We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Nofaranantsika tamin’ilay lahatsoratra farany ny fandinihana mbola tsy vita momba ny faminanian’i Abrama sy i Paoly, izay mampiseho, andalana manampy andalana, vanim-potoana 430 taona, voaforon’ny 30 taona arahin’ny 400 taona. Heveriko fa misy any amin’ny tontolon’ny teolojia mety hihevitra ny 30 taona ho vanim-potoana manaraka ny 400 taona, nefa raha resahina amin’ny ankapobeny dia ampiasaina ho eo am-piandohan’ilay vanim-potoana ny telopolo taona. Moa ve 400 arahin’ny 30, sa 30 arahin’ny 400? Telopolo no arahin’ny efajato, satria maro ny vavolombelona manamafy vanim-potoana telopolo taona, mifandray amin’ny sady arahin’ny vanim-potoana ara-paminaniana faharoa.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

I Josefa dia telo-polo taona fony izy nanomboka nanompo teo anatrehan’i Farao ao amin’ny Genesisy 41:46. Avy eo no nanomboka ny fito taona nisian’ny habetsahana, izay narahin’ny fito taona nisian’ny mosary. Josefa, amin’ny maha-tandindon’i Kristy azy, teo amin’ny faha-telo-polo taonany dia narahin’ny fe-potoana roa samy 2520 andro. Raha telo-polo taona Kristy, dia narahin’ny fe-potoana roa samy 1260, izay mitambatra ho 2520; ary izany indray dia mifandray amin’ny impito mihatra amin’ny fanjakana roa.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Telopolo taona Davida, fony izy natao mpanjaka, ary nanjaka efa-polo taona izy, araka ny voasoratra ao amin’ny 2 Samoela 5:4. Davida dia tandindon’i Kristy, ary fony Kristy telopolo taona Izy, dia natao batisa, ary avy eo nentin’ny Fanahy ho any an-efitra efa-polo andro, ary rehefa afaka izany, taorian’ny fitsanganany tamin’ny maty izay natandindon’ny batisany, dia nitoetra sy nampianatra ny mpianatra mivantana nandritra ny efa-polo andro Izy. Teo amin’ny hazo fijaliana, ny fandravana an’i Jerosalema dia nahemotra tamim-pamindrampo nandritra ny efa-polo taona, mifanaraka amin’ilay efa-polo taona nahafatesana tany an-efitra tany am-piandohan’ny tantaran’ny fanekeny.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Telopolo taona i Ezekiela fony izy nantsoina ho mpaminany ao amin’ny Ezekiela 1:1. Tsy haka fotoana aho izao hiresahana ny vanim-potoana izay nanaraka ny faha‑telopolo taonan’i Ezekiela, fa hampiditra famintinana fohy avy amin’ny AI momba ireo zava-misy efa voapetraka mikasika ny halavan’ny fanompoany aho. “Anisan’ny voafaritra daty amin’ny fomba marina indrindra ao amin’ny Testamenta Taloha ny faminanian’i Ezekiela, ka misy daty manokana 13 omena manerana ny boky. Ireo rehetra ireo dia isaina manomboka amin’ny taonan’ny fahababoan’i Jekonia (597 tal. J.K. no taona faha‑1), ka manome rafitra ara-potoana mazava mandrakotra 22 taona eo ho eo.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Jesosy dia telopolo taona fony Izy natao batisa, ary tamin’izany Izy no nanamafy ny fanekena tamin’ny maro nandritra ny herinandro iray.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

Ny antikristy dia fehezin’ny modelin’i Kristy ara-paminaniana; ary tahaka ny nananan’i Kristy taona telopolo niomanana handraisany ny asany amin’ny maha-Mpisoronabe any an-danitra Azy, dia ny fe-potoana ara-paminaniana telopolo taona fiomanana voatondro ho an’ny antikristy kosa dia nanomboka tamin’ny fanesorana ny “isan’andro” tamin’ny 508 ka hatramin’ny 538. Tamin’izay no nampaherezina ny fahefana papaly ho mpisoronabe sandoka; tahaka ny nanosorana an’i Kristy tamin-kery tamin’ny batisany, satria ny 1260 taona amin’ny haizin’ny fahefana papaly dia mifanandrify amin’ny 1260 andro tamin’ny fahazavana madio teo amin’i Kristy hatramin’ny batisany ka hatramin’ny hazo fijaliana, izay mifanaraka amin’ny ratra mahafaty nahazo ny fahefana papaly tamin’ny 1798.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Tsy misy amin’ireo vanim-potoana roa sosona teo aloha ireo, izay manomboka amin’ny fe-potoana telopolo taona, no mialoha ny dingana voalohany nataon’i Abrama tao amin’ny fizotran’ny fanekeny misy dingana telo. Koa izany no mahatonga an’i Abrama ho voalaza voalohany, na dia tsy maintsy ho toy izany aza izany, rehefa nohamafisin’ny fijoroana vavolombelona faharoan’i Paoly. Rehefa nanoratra ny teniny i Paoly, dia tonga faminaniana 430 taona ilay faminaniana 400 taona, ka ny 30 taona voalohany dia navahana tamin’ilay vanim-potoana farany.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Манам-пahaizana aho, mifototra amin’ny toetran’i Kristy, araka ny anehoana Azy ho Alfa sy Omega, fa ao amin’ny fizotran’ny fanekena mahakasika ny iray hetsy sy efatra alina sy efatra arivo, izay omega amin’ny faminaniana roa sosona nataon’i Abrama sy Paoly momba ny telopolo taona—arahin’ny efajato taona—dia tsy maintsy manana ny tandrify aminy ao amin’ny omega-n’ny tantaran’ny fanekena izany, dia ny tantaran’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Vanim-potoana iray telopolo taona, arahin’ny vanim-potoana hafa mbola miavaka, no tsy maintsy hotanterahina amin’ny fomba izay tsy mampihatra fotoana, nefa manatanteraka ny faminaniana fototra 430 taona natao tamin’i Abrama. Tsara raha vakinao indray io fanambarana teo aloha io, dia avy eo miverena eto amin’ity hevitra ity ka tohizo ny famakiana.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Jesosy sy Josefa sy Davida ary Ezekiela dia samy nandalo telopolo taona fiomanana ho amin’ny asa iray izay hanohitra ny vahoakan’Andriamanitra amin’ny andro farany. Ezekiela, mpaminany; Josefa, tandindon’i Kristy, Mpisorona; ary Davida, mpanjaka. Tandindona efatra ireo, nefa ny iray amin’ireo tandindona maneho ny Mpisoronabe any an-danitra dia manana solontena maha-olombelona sy maha-Andriamanitra. Ireo vavolombelona efatra ireo dia samy mifanaraka amin’ny telopolo taonan’i Abrama izay narahin’ny fe-potoana ara-paminaniana.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

Ny Antikristy dia telo-polo taona no niomanana, avy eo nomen-kery nandritra ny 1260 taona mandra-pahazoany ny fahafatesany voalohany tamin’ny 1798. Izy no tandindon’ny fahafatesana faharoa, satria ho faty indray izy rehefa mifarana ny fotoam-pahasoavana. Ny fahafatesana faharoa dia fahafatesana mandrakizay. Mpamonjy velona nitsangana tamin’ny maty no tompointsika, fa Kristy tsy maty ho amin’ny mandrakizay, tsy niaina ny fahafatesana faharoa Izy. Rehefa sitrana ny feriny mahafaty an’ny fahefam-papaly, ny Apokalypsy toko fahatelo ambin’ny folo dia manondro fa hanjaka indray izy mandritra ny 42 volana, izay maneho fe-potoana ara-paminaniana, tsy misy singa ara-potoana.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Rehefa hatsangana amin’ny lalàn’ny Alahady izy, dia ireo izay natsangana tamin’ny faran’ireo telo andro sy tapany ao amin’ny Apokalypsy iraika ambin’ny folo no tafika manohitra ny asany. Hery roa natsangana, izay samy faneva avokoa, ny iray an’ny Sabata andro fahafito ary ny iray an’ny masoandro, no tonga teboka iorenan’ny tontolo manontolo, raha manao ny safidy farany ho amin’ny fiainana na fahafatesana ny olombelona.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

