The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.

Ny hafatry ny orana farany dia fampitandremana momba ny fanatonan’ny hifaranan’ny fotoam-pitsarana, miaraka amin’ny antso ho amin’ny fiomanana manokana. Ireo hevitra roa ireo dia aseho ao amin’ny toko fahafolo sy fahiraika ambin’ny folo amin’ny fahitan’i Isaia, ary aseho ao anatin’ny tontolon’ny hafatry ny Daniela toko faha-iraika ambin’ny folo, izay novahana ny tombo-kaseny tamin’ny taona 1989, ary ny tantara miafina ao aminy dia novahana ny tombo-kaseny nandritra ny fotoana fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo, izay aseho ao amin’ilay fahitana amin’ny alalan’i Isaia sy ireo zanany lahy. Ireo tsipika roa ireo miaraka dia maneho fampitandremana ho an’i Ahaza, izay maneho ireo Laodiseana izay tsy manana “fahazoana” ny amin’ireo tsipika roa ireo, anatiny sy ivelany, izay mameno ny faminaniana ara-Baiboly.

Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.

Daniela 11:11 sy Apokalypsy 11:11 dia samy maneho fanehoana anatiny sy ivelany iray ihany, ka i Daniela no misolo tena ny ivelany ary ny Apokalypsy no anatiny. Ireo “toko sy andininy” anatiny sy ivelany roa ireo dia mifandray mivantana amin’ireo hafatra ivelany sy anatiny ao amin’ny toko faha-folo sy faha-iraika ambin’ny folo, ary izany dia ataony ao amin’ny Isaia 11:11.

Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.

I Isaia toko faha-enina dia 9/11, ary manondro ny fanadiovana sy ny fanosorana an’i Isaia ho iraka amin’ny 9/11. Hatramin’ny toko fahafito no ho miakatra dia famintinana ny hafatra izay tonga tamin’ny 9/11. Ny toko fahafolo dia manondro ny anjara asan’ireo andininy enina farany ao amin’ny Daniela toko fahiraika ambin’ny folo, satria izany no hafatra voavaha tombo-kase tamin’ny fotoanan’ny farany tamin’ny 1989.

Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “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.”

Ny toko faha-iraika ambin’ny folo ao amin’i Isaia dia maneho ny 9/11 sy ny fanosorana an’i Isaia ary ny hafany. Ny andininy voalohany dia mifamatotra amin’ny andininy fahafolo amin’ny alalan’i “Jese,” ary ny andininy fahafolo dia milaza hoe: “Ary amin’izany andro izany,” ary ny andininy fahafolo ambin’ny folo dia manohy manao hoe: “Ary izao no hiseho amin’izany andro izany, fa haninjitra ny tànany indray fanindroany Jehovah mba hamerenany ny sisa amin’ny olony.”

That day was 1850.

Io andro io dia 1850.

And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

Ary hisy tsimoka hivoaka avy amin’ny fototr’i Jese, ary rantsana iray hitsimoka avy amin’ny fakany; ary hitoetra eo aminy ny Fanahin’i Jehovah, dia ny fanahin’ny fahendrena sy ny fahalalana, ny fanahin’ny fisainana lalina sy ny hery, ny fanahin’ny fahalalana sy ny fahatahorana an’i Jehovah; ary hampahiratina azy ny amin’ny fahatahorana an’i Jehovah; ka tsy hitsara araka izay hitan’ny masony izy, na hananatra araka izay ren’ny sofiny; fa amin’ny fahamarinana no hitsarany ny malahelo, ary amin’ny hitsiny no hananarany ny mpandefitra amin’ny tany; ary ny tsorakazon’ny vavany no hamelomany ny tany, ary ny fofonain’ny molony no hahafaty ny ratsy fanahy. Ary ny fahamarinana no ho fehin-kibony, ary ny fahatokiana no ho fehin-voany. Ary ny amboadia hiara-monina amin’ny zanak’ondry, ary ny leoparda handry miaraka amin’ny zanak’osy; ary ny zanak’omby sy ny liona tanora ary ny biby matavy hiara-honina; ary zaza madinika no hitarika azy. Ary ny ombivavy sy ny bera hiara-mihinana; ny zanany handry miaraka; ary ny liona hihinana mololo tahaka ny omby. Ary ny zaza minono hilalao eo amin’ny lavaky ny menarana, ary ny zaza efa notazana haninjitra ny tanany eo amin’ny lavaky ny bibilava misy poizina. Tsy handratra na handringana amin’ny tendrombohitro masina rehetra izy; fa ny tany ho feno ny fahalalana an’i Jehovah tahaka ny anaronan’ny rano ny ranomasina.

11:10 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.

