsidika ny Tendrombohitry ny Fiovan-tarehy Petera. Ao Panium no iovan’i Simona ho Petera, raha nanambara ny fanekem-pinoany momba ny hafatry ny fitsapana ho an’ny taranany izy. Ho an’ireo iray hetsy sy efatra alina sy efatra arivo dia ny finoana silamo amin’ilay loza fahatelo, izay tonga teo amin’ny tantara ara-paminaniana tamin’ny 9/11, no hafatry ny fitsapana.

The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.

Ny fiandohan’ny fitsapana ny Advantisma dia nanomboka tamin’ny 9/11, ary amin’ny faran’ny fitsapana ny Advantisma dia ny hafatry ny Silamo momba ny loza fahatelo no manondro ny fotoana sy ny toerana anovana ny anaran’i Simona. Ny hafatra izay takatr’i Petera amin’ny farany, izay nanehoana tandindona tamin’ny hafatry ny 9/11 tany am-piandohana, dia ny hafatra voahitsy momba ireo baolina afo tao Nashville. Any no ahatongavan’ny fetin’ny trompetra miaraka amin’ny fiakaran’ny faneva sy ny varavarana mihidy amin’ny Andron’ny Fanavotana.

We will continue these things in the next article.

Hohazavaina ao amin’ny lahatsoratra manaraka ireo zavatra ireo.