Amin’ny lalànan’ny Alahady, ny antikristy, izay ilay bibidia koa, dia hisolo tena ny firaisana telo sosona misy ny dragona sy izy tenany (ilay bibidia) ary ny mpaminany sandoka. Ireo hery telo ireo dia hiray hanohitra ny fiangonan’Andriamanitra, dia ilay hatsangana ambonin’ny tendrombohitra rehetra. Ny fiangonan’Andriamanitra mandresy dia manana fanomanana telopolo taona, tsy telopolo taona ara-bakiteny, fa vanim-potoana ara-paminaniana efa voafaritra izay ampiarahina amin’ny telopolo, ary mbola manan-kery ihany amin’ny maha-faminaniana azy aorian’ilay didy tamin’ny 1844, izay manondro fa tsy manan-kery intsony ny fampiharana ny fotoam-paminaniana. Tsotra ny mahita fa ny telopolo taona dia maneho vanim-potoam-panomanana ho an’ny mpaminany sy ny mpisorona ary ny mpanjaka, izay, amin’ny maha-fiangonana mandresy azy, dia hisolo tena ny fanjakan’ny voninahitra. Ireo vavolombelona efatra ao amin’i Ezekiela, i Kristy, i Josefa ary i Davida, dia maneho ny fahefan’ny fanjakan’Andriamanitra ao anatin’ilay vanim-potoana iray ihany izay itarihan’ny papa sy ny firaisana telo sosona izao tontolo izao ho any Hara-magedona.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Ny fiangonana mpandresy dia hasandratra amin’ny lalàn’ny Alahady any Etazonia, ary araka ny fijoroan’ny Testamenta Taloha sy ny Testamenta Vaovao, ny vahoakan’ny fanekena, izay ny efatra arivo amby efapolo sy efatra alina sy iray hetsy, dia ho tonga fanjakan’ny mpisorona.

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 2:5.

Hianareo koa, tahaka ny vato velona, dia aorina ho trano ara-panahy, ho fisoronana masina, mba hanolotra fanatitra ara-panahy izay ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy. 1 Petera 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Ny mpisorona dia tokony ho telopolo taona rehefa manomboka manao fanompoana ao amin’ny tempoly, koa misy fe-potoana iray alohan’ny lalàn’ny Alahady izay anomanana fisoronana iray mba hanompo ho fanatitra ahetsiketsika santatra. Ireo mpisorona, izay ilay iray hetsy sy efatra amby efapolo arivo, dia aseho ho Levita ao anatin’ny dingam-panadiovana tanterahin’ny Iraky ny Fanekena. Misy vanim-potoana ara-paminaniana mitarika ho amin’ny lalàn’ny Alahady, izay anomanan’ny dingam-panadiovana fanompoam-pivavahana nohamasinina ho amin’ny vanim-potoanan’ny ranonorana farany. Tapitra amin’ny lalàn’ny Alahady ny fiomanana, koa ny fe-potoana telopolo dia maneho ny fiomanan’ireo mpisorona, ka mifanaraka amin’izany amin’ny taona takiana ho an’ny mpisorona. Kristy amin’ny maha-Mpisoronabe Azy dia nanomboka ny fanompoany tamin’ny faha-30 taonany, ary satria Josefa dia tandindon’i Kristy, dia nanomboka ny fanompoany koa izy tamin’ny faha-30 taonany. Ilay Kristy sandoka dia nanana 30 taona fiomanana, koa manana vavolombelona telo isika fa ny fe-potoana 30 taona dia maneho ny fiomanan’ny fisoronana iray.

“The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

“Ny raharaha lehibe izay efa manakaiky dia hanasaraka ireo izay tsy notendren’Andriamanitra, ary Izy dia hanana fanompoam-pivavahana madio, marina, nohamasinina, voaomana ho amin’ny ranonorana farany.” Selected Messages, boky faha-3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Ampianarin’i Rahavavy White mivantana fa isaky ny madio ny fiangonana dia miasa ny Fanahin’ny Faminaniana. Rehefa ny raharaha lehibe no manala ny tsimparifary, dia hisy fanompoam-pivavahana voamasina ahitana an’i Jesosy sy Josefa mpisorona, izay sady Andriamanitra no olombelona, Jesosy sy Ezekiela mpaminany, Jesosy sy Davida mpanjaka. Ireo izay voaomana mandritra ny vanim-potoana iray asehon’ny telopolo taona dia ho anisan’ny efatra arivo amby efapolo sy iray hetsy, ary aseho ho mpaminany sy mpisorona ary mpanjaka. Ireo olona telo ireo dia samy tandindon’ny asa ataon’i Kristy araka ny Baiboly amin’ny maha-mpaminany sy mpisorona ary mpanjaka Azy; koa ny isa telopolo dia mamela antsika hanatsoaka hevitra fa, ao amin’ireo sokajy telo ireo tsirairay avy, izay vokarin’ny tandindona ara-Baiboly, dia ireo izay voaomana nandritra ny telopolo taona, rehefa atambatra amin’i Kristy, no maneho ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona. Koa noho izany, ireo mpisorona izay voaomana mandritra ilay fe-potoana tandindon’ny telopolo taona dia aseho ho saina famantarana ny maha-Andriamanitra atambatra amin’ny maha-olombelona.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Ny volana 42 amin’ilay fandatsahan-dra farany ataon’ny fahefana papaly dia miseho raha mbola mandeha eo amin’ny olona Kristy mandritra ny volana 42 amin’ny alalan’ny tenan’ny mpianany. Volana 42 amin’ny fanandevozana sy fampahoriana, izay mifarana amin’ny fanafahana, araka ny asehon’ny faminaniana roa sosona nandritra ny 430 taona nomena an’i Abrama. Ny efa-jato taona an’i Abrama dia mifarana amin’ny fanafahana teo amin’ny Ranomasina Mena, izay fanoharana ara-Baiboly mahazatra ny amin’ny fiafaran’ny fotoam-pahasoavana, amin’ny faran’ny volana 42 ara-tandindona an’ny papa.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Ny roa amby efapolo volana dia maneho ny fotoam-pitsapana hatramin’ny lalàn’ny Alahady any Etazonia ka mandra-pifaranan’ny fahafahan’ny olombelona mibebaka. Kanefa ao anatin’ireo 42 volana ireo, manaraka fe-potoana fiomanana telopolo taona, dia manamafy ny fanekena ao amin’ny tenan’ny sisa i Kristy. Ilay mpisorona sandokan’ny antikristy dia tonga amin’ny farany tanteraka, eo amin’ilay toerana ihany izay nahafatesan’i Kristy tao amin’ny tsipiny, dia eo amin’ilay toerana ihany izay nahafatesan’i Farao, mpanjakan’i Egypta, tao amin’ny tsipiny. Tany an-Tendrombohitra Karmela no namonoana ireo mpaminanin’i Bala, ka izany no mampahafantatra ny fahafatesan’ilay mpaminany sandoka amin’ny lalàn’ny Alahady. Amin’ny lalàn’ny Alahady, dia misy mpaminany sandoka izay vonoina avy eo, ny dragona izay asehon’i Farao, ary ny bibidia izay asehon’ny fahefana papaly. Ireo rehetra ireo dia aseho amin’ny lalàn’ny Alahady ao anatin’ny fifanandrinana amin’ireo mpisorona sy mpanjaka ary mpaminanin’Andriamanitra. Diovina ny fiangonana mialoha indrindra ny lalàn’ny Alahady ary averina amin’ny laoniny ny fanomezam-pahasoavan’ny faminaniana—eo amin’ilay toerana indrindra izay ahafatesan’ilay mpaminany sandoka. Hatramin’izay dia ny amin’ny hafatra ara-paminaniana marina na sandoka no iadian’ny ady.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Ny fe-potoana ara-panoharana 30 taona dia maneho fe-potoana iray izay mialoha ny lalàna Alahady. Io fe-potoana io dia fe-potoana fiomanana ho an’ny mpisorona, fa i Kristy no ohatra ho azy ireo amin’ny zavatra rehetra, satria izy ireo no manaraka ny Zanak’ondry. Tao anatin’ny 30 taona voalohany amin’ny faminanian’i Abrama dia napetraka ny fanekena, ka izany no mampahafantatra fa na inona na inona asehon’ilay fe-potoana fiomanana ho an’ny mpisorona, dia izy no fe-potoana anavaozan’ny Tompo ny fanekeny amin’ny iray hetsy sy efatra alina arivo, araka ny tandindon’ny tantara alpha an’i Abrama. Izany fe-potoana izany dia fotoana fiomanana ho an’ny mpisorona izay manomboka manompo amin’ny lalàna Alahady, amin’ny faha-telo-polo taonany, rehefa hosorana amin’ny Fanahy Masina tahaka an’i Kristy tamin’ny batisany. Fahamarinana iray hafa azo tsoahina avy amin’ny tantara alpha an’i Abrama koa, dia izao: na inona na inona asehon’ilay fe-potoana mitarika ho amin’ny lalàna Alahady, dia tsy maintsy lehibe sy manan-danja tokoa izany, satria ny omega dia mahery kokoa mandrakariva noho ny alpha. Ny lalàna Alahady no omega asehon’ny 22 Oktobra 1844, ny hazo fijaliana, ny Paska tany Egypta, ary toy izany hatrany.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Ny lalàn’ny Alahady dia maneho ny fiafaran’ilay fe-potoana asehon’ilay vanim-potoana telopolo taona. Efa naneho mialoha izany saika ny tantara lehibe rehetra momba ny famonjena, ary izany koa no fiafaran’ny tantaran’ny fanekena amin’ny vahoaka voafidy izay nanomboka tamin’i Abrama. Manoloana izany lanjan’ny porofo ara-paminaniana izany momba ny fiafaran’ilay fe-potoana, sy ny tanjona lehibe sady manan-danja amin’ilay fe-potoana mihitsy, inona àry no ho teboka fiandohany?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Misy fe-potoana ara-paminaniana asehon’ny telopolo taona izay, araka ny vavolombelona maro, dia mifarana eo amin’ny lalàn’ny Alahady. Amin’izany fotoana izany dia misy fe-potoana manaraka izay aseho amin’ny sanda ara-pitoviana isan-karazany, ary ny tsirairay amin’ireo fe-potoana ireo dia mametraka fijoroana vavolombelon’ny tsipika iray amin’ny tantara ara-paminaniana izay manaraka ny lalàn’ny Alahady. Ny sasany amin’ireo fe-potoana ireo dia maneho ny tsipika anatiny amin’ny tantaran’ny fiangonana, ary ny sasany kosa ny tsipika ivelany amin’izao tontolo izao mizotra mankany Armagedona.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Tsara angamba raha mampahatsiahy ny tenantsika isika amin’izao fotoana izao fa lavintsika ny fampiharana izay faminaniana ara-potoana rehetra amin’ny andro farany ho toy ny manondro daty azo fantarina, mandra-panambaràna ny andro sy ny ora amin’ny faran’ny loza. Hampiasa ny Daniela toko faha-roa ambin’ny folo aho mba hanazavana ny hevitra lazaiko, dia ny tsy hampiharana intsony ny fotoana ara-paminaniana. Ao amin’io toko faha-roa ambin’ny folo io dia misy andininy telo izay manondro fotoana ara-paminaniana.