11:10 Ary amin’izany andro izany dia hisy Solofon’i Jese, izay hitsangana ho famantarana ho an’ny firenena; Izy no hotadiavin’ny Jentilisa; ary ho be voninahitra ny fialany sasatra.

11:11 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.

11:11 Ary amin’izany andro izany, dia mbola haninjitra ny tànany fanindroany Jehovah mba hamerenany ny sisa amin’ny olony izay 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.

11:12 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.

11:12 Ary hanangana faneva ho an’ny firenena Izy ka hanangona ny voaroaka amin’ny Isiraely, ary hampivory ny tafaparitaka amin’ny Joda avy amin’ny vazan-tany efatra.

The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.

Dia hiala ny fialonan’i Efraima, ary hofongorana ny fahavalon’i Joda; Efraima tsy hialona an’i Joda, ary Joda tsy hampahory an’i Efraima. Fa hanidina eo ambonin’ny soroky ny Filistina ho any andrefana izy; hiara-handroba ny any atsinanana izy; hametraka ny tànany amin’i Edoma sy Moaba izy; ary ny taranak’i Amona hankatò azy.

And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.

Ary hovongana tanteraka amin’i Jehovah ny helodrano amin’ny ranomasin’i Egypta; ary amin’ny rivotra mahery avy aminy no hanofahofany ny tanany eo ambonin’ny ony, ka hamely azy ho renirano fito, ary hampita ny olona hiampita amin’ny tongotra maina. Ary hisy làlambe ho an’ny sisa amin’ny olony izay mbola ho tavela, avy any Asyria; tahaka ny tamin’ny Isiraely tamin’ny andro niakarany avy tany amin’ny tany Egypta. Isaia 11:1–16.

Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.

Ny andininy voalohany dia milaza hoe: “Ary hisy tsimoka hipoitra avy amin’ny fototry Jese, ary hisy Rantsana haniry avy amin’ny fakany; ary hitoetra eo aminy ny Fanahin’i Jehovah.” Mitohy eto ny famaritana mahery ny amin’i Kristy, NEFA io famaritana io dia mihatra bebe kokoa amin’ny andro farany noho ny tamin’ny andron’i Isaia, na dia noho ny tamin’ny andro izay nandehanan’i Kristy teo anivon’ny olona aza.

A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.

Ny famakiana amim-pitandremana dia mampiseho fa ny andininy voalohany ka hatramin’ny fahasivy dia samy toetra mampiavaka an’i Kristy avokoa, ary ao amin’ny andininy faha‑folo dia voalaza hoe: “Ary hisy tsorakazo hivoaka.” Tsy misy fiatoana amin’ny fikorianan’ny hevitra manomboka amin’ny andininy voalohany ka hatramin’ny andininy faha‑folo. Ny andininy faha‑folo dia milaza hoe: “ary amin’izany andro izany,” izay tsy maintsy hitranga amin’io andro io ihany tahaka ny ao amin’ny andininy voalohany. Samy manondro ny “faka” na ny andininy faha‑folo na ny voalohany, ary amin’izany no ampifamatorany ireo andininy roa ireo, andalana manaraka andalana.

Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: 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.

Ny andininy voalohany sy fahafolo miaraka dia milaza hoe: “Ary hisy tsorakazo hivoaka avy amin’ny fototr’i Jese, ary rantsana iray haniry avy amin’ny fakany; ary amin’izany andro izany dia hisy fakan’i Jese, izay hitsangana ho fanevan’ny firenena; io no hotadiavin’ny Jentilisa; ary ny fitsaharany dia ho be voninahitra.”

A “rod” is a symbol of authority.

Ny “tehina” dia tandindon’ny fahefana.

And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.

Ary niteraka zazalahy izy, izay hanapaka ny firenena rehetra amin’ny tsorakazo vy; ary ny zanany dia nakarina ho any amin’Andriamanitra sy ho any amin’ny seza fiandrianany. Apokalypsy 12:5.

A “rod” is a symbol of selection, division and separation.

Ny “tehina” dia tandindon’ny fifidianana sy ny fampisarahana ary ny fanavahana.

And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.

Ary napetrak’i Moses teo anatrehan’i Jehovah tao amin’ny tranolay fihaonana ny tehina. Ary nony ampitso dia niditra tao amin’ny tranolay fihaonana Mosesy; koa, indro, efa naniry ny tehin’i Arona ho an’ny taranak’i Levy ka namoaka tsimoka sy namelana voninkazo ary namoa amandy. Dia nentin’i Mosesy nivoaka avy teo anatrehan’i Jehovah ho eo amin’ny Zanak’Isiraely rehetra ny tehina rehetra; dia nijery izy, ka samy naka ny tehiny avy ny olona rehetra. Ary hoy Jehovah tamin’i Mosesy: Avereno ny tehin’i Arona ho eo anoloan’ny Vavolombelona mba hotehirizina ho famantarana hanohitra ny mpiodina; dia hofoananao tanteraka tsy ho eo anatrehako ny fimonomononan’izy ireo, mba tsy ho faty izy. Dia nataon’i Mosesy izany; araka izay nandidian’i Jehovah azy no nataony. Nomery 17:7–11.

Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.

Ny tehina nitsimoka an’i Arona dia manondro “tehina” iray amin’ny vanim-potoanan’ny ranonorana farany, satria ny an’i Arona ihany no “tehina” nitsimoka tamin’ireo “tehina” telo ambin’ny folo. Ny fitsimohana dia tandindon’ny vanim-potoanan’ny ranonorana farany, izay hanehoan’Andriamanitra fahasamihafana eo amin’ireo “tehina” roa ambin’ny folo mpikomy izay milaza fa manana ny hafatry ny ranonorana farany, araka ny naseho koa tamin’ny porofo nataon’i Elia tamin’ny afo izay nanamarika ny fanavahana ny marina sy ny sandoka. Ny “tehina” koa dia tandindon’ny fandrefesana sy ny fitsarana.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.

Ary nomena ahy ny volotara tahaka ny tsorakazo; ary nitsangana ilay anjely ka nanao hoe: Mitsangàna, ka refeso ny tempolin’Andriamanitra, sy ny alitara, ary izay miankohoka ao anatiny. Apokalypsy 11:1.

The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.

Ny “tehina” dia mipoitra avy amin’ny tahon’i Jesse, ary ny hoe “Jesse” dia midika hoe “misongadina,” tahaka ny mariky ny lalana ao amin’ny faminanian’ny Baiboly. Faresy no tena “faka” nipoiran’i Jesse, ary ny hoe Faresy dia midika hoe “fahatapahana, fipoahana na fanaparitahana.” Faresy no faka na fiandohan’ny taranaky ny ran’i Jesse. Koa ny “fakan’i Jesse” dia tandindon’ny alfa, dia i Faresy, ary ny omega kosa dia i Jesse, dia ny fiandohana sy ny fiafarana. Ny fakan’i Jesse dia manomboka amin’ny fanaparitahana iray (Faresy) ary mifarana amin’ny mariky ny lalana iray momba ny lehilahy mitsangana. Ny lehilahy mitsangana, araka ny faminaniana, dia manamarika fanjakana iray. Ao amin’ny Baiboly, Faresy no manomboka taranaka iray, tsy misy rohy talohan’ny fisehoany, ary ny anarany dia midika fahatapahana; koa ny firaketana ny tetiarany sy ny anarany dia manondro an’i Faresy ho fiandohana, ka mahatonga an’i Jesse ho fiafarana. Melkizedeka koa dia olo-malaza ara-Baiboly iray izay aseho ho tsy manana razambe teo alohany, tahaka ny amin’i Faresy. Ny fakan’i Faresy dia mitahiry ny fahamarinana fa izy dia maneho fisoronana araka ny filaharan’i Melkizedeka, ilay nandoavan’i Abrahama ampahafolony.

The order of Melchizedek is the priestly order of Christ.

Ny lamin’i Melkizedeka no lamin’ny fisoronana an’i Kristy.

Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.

Any amin’izay efa nidiran’ilay mpialoha lalana ho antsika, dia Jesosy, izay natao Mpisoronabe mandrakizay araka ny lamin’i Melkizedeka. Hebreo 6:20.

The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.

Ny fakan’i Jesse dia ny fisoronana araka ny lamin’i Melkizedeka, ary ny fiandohana dia tsy maintsy maneho taratra ny farany. Jesse dia maneho ny vondrona farany amin’ny fisoronana araka ny lamin’i Melkizedeka izay hitsangana, ka araka an’i Isaia dia faneva ho an’ny firenena izy ireo.

The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.

Ny “taho” dia midika hoe ‘manapaka (hazo); ny vatan-kazo na fototry ny hazo (na voakapa na voavoly),’ ary io “taho” io dia mitombo avy amin’ny fanjakana iray izay efa nodiavina, tahaka an’i Nebokadnezara ao amin’ny Daniela toko fahaefatra. Ny hazo dia fanjakana ara-paminaniana, ary rehefa mifarana ny fanjakana iray dia voakapa izany hazo izany.

The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.

Ny “taho” ao amin’ilay andalan-teny dia mipoitra avy amin’ny fototr’ hazo voakapa—fa tsy avy amin’ny rantsana ambony. Avy amin’ny fanjakana teo aloha izay asehon’ilay fototr’ hazo voakapa no ivoahan’ny “tehina”, dia tandindon’ny fahefana izany; ary miankina amin’ny hoe mitondra ny “tsimoka sy voninkazo” avy amin’ny hafatry ny ranonorana farany io “tehina” io na tsia izany fahefana izany. Avy amin’ny fanjakana teo aloha, izay efa voakapa, no niavian’izany fahefana izany.

The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.

Ny “faka” dia ny “fakan’i Jese”, ary ny “tsimoka” izay mipoitra avy amin’ny “fototr’akazo” dia avy amin’ilay “fototr’akazo” izay ny fakany dia ny fakan’i Jese. Ny tsimoka izay mamoaka ny fahefana dia avy amin’ny fototr’akazo, fa ny Rantsana kosa dia avy amin’ny faka—ary ny faka no saina famantarana. Ny faka no fiandohana, ary ny fiafarana dia ny Rantsana.

The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.

Ny teny hoe “sampana” dia midika hoe mpiambina na famantarana eny an-dalana. Isaia dia mampahafantatra antsika fa ny Sampana dia tonga amin’ny fotoana hamoahana ny lalàna alahady.

And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.

Ary amin’izany andro izany dia vehivavy fito no hihazona lehilahy iray ka hanao hoe: Ny haninay ihany no hohaninay, ary ny fitafianay ihany no hotafinay; aoka ihany hantsoina amin’ny anaranao izahay, hanaisotra ny fahafaham-barakanay. Amin’izany andro izany ny Sampan’i Jehovah dia ho tsara tarehy sy be voninahitra, ary ny vokatry ny tany dia ho tsara indrindra sy mahafinaritra ho an’izay afa-nandositra amin’ny Isiraely. Ary izao no hitranga: izay sisa ao Ziona, sy izay mitoetra ao Jerosalema, dia hatao hoe masina, dia samy izay rehetra voasoratra ho isan’ny velona ao Jerosalema avy; rehefa nosasan’i Jehovah ny fahalotoan’ny zanakavavin’i Ziona, ary nodioviny hiala eo afovoany ny rà tao Jerosalema tamin’ny fanahin’ny fitsarana sy tamin’ny fanahin’ny fandoroana. Isaia 4:1–4.

The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.

Ny “lehilahy iray” izay tazonin’ireo vehivavy fito dia ny papa, izay tonga ilay fahavalo, avy amin’ny fito, amin’ny lalàn’ny Alahady, ka manao hosoka ny amin’ireo fanahy 8 teo ambonin’ny sambofiara. Amin’ny lalàn’ny Alahady, “amin’izany andro izany” “ny solofon’i Jehovah dia ho tsara tarehy sady be voninahitra” “raha voasasan’i Jehovah ny fahalotoan’ny zanakavavin’i Ziona, ary voadio ny rà mandriaka tao Jerosalema hiala eo aminy tamin’ny fanahin’ny fitsarana sy tamin’ny fanahin’ny fandoroana.” Ny fanadiovana amin’ny fanahin’ny fitsarana sy ny fandoroana dia tanterahin’ny Iraky ny Fanekena ao amin’ny Malakia telo amin’ny lalàn’ny Alahady. Ny “solofo tsara tarehy” dia ilay iray hetsy sy efatra amby efatra alina, izay tsy avy amin’ny fototr’aina tapaka, fa avy amin’ny fakan’i Jese, izay ny faneva.

Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.

Ny fahefan’izy ireo dia asehon’ilay tsorakazo izay nivoaka avy tamin’ny sampana iray avy amin’ny fanjakana lavo. Ny fanjakan’i Filadelfia dia lavo tamin’ny 1856 ka hatramin’ny 1863, ary ny fahefana izay naorina tao amin’izany fanjakana lavo izany dia atsangana indray amin’ny lalàn’ny Alahady. Rehefa asandratra ilay sampana izay saina famantarana, dia miova ho amin’ny hetsika Filadelfiana an’ireo iray hetsy sy efatra arivo sy iray alina ny hetsika Laodiseana an’ireo iray hetsy sy efatra arivo sy iray alina. Amin’izay fotoana izay no anehoana ny fahefana na tsorakazo izay nivoaka avy tamin’ny fanjakana Millerita na Filadelfiana amin’ny alalan’ny fanalahidy iray izay apetraka amin’i Eliakima ao amin’ny Isaia 22:22.

And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

Ary hapetraky ny tranon’i Davida no hapetrako eo an-tsorony; ka hovohany, ka tsy hisy hanidy; ary hakatony, ka tsy hisy hamoha. Isaia 22:22.

The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.