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

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

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

Ary hatramin’ny andro hanesorana ny fanatitra isan’andro sy hananganana ny fahavetavetana mahatafintohina, dia hisy arivo roa hetsy sy sivifolo andro. Daniela 12:11.

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

Sambatra izay miandry ka mahatratra ny andro arivo amby telon-jato sy dimy amby telo-polo. Daniela 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

Ny Millerita dia nanana ny fahatakarana marina momba ireo andininy telo ireo. Ireo faminaniana telo ireo dia anisan’ireo fahamarinana izay maneho ny fanorenana. Kanefa ny fahatakaran’ny Millerita momba ireo andininy ireo dia niorina tamin’ny fampiharana ny foto-kevitry ny andro iray ho taona iray. Satria “tsy hisy fotoana intsony”, dia tsy maintsy manana fampiharana hafa ireo andininy ireo, fa ny faminaniana rehetra dia miresaka ny fe-potoanan’ny ranonorana farany. Tsy maintsy manana fahatakarana momba ny ranonorana farany ireo andininy ireo, izay tsy mampiasa fotoana hananganana hafatra, ary tsy mifanohitra amin’ny fahatakaran’ny Millerita momba ireo andininy ireo. Ny fomba fijery marina nananan’ny Millerita momba ilay andininy afovoany amin’ireo andininy telo, (andininy faha-iraika ambin’ny folo), dia hoe maneho vanim-potoana roa sosona izany, izay manomboka amin’ny fe-potoana telopolo taona, arahin’ny 1260 taona. Ny andininy faha-iraika ambin’ny folo dia manondro ilay fe-potoana telopolo taona izay mialoha ny lalàn’ny Alahady, araka ny asehon’ny fananganana ny fahavetavetana mahamongana.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Daniela toko faha-roa ambin’ny folo no toko ao amin’ny Tenin’Andriamanitra izay mametraka eo anoloantsika ny fizotry ny fanadiovana ny vahoakan’Andriamanitra, izay mitranga amin’ny andro farany, amin’ny fotoanan’ny farany, rehefa vahana ny tombo-kase amin’ny faminaniana iray avy ao amin’ny bokin’i Daniela. Ao amin’ny andininy fahiraika ambin’ny folo no ahitantsika faminaniana iray izay noheverin’ireo mpisava lalana araka ny tokony ho izy ho fe-potoana telo-polo taona izay mitondra mankamin’ny fe-potoana 1260 taona. Ao amin’ny toko faha-roa ambin’ny folo, ireo faminaniana telo ao amin’ny andininy faha-fito sy faha-raika ambin’ny folo ary faha-roa ambin’ny folo dia samy voaisy tombo-kase avokoa mandra-pahatongan’ny fotoanan’ny farany. Amin’ny fotoanan’ny farany dia tsy maintsy vahana ireo faminaniana telo ireo, fa ny Tenin’Andriamanitra tsy mba diso mihitsy. Ao amin’io toko io indrindra no anehoana amin’ny fomba mazava indrindra ao amin’ny Baiboly ny fifaranan’ny fotoam-pahasoavan’ny olombelona; koa ny toko faha-roa ambin’ny folo dia azo antoka tokoa, ary amin’ny fomba manokana kokoa aza, fa manondro ny faran’ny Adventisma noho ny fiandohan’ny Adventisma.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Ny faminaniana telo ao amin’ny Daniela toko faharoa ambin’ny folo dia voaisy tombo-kase tao anatin’ilay andalan-tenin’ny Soratra Masina mihitsy izay ahitana ny famaritana fototra ara-paminaniana momba ny famehezana sy ny fanokafana ny tombo-kase. Ireo faminaniana telo ireo dia voavaha tombo-kase ao amin’ny tantaran’ny iray hetsy sy efatra amby efatra alina, fa ny Alfa sy Omega dia mandrakariva mampiseho ny faran-javatra iray miaraka amin’ny fiandohan-javatra iray. Izay voavaha tombo-kase ao amin’ireo fe-potoana ara-paminaniana telo ao amin’ny toko faharoa ambin’ny folo dia maneho ny fanokafana farany ny Teny ara-paminanian’Andriamanitra. Izany fanokafana izany dia aseho ao amin’ny Apokalypsy toko voalohany, rehefa voavaha tombo-kase ny Fanambaran’i Jesosy Kristy, fotoana fohy mialoha ny hifaranan’ny androm-pahasoavana. Ny andininy fahiraika ambin’ny folo ao amin’ny Daniela toko faharoa ambin’ny folo no mifanandrify amin’ny fanehoana voalohany nataon’i Abrama sy Paoly momba ny faminaniana roa sosona izay nanomboka tamin’ny fe-potoana naharitra telopolo taona.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Ny faminaniana telo ao amin’ny Daniela toko faharoa ambin’ny folo dia fe-potoana an’ohatra izay voavaha amin’ny fotoana farany amin’ny farany, ary ny famahana azy dia mitarika ho amin’ny fanadiovana farany ny olon’Andriamanitra. Ny voalohany amin’ireo faminaniana telo ireo dia nomen’i Kristy tenany mihitsy; ary raha manambara izany faminaniana izany Izy, dia mijoro eo ambonin’ny rano Izy, mitafy rongony fotsy madinika, ka manondro ny faran’ny fe-potoana ara-paminaniana iray aseho ho 1260 taona, ary mamaritra ny fiafaran’izany fe-potoana izany ho fiafaran’ny fanaparitahana ny herin’ny olon’Andriamanitra. Ny olon’Andriamanitra amin’ny andro farany dia ireo iray hetsy sy efatra alina sy efatra arivo, ary efa niparitaka izy ireo.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Tsy i Kristy ihany no mitsangana eo ambonin’ny rano mamaly fanontaniana, fa ny fanontaniana koa dia manomboka amin’ny teny hoe: “Mandra-pahoviana?” Ny hoe “Mandra-pahoviana?” dia tandindona ara-paminaniana izay anontaniana an’i Jesosy koa, rehefa ao amin’ny andininy faha-telo ambin’ny folo ao amin’ny Daniela toko faha-valo no anontaniana hoe: “Mandra-pahoviana?”