Marihan’ity andininy ity ny 22 Oktobra 1844, ary manondro an’i Eliakima ho mandray “fanalahidy” izy. Ao amin’ireo andininy roa mialoha dia esorina amin’i Sebna ny fahefan’i Laodikia ka omena an’i Eliakima. Amin’ny lalàna alahady, ny fahefana izay nomena taloha ny vahoakan’ny fanekena voafidy dia esorina amin’ny fanjakan’ny Advantista Mitandrina ny Andro Fahafito Laodikianina ka omena ny fanjakan’ny hetsika Filadelfiana an’ireo iray hetsy efatra arivo amby efatra alina—izay fanjakan’ny voninahitra.

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. Matthew 16:16–19.

Hoy Izy nanao taminy hoe: 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 Barjona; fa tsy nofo aman-dra no nanambara izany taminao, fa ny Raiko izay any an-danitra. Ary Izaho koa milaza aminao 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 hofehezinao etỳ ambonin’ny tany dia ho voafehy any an-danitra; ary na inona na inona hovahanao etỳ ambonin’ny tany dia ho voavaha any an-danitra. Matio 16:16–19.

The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.

Ny tsorakazon’ny fahefana, aseho ho fanalahidy nomena an’i Petera, dia apetraka eo an-tsorok’i Eliakima ao amin’ny Isaia 22:22. Petera dia misolo tena ny sampan’ny iray hetsy sy efatra alina amby efatra arivo izay miditra amin’ny fanekena miaraka amin’i Kristy mialoha indrindra ny lalàn’ny Alahady. Ao amin’io andalan-teny io Petera dia any Kaisaria Filipy, izay Panio ao amin’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo. Ovàna ny anarany, maneho fifandraisana amin’ny fanekena izany, ary ny anarana hoe Petera, raha raisina amin’ny fampitomboana ny laharan-toeran’ny litera tsirairay, dia mitovy amin’ny 144,000. Ny fahefana, na tsorakazo, na fanalahidy izay apetraka amin’i Eliakima rehefa atsipy any an-tsaha tahaka ny baolina i Sebna, dia ilay “tsorakazo” izay mivoaka avy amin’ny foto-kazon’ny Adventisma Millerita Filadelfiana, izay nokapaina hatramin’ny 1856 ka hatramin’ny 1863.

Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.

Petera dia mandray ny fahefan’ny vahoakan’Andriamanitra ao amin’ny fanekena amin’ny fisarahana ny vary sy ny tsimparifary, satria ny vary dia hasandratra ho fanatitra mofo ahetsiketsika amin’ny Pentekosta. Ny tsimparifary no sarahina aloha, araka ny anehoan’ny masirasira tao amin’ny mofo ahetsiketsika amin’ny Pentekosta izay esorina amin’ny alalan’ny fanaovana mofo. Ny fahefan’ny tehina na ny fanalahidy dia avy amin’ny foto-kazo sisa tavela amin’ny fanjakana lavo, ary ilay sampana izay faneva dia avy amin’ny fakan’i Jese sady izy ihany no fakan’i Jese, satria i Jesosy dia maneho ny faran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray. Ny faka no fiandohana ary ny sampana no farany. Tsy azon’ny Jiosy mpandàla adihevitra tamin’ny andron’i Kristy na amin’izao andro izao izany fampiharana ara-paminaniana izany, satria io no fitsipika fototra amin’ny fomba fiasa amin’ny ranonorana farany, ary aseho koa ho fanalahidin’ny tranon’i Davida izany. Ny fanalahidy no manokatra ny varavaran’ny tranon’i Davida izay efa nikatona. Ny fanalahidy no manokatra ny varavarana ho amin’ny fitoerana masina any an-danitra, dia ny tranon’i Davida. Ny alfa tamin’ny 22 Oktobra 1844 dia averina ao amin’ny omega amin’ny lalàn’ny Alahady.

David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.

Davida, zanak’i Jese, dia manoratra zava-miafina iray izay nanamarika ny fiafaran’izay adihevitra rehetra tamin’ireo Jiosy tia kifandirana tamin’ny andron’i Kristy, ka izany no nanamarika ny fiafaran’ny fijoroany ho vavolombelona tamin’ny Jiosy.

A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.

Salamo nataon’i Davida. Hoy Jehovah tamin’ny Tompoko: Mipetraha eo an-tànako ankavanana, mandra-panaoko ny fahavalonao ho fitoeran-tongotrao. Jehovah handefa avy any Ziona ny tsorakazon’ny herinao; manapaha eo afovoan’ny fahavalonao. Ny olonao dia hanolo-tena an-tsitrapo amin’ny andro anehoanao ny herinao, amin’ny hakanton’ny fahamasinana hatrany an-kibon’ny maraina; anao ny andon’ny fahatanoranao. Jehovah efa nianiana ka tsy hanenina: Ianao dia mpisorona mandrakizay araka ny fanaon’i Melkizedeka. Salamo 110:1–4.

Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.

Palmoni dia nanapa-kevitra hametraka ity andalan-teny ity ao amin’ny Salamo 110, izay mazava ho azy fa isa iray hafa eo amin’ny tontolon’ny matematika izay ekena ho isa manokana. Ny antsasaky ny “220” sy ny impoloan’ny “11” dia mitarika ny fanahy iray hanantena fa ny isa “110” dia mitana heviny manan-danja, ary izany tokoa no izy—tahaka izany koa ilay andalan-teny. Hiran’i Davida izy io, ary i Davida dia tandindon’ireo iray hetsy sy efatra amby efatra alina, koa andininy avy amin’ny hiran’ny tanimboaloboka izany, izay hiran’i Mosesy sy ny Zanak’ondry. Mampahafantatra izy io ny fotoana anesorana ireo mpiasa taloha tamin’ny tanimboaloboka ka omena an’ireo iray hetsy sy efatra amby efatra alina ny tanimboaloboka. Rehefa mitranga izany, dia io no “andron’ny herinao,” mifandrindra amin’ny herin’ny Pentekosta eo amin’ny fara tampon’ny vanim-potoanan’ny Pentekosta.

God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.

Ny vahoakan’Andriamanitra dia ho “mazoto” amin’ny andro hivoahany avy amin’ny “kibon’ny maraina”, miaraka amin’ny “ando ny fahatanoranao.” Ny fahateraham-baovao dia fanoharana ny fiovam-po sy ny fiainana. Ny iray hetsy sy efatra arivo amby efatra alina dia nalaina avy tao an-kibo tamin’ny Jolay 2023, ary nateraka niaraka tamin’ny andon’ny fahatanorany izy ireo, fa nateraka tao anatin’ny hafatry ny Antso Mamatonalina, izay nitranga koa tamin’ny Millerita tany am-piandohana, na tamin’ny “fahatanorany.” Io ihany no ando, satria famerimberenana ny tantaran’ny alpha ao anatin’ny tantaran’ny omega izany. Amin’ny “andron’ny” ‘fampaherezana’ azy ireo, rehefa voaroaka “hiala amin’ny” “toerany, ary hiala amin’ny” “fanjakany” Shebna sady sintonina “hidina” Eliakima, dia atao mpisoron’ny omega ny iray hetsy sy efatra arivo amby efatra alina, fa atao araka ny lamin’i Melkizedeka izy ireo, satria ny iray hetsy sy efatra arivo amby efatra alina dia tsy hanandrana fahafatesana, na tahaka an’i Melkizedeka dia mpisorona mandrakizay izy ireo.

In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.

Amin’ny “andron’ny heriny” dia halefan’ny Tompo hivoaka avy ao Ziona ny “tehin’ny heriny”. Ny fahefan’ny fanjakany, dia ny fahasoavana (fanamarinana) sy ny voninahitra (fanasinana), dia napetraka tamin’ireo izay mitondra ny satroboninahitry ny voninahiny, fa izy ireo no misolo tena ny fanjakany. Izy ireo dia alefa hivoaka avy ao Ziona, satria ny hevitry Ziona dia maneho ny fanevan’ireo iray hetsy sy efatra arivo amby efatra alina.

While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

Raha mbola niangona ny Fariseo, dia nanontany azy Jesosy ka nanao hoe: Ahoana no hevitrareo ny amin’i Kristy? Zanak’iza Izy? Dia hoy ireo taminy: Zanak’i Davida.

He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

Hoy Izy nanao taminy hoe: Ahoana ary no iantsoan’i Davida Azy hoe Tompo amin’ny Fanahy, raha manao hoe: Hoy Jehovah tamin’ny Tompoko: Mipetraha eo ankavanako, mandra-panaoko ny fahavalonao ho fitoeran-tongotrao? Koa raha Davida àry miantso Azy hoe Tompo, ahoana no maha-zanany Azy?

And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.

Ary tsy nisy olona nahavaly Azy na dia teny iray akory aza; ary hatramin’izany andro izany dia tsy nisy sahy nanontany Azy intsony. Matio 24:41–46.

David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.