And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Ary nisy iray nilaza tamin’ilay lehilahy nitafy lamba rongony, izay teo ambonin’ny ranon’ny ony hoe: Mandra-pahoviana no hahatongavana amin’ny faran’ireo zava-mahagaga ireo?

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.

Ary reko ilay lehilahy mitafy rongony fotsy, izay teo ambonin’ny ranon’ny ony; ary raha nanandratra ny tanany ankavanana sy ny tanany ankavia ho any an-danitra izy, dia nianiana tamin’Izay velona mandrakizay fa ho amin’ny andro iray sy andro roa ary tapany izany; ary rehefa vitany ny hanaparitaka ny herin’ny vahoaka masina, dia ho tanteraka ireo zavatra rehetra ireo. Daniela 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Ny fanontaniana natolotra tamin’i Jesosy, izay aseho ho ilay lehilahy mitafy lamba rongony fotsy madinika ao amin’ny fahitan’ny ony Hiddekel, dia hoe: “Mandra-pahoviana no ho tonga amin’ny faran’ireo zava-mahagaga ireo?”; ary ao amin’ny fahitan’ny ony Ulai, Jesosy, izay aseho ho Palmoni (ilay masina anankiray), dia anontaniana hoe: “Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fandikan-dalàna mahatonga fandravana, ka hanolorana samy ny fitoerana masina sy ny antokon’olona hohitsakitsahina ambanin’ny tongotra?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Milaza i White dia milaza fa ireo fahitana nomena an’i Daniela teo amoron’ireo renirano lehibe tao Sinara dia eo am-panatanterahana ankehitriny, ary mifandray amin’ireo fahitana roa momba ny renirano, i Jesosy dia anontaniana ilay “fanontaniana” ara-paminaniana, izay mandrakariva mamoaka ny lalàn’ny Alahady ho “valiny.” Kanefa ireo valiny roa ireo dia samy aseho ao anatin’ny tontolon’ny fotoana ara-paminaniana, izay nifarana tamin’ny 1844. Namaritra tsara ny valin’ny fanontaniana ao amin’ny toko faha-valo sy ny fahitana teo amin’ny renirano Olay ny pionie, ary azony fa ny 1798 no fotoana nifaranan’ny fanaparitahana ny herin’ny vahoakan’Andriamanitra. Fa rehefa afaka ny 1844, rehefa nifarana ny “fampiharana ny fotoana” amin’ny Teny ara-paminanian’Andriamanitra, ny fanontaniana ara-paminaniana hoe: “Mandra-pahoviana?” dia mamerina milaza ny fahatakarana nananan’ny pionie ho “hatramin’ny 2300 andro, dia hodiovina ny fitoerana masina amin’ny lalàn’ny Alahady izay ho avy tsy ho ela,” ary ny “mahagaga” “rehetra” ao amin’ny fahitana farany an’i Daniela dia ho tanteraka, rehefa mifarana ny fanaparitahana ny vahoaka masina mandritra ny telo taona sy tapany ara-tandindona.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Ny fahitan’ny reniranon’i Hiddekel ao amin’ireo toko telo farany ao amin’ny Daniela sy ny fahitan’ny reniranon’i Ulai ao amin’ny toko fahafito ka hatramin’ny fahasivy dia ambaran’i Rahavavy White ho “ireo renirano lehibe ao Shinara.” Ny mpahay tantara sy ny manampahaizana rehetra momba ny Baiboly dia samy manaiky fa renirano roa ihany no misy, ary samy renirano lehibe izy roa ireo, izay mifandray amin’i Shinara. Ireo renirano roa ireo dia ny Tigra (Hiddekel) sy ny Eofrata. Ny reniranon’i Ulai dia tsy ilay Eofrata ao Shinara; lakandrano kely nataon-tanana any Persia izy, fa tsy any Shinara. Ny reniranon’i Ulai ao amin’ilay fahitana izay ahitana ny fototra sy andry afovoan’ny Advantisma dia tsy any Shinara no misy azy, kanefa ilay mpaminanivavy dia milaza an’i Ulai ho Eofrata, iray amin’ireo renirano lehibe ao Shinara.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Ny fahitana tao Hiddekel dia maneho ny tantara ivelany mikasika ny dragona sy ny bibidia ary ny mpaminany sandoka izay mitondra izao tontolo izao ho any Armagedona, ary ny fahitana tao Ulai kosa dia maneho ny asan’i Kristy amin’ny fampiraisana ny Maha-Andriamanitra Azy amin’ny maha-olombelona ny olona. Ara-paminaniana, ny fitaomam-panahy dia mampiasa ny renirano Ulai ho vavolombelona faharoa miaraka amin’ny Reniranon’i Eofrata mba hamantarana ny asa tanterahin’i Kristy amin’ny fampiraisana ny Maha-Andriamanitra Azy amin’ny maha-olombelona.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Ny Ony Eofrata sy Tigrisy dia samy niainga tao Edena ary mandalo manerana ny halavan’ny tantaran’ny fanekena. Rehefa mikoriana mankamin’ny andry afovoan’ny Advantisma izy ireo amin’ny 22 Oktobra 1844, ny Eofrata dia ampiarahina amin’ilay lakandrano Ulai nataon’olombelona mba haneho ny fitambaran’ny Maha-Andriamanitra sy ny maha-olombelona, izay tanterahina amin’ny alalan’ny fampiasana ny finoana ao amin’ireo aseho ho ny iray hetsy sy efatra arivo amby efatra alina. Ny Ulai dia maneho fitsapana mikasika ny fahefan’ny Teny faminanian’Andriamanitra, satria mametraka ny fahefan’i Ellen White, izay mamantatra ny ony persiana Ulai ho iray amin’ireo ony lehibe tao Shinara, ho mifanohitra amin’ireo manam-pahaizana eran-tany.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Ny tandindon’ny reniranon’i Ulai dia maneho fitsapana mikasika ny tenin’olombelona sa ny Tenin’Andriamanitra. Marina va ny olona, sa marina ny teny nasehon’i Rahavavy White? Moa va ny reniranon’i Ulai dia maneho renirano tokana any Persia, sa maneho renirano ara-paminaniana izay ahitana ny ranon’i Edena mifangaro amin’ny ranon’olombelona?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Mety hisy safidy maro manoloana ity olana sarotra natsangako ity, nefa haneho hevitra vitsivitsy aho mba hahitanao ny tiana hambara. Marina va ireo mpahay tantara sy teolojiana araka izao tontolo izao, ka diso i Rahavavy White? Tsy misy mandà fa ny “renirano lehibe ao Sinara” dia ny Tigra sy ny Eofrata. Koa rehefa ilazan’i Rahavavy White ho renirano lehibe ao Sinara ny renirano Olay any Persia, moa ve izy mpaminany sandoka? Sa mpaminany marina izy, nefa nanao fahadisoana? Fahadisoana firy no azon’ny mpaminany marina atao vao mihoatra ny fetra ka tonga mpaminany sandoka izy? Sa diso ireo mpahay tantara? Sa marina tokoa izy? Sa samy marina ireo mpahay tantara sy Rahavavy White? Natsangako io olana sarotra io mba hampiasana ny fanazavana azy ho teboka fanampiny momba ilay lehilahy mitafy rongony fotsy madinika, izay mitsangana eo ambonin’ny renirano, ka anontaniana hoe: “Mandra-pahoviana?” ao amin’ny fahitana momba ny reniranon’i Hidekela sy Olay.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

Ao amin’ny toko fahavalo ao amin’ny Daniela, dia ao Sosana, any Persia, i Daniela, ary i Sosana dia eo amoron’ny ony Olay, izay, noho ny sehatry ny fambolena, dia ahitana ny ony voajanahary sy andiana lakandrano nataon’olombelona koa. Rehefa mikoriana midina eo amin’ny zato sy dimampolo kilaometatra eo ho eo i Olay, dia mifandray amin’ny fihaonan’ny ony Tigra sy Eofrata izy. Ny Tigra sy Eofrata, izay niainga tany Edena, dia mivondrona amin’ny farany, ary rehefa mitambatra izy ireo, dia mifandray eo amin’io teboka io ihany koa ny ony Olay avy any Persia. Rehefa mihaona amin’ny rafitra honahona an’ny Tigra eo amin’ny fihaonan’ny Tigra sy Eofrata ny ony Olay, dia tonga ampahany amin’ny rano mandrafitra ny renirano lehiben’i Sinara i Olay. Marina ny filazan’ny mpahay tantara, ary toy izany koa i Rahavavy White.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Rehefa milaza ny fahitan’i Sister White momba an’i Ulai ao amin’ny toko fahavalo, dia renirano iray fantatra noho ny rafitra lakandrano nataon’olombelona mampifandray ny ony Tigra sy Eofrata no tondroiny, izay maneho vanim-potoana roa samy 2520 taona, ka nifarana tamin’ny 1798 sy 1844.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Anarana tranainy iantsoana ny Tigra ny hoe Hidekela, ary raha ampitahaina amin’i Eofrata, ireo renirano roa ireo dia efa voafaritra manokana ara-paminaniana ho mifandray amin’i Asyria sy Babylona, izay fantatra koa ho toy ny liona roa izay natao hanafay ny ondrin’Andriamanitra. Ireo hery roa mpandrava ireo dia tandindon’ireo hery roa mpandrava dia Roma jentilisa sy Roma papaly, izay tandindon’ny lehilahy sy vehivavy, na fiangonana sy fanjakana. Roma jentilisa no lehilahy misolo tena ny fitondram-panjakana, ary Roma papaly no vehivavy maloto amin’ny fitondram-piangonana. Asyria no lehilahy ary Babylona no vehivavy amin’ny fifandraisany ara-paminaniana, ka izany no amaritana ny Tigra ho lehilahy ary i Eofrata ho vehivavy.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Ny Reniranon’i Tigra dia ny reniranon’ny fitondram-panjakana izay nahatratra hatramin’ny 1798, ary ny Eofrata, reniranon’ny fitondram-piangonana, dia nahatratra hatramin’ny 1844. Tsy maintsy nahatratra ny 1844 ny Eofrata, satria ny hafatry ny 1844 dia momba an’i Babylona, (ny Eofrata) izay lavo indray tamin’ny 1844. Raha namokatra riandrano ny Eofrata tamin’ny 1844, dia ny reniranon’i Olay, izay koa efa niara-niditra tamin’ny fihaonan-drano ho tandindon’ny asan’olombelona, dia nifangaro tamin’ny ranon’ilay renirano hafa. Ny reniranon’ny fitondram-panjakana dia nosakanana tamin’ny 1798, rehefa nesorina tamin’ny fahefana papaly ny fahefana sivily. Tamin’io taona io ihany no nanomboka nanjaka i Etazonia amin’ny maha-biby avy amin’ny tany sy fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy. Ny Reniranon’i Tigra dia nosakanana tamin’ny 1798, indrindra teo amin’ilay toerana izay haneren’ny fanjakana amin’ny farany izao tontolo izao manontolo handrava ny tohodrano, izay ankehitriny mbola mitàna ny safo-dranon’ny fanenjehana papaly saika handrakotra izao tontolo izao toy ny safo-drano mahery vaika. Izany manda izany, na tohodrano izany, dia ny mandan’ny fisarahan’ny fiangonana sy ny fanjakana.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

Tamin’ny 1844, na ny Eofrata na ny Olay dia samy manondro ny hafatry ny 1844 ho fahalavoan’i Babylona, ary koa ho ilay asa indrindra izay natombok’i Kristy tamin’ny 1844, rehefa Izy, amin’ny maha-Iraky ny Fanekena Azy, no nanadio ny ranon’i Babylona sy ny asan’olombelona hiala tamin’ny vahoaka iray izay hiditra ao amin’ny fitoerany masina—vahoaka iray izay nila hodiovina alohan’ny hidirany ao amin’ny Efitra Indrindra Masina. Ny fanadiovana farany an’izany vahoaka izany dia notanterahina tamin’ilay ranonorana izay nilatsaka teo ambanin’ny hafatry ny Antso Mamatonalina, ary ireo ranon’orana avy amin’ny hafatry ny Antso Mamatonalina ireo dia voadion-tsitroka avy tamin’ny ranon’i Tigra, araka ny namaritan’ny Millerita an’i Roma papa sy ny taona 1798, ary araka ny namaritany ny fahalavoan’i Babylona sy ny nanadiovana azy ireo mialoha ny varavarana nikatona tamin’ny alalan’ny hafatra, na azonao ambara hoe—nodiozin’ny ranonorana izay avy tamin’ny rano voadion-tsitroka avy amin’ny onin’i Olay sy Tigra ary Eofrata, raha nanolotra ny hafatr’i Daniela 8:14 izy ireo, ary nanatanteraka ny hafatry ny Antso Mamatonalina mialoha ny fisokafan’ny Andro Fanavotana tandindon-javatra.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Rehefa nitsangana teo ambonin’ny ranon’i Hiddekel i Kristy ao amin’ny andininy fahafito amin’ny toko faharoa ambin’ny folo ao amin’ny Daniela, dia nitsangana teo ambonin’ny ranon’i Tigra Izy, dia ny ranon’ny fitondram-panjakana ao amin’ilay fahitana izay manoritra ny fihetsiketsehana farany ataon’ny fitondram-panjakana olombelona izay mitondra ho amin’ny fifaranan’ny fotoam-pahasoavana. Mitsangana eo Izy mamaly ilay fanontaniana ao amin’ny andininy teo aloha, tahaka ny ao amin’ny fahitan’ny ony Ulai, izay ilay lehilahy mitafy lamba rongony fotsy madinika, ka ao dia Palmoni, Ilay Mpametraka Isa Mahagaga, no manome valiny ho an’ny fanontaniana ao amin’ny andininy teo aloha. Amin’ireo toe-javatra roa ireo, ny resaka dia resaka any an-danitra eo amin’ny anjely sy Kristy, ary amin’ireo toe-javatra roa ireo, ny fanontaniana dia hoe: “Hafiriana?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Ny valiny dia hatramin’ny 2300 andro; ao amin’ny toko fahavalo sy ny toko faha-roa ambin’ny folo dia hoe: “fotoana iray, fotoana roa, ary antsasaky ny fotoana.” Ny valiny dia takarina ho 2300 taona sy 1260 taona, nefa tamin’ny 1844 dia nametraka fandraràna Andriamanitra ny amin’ny fampiharana ny fotoana ao anatin’ny hafatra ara-paminaniana, fa tsy misy fotoana intsony. Inona no valin’i Palmoni, Ilay Lehilahy mitafy rongony fotsy madinika, ho an’ny taranany farany? Ny fanontaniana hoe: “Mandra-pahoviana?” dia efa naseho tamin’ny vavolombelona maro mba hamantarana ny lalàn’ny Alahady ho valin’izany fanontaniana izany; koa voadio amin’ny lalàn’ny Alahady va ny fitoerana masina, ary tapitra amin’ny lalàn’ny Alahady va “ireo fahagagana rehetra ireo”? Inona avy ireo “fahagagana” izay tapitra amin’ny lalàn’ny Alahady, ary oviana no nanombohan’ireo “fahagagana” ireo?

Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Ary izaho Daniela nijery, ka, indro, nisy roa lahy hafa koa nitsangana, ny anankiray teo amoron’ity ilany ony, ary ny anankiray teo amoron’itsy ilany ony. Ary hoy ny anankiray tamin’ilay lehilahy nitafy rongony fotsy madinika, izay teo ambonin’ny ranon’ny ony: Mandra-pahoviana no hahatongavan’ny faran’ireo zava-mahagaga ireo?

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.

Ary reko ilay lehilahy niakanjo rongony madinika, izay teo ambonin’ny ranon’ny ony; ary rehefa nanandratra ny tanany ankavanana sy ny tanany ankavia ho any an-danitra izy ka nianiana tamin’Ilay velona mandrakizay, fa ho amin’ny andro iray sy andro roa ary tapany izany; ary rehefa vitany ny manaparitaka ny herin’ny vahoaka masina, dia ho tanteraka ireo zavatra rehetra ireo. Daniela 12:5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Ny fanontaniana ara-tandindona hoe: “Mandra-pahoviana?” dia manamarika ny lalàn’ny Alahady, ary tsy hoe rahoviana ny lalàn’ny Alahady no nanontanian’ilay anjely, fa rahoviana no hifaranan’ny fahagagana. Mifarana amin’ny lalàn’ny Alahady ireo “fahagagana”; koa inona avy ireo fahagagana izay mitondra mankany amin’ny lalàn’ny Alahady? Na, raha hambara mazava kokoa, inona ireo “fahagagana” aseho ao amin’ny fahitana nomena teo amoron’i Hiddekel, araka izay aseho ao amin’ny toko faha-folo ka hatramin’ny faha-roa ambin’ny folo? Raha azontsika faritana izay atao hoe “fahagagana”, dia mety ho hitantsika koa ny fotoana anombohan’ireo “fahagagana”. Ao amin’ny Daniela 10, Gabriela dia manondro mazava tsara izay tanjony tamin’ny fifandraisany tamin’i Daniela nandritra ny fahitana.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Ankehitriny dia tonga aho hampahafantatra anao izay hanjo ny firenenao amin’ny andro farany; fa mbola ho amin’ny andro maro any aoriana ny fahitana. Daniela 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Gabriela dia tonga mba hampahafantatra ny vahoakan’Andriamanitra izay hanjo azy amin’ny andro farany. Ny fiheverana fa ny faminaniana ao amin’ny Daniela roa ambin’ny folo dia nohazavain’ny Millerita araka ny tokony ho izy, nefa ampiasaina izany fanekena izany handavana ny fampiharana io toko io amin’ny andro farany—dia fanimbana ny tanjona nambaran’i Gabriela. Raha vantany vao manomboka ny fitantarana ara-paminaniana ao amin’ny andininy voalohany amin’ny toko fahairaika ambin’ny folo i Gabriela ka mitohy hatramin’ny andininy fahatelo amin’ny toko faha-roa ambin’ny folo, ny tantara aseho ao dia ny antsipiriany ara-paminaniana ivelany momba ny fomba itarihan’ny dragona sy ny bibidia ary ny mpaminany sandoka izao tontolo izao ho any Armagedona. Misy andalan-teny ao anatin’ilay toko izay milazalaza ny fanenjehana ny vahoakan’Andriamanitra, kanefa ny tantaran’ny toko fahairaika ambin’ny folo dia fanambarana ivelany indrindra. Midika izany fa ny toko faha-folo sy ny toko faha-roa ambin’ny folo dia misolo alpha sy omega ao anatin’ny fahitana farany nomena an’i Daniela, satria tsy tahaka ny toko fahairaika ambin’ny folo, izy roa tonta dia samy milazalaza hafatra anaty izay manondro ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Ny toko afovoany dia ny fikomian’ny olombelona araka ny asehon’ny mpanjakan’ny avaratra, dia ny papa ao Roma, ary ny alpha, dia ny toko faha-folo, miaraka amin’ny omega, dia ny toko faha-roa ambin’ny folo, no manondro ny fanandramana anaty iainan’ilay iray hetsy sy efatra alina sy efatra arivo amin’ny andro farany. Ireo toko telo ireo dia samy mitarika ho amin’ny fikatonan’ny androm-pahasoavana; ny toko alpha dia manomboka amin’ny fahatahorana an’Andriamanitra izay mampisaraka sokajin’olona mpivavaka roa, ary amin’ny faran’ilay toko dia omena fitomboan-kery indroa i Daniela, ka izany no manondro ny hafatry ny anjely voalohany sy faharoa. Ny toko faha-roa ambin’ny folo no toko omega ary manondro ny hafatry ny fitsarana an’ny anjely fahatelo.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Ny toko faha-iraika ambin’ny folo dia maneho amin’ny an-tsipiriany ny fikomian’ny olombelona hatramin’ny fandravana an’i Jerosalema ka hatramin’ny fifaranan’ny fotoam-pahasoavana, izay, araka ny voalazan-dRahavavy White, dia tandindon’ny fifaranan’ny fotoam-pahasoavana amin’ny faran’izao tontolo izao. Manomboka amin’ny fandravana an’i Jerosalema ny Daniela 11, satria Daniela dia anisan’ireo nentina ho babo tany Babylona tamin’ilay fandravana intelo an’i Jerosalema izay naneho mialoha ny fandravana an’io tanàna io ihany tamin’ny taona 70 A.D., ary avy eo indray amin’ny andro farany araka izay asehon’izao tontolo izao.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Fandravana ara-bakiteny roa an’i Jerosalema izay nitranga tamin’io andro iray amin’ny taona io ihany, nefa nisaraka dimy amby enim-polo amby enin-jato taona. Ireo fandravana roa ireo dia namely ilay tanàna izay tokony ho nisy ny Fiara. Nananana ireo toetra faminaniana mitovy amin’izany i Silo ary maneho ny fandravana voalohany ny tanàna iray izay nisy ny fanatrehan’Andriamanitra, na izay tokony ho nisy azy. Rehefa ampiasain-dRahavavy White ho tandindon’ny fandravana amin’ny andro farany ny fandravana an’i Jerosalema, dia manazava ny toritenin’i Kristy momba ny fandravana an’i Jerosalema izy.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Silo, ny fandravana an’i Jerosalema teo ambanin’i Nebokadnezara sy Titosy, dia vavolombelona telo momba ny andro farany, araka ny asehon’ny fandravana ny tanànan’Andriamanitra. Silo no hafatry ny anjely voalohany izay mampianatra hatahotra an’Andriamanitra, zavatra tsy nataon’i Ely, sy hanome voninahitra Azy, zavatra tsy nataon’i Ely, fa tonga ny ora fitsarany. Ny hafatry ny anjely faharoa no ahitantsika fampitomboana ho indroa, araka ny asehon’i Nebokadnezara sy Titosy. Ny fandravana fahatelo an’i Jerosalema, amin’ny andro farany, dia amin’ny famaranan’ny fotoam-pahasoavana, izay fiafaran’ny fitsarana.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Ny toko fahiraika ambin’ny folo dia ny tantara ivelany momba ny hafatry ny anjely telo. Izy dia voatsindry eo anelanelan’ny fahitana momba ny fisarahana ao amin’ny toko fahafolo sy ireo fikasihana telo manome hery izay mitranga amin’ny andro faharoa amby roapolo amin’ny fahitan’i Daniela. Midika izany fa ny toko faharoa ambin’ny folo dia hikasika koa ny tantara anatiny momba izay manjo ny olon’Andriamanitra amin’ny andro farany. Midika koa izany fa ny fahazavana ao anatin’ny toko faharoa ambin’ny folo dia mamirapiratra avo roa amby roapolo heny noho ny fahazavana ao amin’ny toko fahafolo.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