Ny fifandraisana ara-paminaniana misy amin’i Davida amin’i Kristy eo amin’ny lafiny alfa sy omega—dia ny fiandohana sy ny fiafarana—no fitsipika fototra ao amin’ny fomba fiasa hoe “tsipika manaraka tsipika”, ary izany fitsipika izany dia tsy takatry ny Jiosy tia kifandirana, tahaka ny tsy ahafahan’ny Advantista Mitandrina ny Andro Fahafito avy any Laodikia mahatakatra fa ny tantaran’ny Millerita nandritra ny hafatry ny Antso amin’ny Misasakalina no toerana izay nandrarahana ny andon’ny lanitra nandritra ny fahatanoran’ny Advantisma. Ny “andon’ny” fahatanoranao dia eo amin’ny iray hetsy sy efatra alina sy efatra arivo, ary nanomboka niparitaka tamin’ny 9/11 izany, ary ny lalàna alahady no “andron’ny hery”, izay ahosorana ny sisa ho mpisorona araka ny lamin’i Melkizedeka.

Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.

Avy amin’ny foto-kazo sisa tavelan’ny Advantista Mitandrina ny Andro Fahafito Laodiseana (ny fiangonana miady) no ivoahan’ny sampana (ny fiangonana mandresy), ary avy amin’ny fakan’i Jese kosa, ny iray hetsy sy efatra arivo amby efatra alina—dia ilay sampana mitondra voa be voninahitra, asandratra ho fanatitra ahetsiketsika amin’ny andron’ny heriny.

We will continue these thoughts in the next article.

Hotohizantsika ao amin’ny lahatsoratra manaraka ireo hevitra ireo.

“Proverbs One

“Ohabolana Toko Voalohany”

“April 1, 1850 To the ‘Little Flock.’

“1 Aprily 1850 Ho an’ilay ‘Andian’ondry Kely.’

“Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

“Ry rahalahy malala.—Nomen’ny Tompo fahitana aho tamin’ny 26 Janoary, izay hotantaraiko. Hitako fa ny sasany tamin’ny vahoakan’Andriamanitra dia donto sy rendremana; zara raha mifoha antsasany ihany izy, ary tsy nahatsapa ny fotoana iainantsika ankehitriny; ary efa niditra ilay ‘lehilahy’ nitondra ny ‘borosy fanadiovana vovoka’, ka ny sasany dia tandindomin-doza hovohitra hiala. Nitalaho tamin’i Jesosy aho mba hamonjy azy ireo, mba hitsimbina azy elaela kokoa, ary hamela azy hahita ny loza mahatahotra manjo azy, mba hahafahany miomana dieny mbola tsy tara mandrakizay. Hoy ny anjely: ‘Ho avy ny fandringanana tahaka ny tadio mahery vaika.’ Nitalaho tamin’ilay anjely aho mba hamindra fo sy hamonjy ireo izay tia izao tontolo izao, sy miraikitra amin’ny fananany, ka tsy vonona hiala amin’ireny, sy hahafoy azy ireny mba hampandroso ireo iraka eny an-dalany hamahana ny ondry noana, izay ho faty noho ny tsy fisian’ny sakafo ara-panahy.

“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.

“Rehefa nijery fanahy malahelo aho, izay maty noho ny tsy fisian’ny fahamarinana ankehitriny, ary ny sasany izay nilaza fa mino ny fahamarinana kosa namela azy ireny ho faty tamin’ny fitazonany ny fitaovana ilaina hanohizana ny asan’Andriamanitra, dia nampahory loatra ny fahitana izany, ka niangavy ny anjely aho mba hanaisotra izany tsy ho eo anatrehako. Hitako fa rehefa niantso ny asan’Andriamanitra mba hanomeany ny sasany tamin’ny fananany, tahaka ilay zatovo nanatona an’i Jesosy, [Matio 19:16–22.] dia niala tamim-pahoriana izy; ary tsy ho ela dia handalo ny loza manafotra ka handripaka ny fananany rehetra, ary amin’izay dia ho tara loatra ny hanao sorona ny harena etỳ an-tany sy hametraka rakitra any an-danitra.”

“I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.

“Dia hitako tamin’izay ny Mpanavotra be voninahitra, tsara tarehy sady mahatehotia, fa nandao ny fonenan’ny voninahitra Izy ka tonga teto amin’ity tontolo maizina sy manirery ity, mba hanolotra ny ainy sarobidy sy ho faty, ny marina hisolo ny tsy marina. Nentiny ny fanesoana feno habibiana sy ny kapoka, ary nisalotra ny satroboninahitra voarandrana tamin’ny tsilo, sady nitsemboka ra nilatsaka tamin’ny dinitra vaventy tao an-jaridaina; raha teo amboniny kosa ny vesatry ny fahotan’izao tontolo izao manontolo. Nanontany ilay anjely hoe: ‘Ho an’iza?’ Endrey, hitako ary fantatro fa ho antsika izany; noho ny fahotantsika no niaretany izany rehetra izany, mba hahafahany manavotra antsika ho an’Andriamanitra amin’ny rany sarobidy.”

“Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.

“Ary naseho teo anatrehako indray ireo izay tsy nety hiala amin’ny fananan’izao tontolo izao mba hamonjena fanahy ho very, amin’ny fandefasana aminy ny fahamarinana, raha i Jesosy kosa mijoro eo anatrehan’ny Ray, mifona amin’ny alalan’ny rany sy ny fahoriany ary ny fahafatesany ho azy ireo; ary raha niandry ireo iraky ny Tompo, vonona hitondra aminy ny fahamarinana mahavonjy mba hahazoany tombo-kase amin’ny tombo-kasen’Andriamanitra velona. Sarotra tamin’ny sasany izay nilaza ho mino ny fahamarinana ankehitriny ny nanao na dia izany kely izany aza, dia ny nanolotra ho an’ireo iraka ny volan’Andriamanitra ihany, izay nampindraminy azy mba hitandremany azy amin’ny maha-mpitandrina azy.”

“Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’

“Dia naseho teo anatrehako indray Jesosy nijaly, ny sorony sy ny fitiavany lalina tokoa, ka nanolorany ny ainy ho azy ireo; ary avy eo dia ny fiainan’ireo izay nilaza fa mpanara-dia Azy, izay nanana ny haren’izao tontolo izao, nefa nihevitra ho zavatra lehibe loatra ny manampy ny asan’ny famonjena. Hoy ilay anjely: ‘Moa va ny tahaka izany hiditra any an-danitra?’ Namaly ny anjely iray hafa hoe: ‘Tsia, velively, velively, velively. Izay tsy liana amin’ny asan’Andriamanitra etỳ an-tany dia tsy mahazo mihira na oviana na oviana ny hiran’ny fitiavana manavotra any ambony.’”

“I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’

“Hitako fa ny asa haingana izay nataon’Andriamanitra teto an-tany dia hohafarana tsy ho ela amin’ny fahamarinana, ary tsy maintsy handeha haingana ireo iraka mailaka mba hitady ny ondry aman’osy miparitaka. Hoy ny anjely iray: ‘Moa va iraka avokoa ny rehetra? Tsia, tsia, manana hafatra ny irak’Andriamanitra.’”

“I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.

“Hitako fa voasakanana sy nomelohin’ny sasany izay nandehandeha nefa tsy nanana hafatra avy amin’Andriamanitra ny asan’Andriamanitra. Ireny dia tsy maintsy hampamoahin’Andriamanitra noho ny dolara rehetra izay laniny tamin’ny fivezivezena tany amin’ny toerana izay tsy adidiny haleha; fa io vola io mantsy dia mety ho nanampy tamin’ny asan’Andriamanitra, ary noho ny tsy fahampiany dia nisy fanahy noana ka maty noho ny tsy fisian’ny hanina ara-panahy, izay mety ho nomena azy avy tamin’ireo iraka nantsoin’Andriamanitra sy nofidiny, raha nanana ny fitaovana izy ireo.

“The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.

“Ny fihovitrovitra mahery dia efa natomboka, ary mbola hitohy, ary hovoahozongozona hivoaka izay rehetra tsy vonona hihazona mafy sy hijoro tsy mihozongozona ho an’ny fahamarinana, ary hahafoy ho an’Andriamanitra sy ny asany. Hoy ilay anjely: ‘Moa va misy ho terena hahafoy? Tsia, tsia. Fanatitra an-tsitrapo izany. Ny zavatra rehetra no ilaina mba hividianana ilay saha.’—Niantso mafy tamin’Andriamanitra aho mba hamindra fo amin’ny vahoakany, izay sasany tamin’izy ireo efa reraka ka saika ho faty.”

“I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.

“Hitako fa ireo izay manana hery hiasa amin’ny tanany sy hanampy amin’ny fanohanana ny asa, dia tompon’andraikitra amin’izany hery izany tahaka ny ananan’ny hafa andraikitra amin’ny fananany.

“Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.

“Avy eo dia hitako fa tonga haingana ny fitsaran’Andriamanitra Tsitoha. Nitalaho tamin’ilay anjely aho mba hiteny amin’ny vahoaka amin’ny fiteniny izy. Hoy izy: ‘Na ny kotro-baratra sy ny tselatra rehetra tao an-tendrombohitra Sinay aza tsy hampihetsika ireo izay tsy mety ho voahetsiky ny fahamarinana mazava ao amin’ny tenin’Andriamanitra; ary ny hafatry ny anjely koa tsy hanaitra azy ireo.’” Review and Herald, 1 Aprily 1850.