Tamin’ny fahitana teo amin’ny Ulai dia nanontaniana an’i Kristy koa hoe: “Mandra-pahoviana?” Ireo andininy roa ambin’ny folo mialoha ny fanontaniana ao amin’ny andininy faha-telo ambin’ny folo dia nampahafantatra ny tantara ara-paminaniana ivelany, izay maneho tsipiriany manan-danja momba ireo fahefana ao amin’ny faminanian’ny Baiboly. Ireo andininy roa ambin’ny folo ireo dia famerimberenana sy fanitarana fotsiny ny tantara aseho ao amin’ny toko faha-fito. Ny tantara ara-paminaniana aseho ao amin’ireo andininy ireo dia averina sy aelabelarina ao amin’ny toko faha-iraika ambin’ny folo, manomboka amin’ny andron’ny Mediana sy ny Persiana. Ny tapany farany amin’ny toko faha-valo sy ny toko faha-sivy manontolo dia fanehoana ny vahoakan’Andriamanitra amin’ny andro farany amin’ny alalan’i Daniela mpaminany. Ny fahitana momba ny tantara ara-paminaniana hita ao amin’ny fahitan’ny reniranon’i Ulai ao anatin’ireo toko telo ireo, miaraka amin’ny fanehoana ny vahoakan’Andriamanitra ao amin’ireo toko ireo amin’ny alalan’ny fifandraisan’i Daniela amin’i Gabriela, no alfa ka hatramin’ny omega an’ireo toko faha-folo ka hatramin’ny faha-roa ambin’ny folo.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Satria ny Hiddekel no ômega ary ny Ulai no alfa, ny hery asehon’ny fahazavana izay vahana tombo-kase ao amin’ny toko faha-roa ambin’ny folo, rehefa tonga ny fotoanan’ny farany, dia mamirapiratra avo roa amby roapolo heny mihoatra noho ilay fahitana izay andry afovoany sy fototry ny Advantisma. Koa amin’izany; ny fahazavan’ny fahitana farany ao amin’i Daniela dia fantatra mivantana ho fahazavana mifandray amin’ny olon’Andriamanitra amin’ny andro farany. Rehefa manontany ilay lehilahy mitafy rongony fotsy ny anjely hoe: “Mandra-pahoviana?” ny amin’ny faran’ireo zava-mahagaga ireo, ireo zava-mahagaga dia ireo izay hamirapiratra tahaka ny kintana mandrakizay doria, araka ny anakoakoan’ny tantaran’ny faneken’i Abrama ny didy nomena an’i Abrama mba hijery ny kintana. Ny zava-mahagaga ao amin’i Daniela roa ambin’ny folo dia ny fanovàna ny olombelona ho amin’ny fanevan’ny iray hetsy sy efatra alina sy efatra arivo.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

Tamin’ny teboka iray teo aloha dia namaritra isika fa ny andininy faha-iraika ambin’ny folo ao amin’ny Daniela roa ambin’ny folo dia manondro fe-potoana ara-paminaniana izay ahitana vanim-potoana roa, ka ny voalohany amin’ireo dia telopolo taona. Mba hametrahana ny fanamafisana sahaza eo amin’ny andininy faha-iraika ambin’ny folo, dia nankany amin’ny andininy faha-fito aho; mba hampisehoana ny fandraisan’i Kristy anjara mivantana amin’ireo zava-mahagaga izay tanterahiny eo amin’ny olony amin’ny andro farany.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

Sa pagbalik sa bersikulo onse, nais kong ipaalaala sa inyo na ang kabanata dose ay tuwirang tinawag ni Gabriel na ang “mga huling araw.” Sa mga araw ng isang daan at apatnapu’t apat na libo, sa mga araw na sila’y tinatakan at pumapasok sa tipan sa Diyos; ayon sa aklat ni Daniel, magkakaroon ng isang mensaheng nabuksan na lalago hanggang sa maging isang malakas na sigaw. Ang mensaheng iyon ay inihahayag sa kabanata dose sa pamamagitan ng tatlong magkakaibang panahong propetiko, na naipaliwanag na ng mga Millerita, at pagkaraan ay pinagtibay ng Espiritu ng Hula. Ang tatlong panahong iyon ay hindi kumakatawan sa panahon, sapagkat ang mismong anghel ding iyon na itinaas ang kapuwa kamay sa langit sa kabanata dose, ay nagtaas ng isang kamay sa langit sa Apocalipsis diez, at sumumpang hindi na magkakaroon pa ng panahon. Ang kapahayagang iyon noong 1844 ay nangangahulugang ang tatlong panahong propetiko sa Daniel dose ay mga sagisag na panahon na hindi nilalayong kumatawan sa panahon.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Koa rehefa vanim-potoana ara-paminaniana an’ohatra afovoany ao amin’ny Daniela toko faha-roa ambin’ny folo no vanim-potoana roa sosona izay manomboka amin’ny telopolo taona eo amin’ilay toko mihitsy izay i Mikaela no mitsangana, dia fantatrareo fa ilay vanim-potoana roa sosona manomboka amin’ny telopolo taona no fahatanterahana lavorary ny faminaniana alfa an’i Abrama. Ny omega-n’ny faminaniana momba ny fotoana, izay manomboka ny tantaran’ny fanekena amin’ny lafiny vahoaka voafidy, dia tonga amin’ny fahatanterahany lavorary ao amin’io toko io ihany, izay tampon’ny fijoroana vavolombelon’i Daniela momba izay hanjo ny vahoakan’Andriamanitra amin’ny andro farany.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

Amin’ny fotoan’ny farany dia esorina ny tombo-kasen’ny bokin’i Daniela, ary ny fahazavana aterany no manisy tombo-kase ny olon’Andriamanitra. Amin’ny fotoan’ny farany dia esorina ny tombo-kasen’ny bokin’i Daniela, ary ny fahazavana aterany dia asehon’ny fe-potoana ara-paminaniana telo ao anatin’ny toko faran’i Daniela. Io toko io no omega amin’ireo toko telo mandrafitra ny fahitana Hiddekel, ary ny fahitana Hiddekel no omega amin’ireo toko telo izay maneho ny alpha amin’ny fahitana momba ireo ony ao amin’i Daniela. Ireo ony izay niainga tany Edena dia tonga hatramin’i Daniela tamin’ny farany, ary avy eo ny Teny ara-paminanian’Andriamanitra no nitondra azy ireo ho amin’ny hetsika Millerita an’ny anjely voalohany sy faharoa, dia ny hetsika alpha amin’ireo hetsika roa an’ny anjely telo. Ny 1290 taona ao amin’ny andininy faha-iraika ambin’ny folo no omega amin’ny faminaniana 430 taona an’i Abrama sy Paoly.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Alohan’ny hanohizantsika ny amin’ny Daniela 12 sy ny fifandraisany amin’ny faminanian’i Abrama, dia tsara ny mahatsiaro hoe iza i Paoly. I Paoly dia tsy ny apostoly ho an’ny jentilisa ihany, fa, toy izany koa amin’ny maha-zava-dehibe azy, dia nanolotra ny hafany tamin’ny alalan’ny Teny faminanian’Andriamanitra. Ary mbola manan-danja kokoa noho izany aza, i Paoly dia mpaminany ara-pitantanam-potoana. Ny mpaminany ara-pitantanam-potoana dia mpaminany atsangan’Andriamanitra hitarika ny olony hiala amin’ny fitantanam-potoana iray ho amin’ny iray hafa, tahaka an’i Mosesy, avy amin’ny fanompoam-pivavahana teo amin’ny alitara ho amin’ny fanompoam-pivavahana tao amin’ny fitoerana masina; sy Jaona Mpanao-batisa, avy amin’ny fitoerana masina etỳ an-tany ho amin’ny Fitoerana Masina any An-danitra. I Paoly no nanoratra fanazavana sy fitsipika momba ny fampiharana ny ara-bakiteny ho amin’ny ara-panahy mihoatra lavitra noho ny mpanoratra hafa rehetra ao amin’ny Baiboly mitambatra! Natsangana izy mba hanazava ny fifindrana avy amin’ny ara-bakiteny ho amin’ny ara-panahy ao anatin’ny sehatry ny olon’ny faneken’Andriamanitra.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

I Paoly no rohy famatorana mampifandray ny fampanantenan’ny fanekena nomena ny vahoaka voafidin’i Abrahama, tamin’ny fotoana niovan’io vahoaka voafidy io avy amin’ny ara-bakiteny ho amin’ny ara-panahy. Raha tsy miorina tsara ao an-tsainao ny anjara toerana nisy an’i Paoly teo amin’ny tantaran’ny fanekena, dia mety tsy ho hitanao ny maha-mety tanteraka araka an’Andriamanitra izany, fa ny faminaniana voalohany momba ny vahoakan’ny faneken’Andriamanitra dia faminaniana ara-potoana roa sosona izay manomboka amin’ny fe-potoana 30 taona. Faminaniana iray napetraky ny rain’ny vahoaka voafidy; ary rehefa niova ho vahoaka voafidy ara-panahy izy ireo, dia natsangana ny mpaminany ara-pitantanana mba hamantatra sy hanazava izany fiovàna izany, ary koa hanamarina ny faminanian’i Abrama momba ny fotoana amin’ny alalan’ny vavolombelona faharoa avy ao amin’ny Testamenta Vaovao, mifanaraka amin’ny vavolombelona voalohany avy ao amin’ny Testamenta Taloha. I Abrama eo am-piandohana, ary i Paoly eo am-parany, no manondro ara-tandindona ny lanjan’ny 1290 amin’ny andro farany.

We will continue in the next article.

Hanohy ao amin’ny lahatsoratra manaraka isika.

“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

“Ny fahitan’i Zakaria an’i Josoa sy ny Anjely dia mihatra amin-kery manokana amin’ny fanandraman’ny vahoakan’Andriamanitra eo amin’ireo sehatra famaranana amin’ilay andro lehibe fanavotana. Ny fiangonana sisa dia hoentina amin’izay ho amin’ny fitsapana lehibe sy ny fahoriana. Ireo izay mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy dia hahatsapa ny fahatezeran’ilay dragona sy ny tafiny. Isain’i Satana ho olom-peheziny izao tontolo izao; azony eo ambany fifehezany na dia ny maro amin’ireo milaza tena ho Kristiana aza. Kanefa indro misy antokon’olona madinika iray izay manohitra ny fanapahany. Raha azony nofafana tsy ho eo ambonin’ny tany izy ireo, dia ho tanteraka ny fandreseny. Tahaka ny nanetsiketsehany ny firenena jentilisa handringana ny Isiraely, dia toy izany koa, amin’ny hoavy akaiky, no hanetsiketsehany ny hery ratsin’ny tany handringana ny vahoakan’Andriamanitra. Hotakina amin’ny olona ny hanolotra fankatoavana amin’ny didin’olombelona ho fandikana ny lalàn’Andriamanitra.

“Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

“Ireo izay mahatoky amin’Andriamanitra dia hohenjehina, hohelohina, ary horarana. ‘Ary hatolotry ny ray aman-dreny sy ny rahalahy ary ny havana aman-tsakaiza ianareo,’ eny, hatramin’ny fahafatesana aza. Lioka 21:16. Ny hany fanantenan’izy ireo dia ao amin’ny famindrampon’Andriamanitra; ny hany fiarovan’izy ireo dia ny vavaka. Tahaka ny nifonan’i Josoa teo anatrehan’ny Anjely, no hifonan’ny fiangonana sisa, amin’ny fo torotoro sy finoana tsy mihozongozona, famelan-keloka sy fanafahana amin’ny alalan’i Jesosy, Mpisolovava azy. Fantatr’izy ireo tsara ny fahotan’ny fiainany, hitany ny fahalemena sy ny tsy fahamendrehany; ary vonona hiraviravy tanana izy ireo.”

“The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

“Ny mpaka fanahy dia mijoro eo akaikiny hiampanga azy ireo, tahaka ny nijoroany teo hanohitra an’i Josoa. Tondroiny ny fitafiany maloto, dia ny toetrany misy kilema. Asehony ny fahalemeny sy ny hadalany, ary ny fahotan’ny tsy fankasitrahany, mbamin’ny tsy fitoviany amin’i Kristy, izay efa nanala baraka ny Mpanavotra azy. Miezaka izy hampihorohoro azy ireo amin’ny eritreritra fa tsy misy fanantenana intsony ny raharahany, ary tsy ho voasasa mandrakizay ny pentin’ny fahalotoany. Manantena izy fa amin’izany no handravany ny finoany, mba hanaiky ny fakam-panahy ataony izy ka hiala amin’ny tsy fivadihany amin’Andriamanitra.”

“Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

“Satana dia manana fahalalana marina ny amin’ireo fahotana izay nitaomany ny olon’Andriamanitra hataony, ary atosiny mafy ny fiampangany azy ireo, ka ambarany fa noho ny fahotany dia very taminy ny fiarovan’Andriamanitra, sady lazainy fa manan-jo handringana azy izy. Amborany fa mendrika tahaka azy koa izy ireo ny hoesorina tsy ho eo ambanin’ny fankasitrahan’Andriamanitra. ‘Ireo va,’ hoy izy, ‘no vahoaka hisolo ny toerako any an-danitra sy ny toeran’ireo anjely izay niray tamiko? Milaza izy fa mankatò ny lalàn’Andriamanitra; nefa efa nitandrina ny didiny va izy? Tsy tia ny tenany mihoatra noho ny itiavany an’Andriamanitra va izy? Tsy nametraka ny tombontsoany manokana ho ambonin’ny fanompoana Azy va izy? Tsy tia ny zavatry ny izao tontolo izao va izy? Jereo ny fahotana izay nanamarika ny fiainany. Indro ny fitiavan-tenany, ny lolom-pony, ny fifankahalany. Horoin’Andriamanitra hiala eo anatrehany va aho sy ireo anjeliko, nefa valiany kosa ireo izay meloka tamin’ireo fahotana ireo ihany? Tsy mahazo manao izany Hianao, Tompo ô, raha ny rariny. Mitaky ny rariny mba hivoahan’ny fitsarana hanameloka azy ireo.’”

“But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

“Kanefa na dia efa nanota aza ny mpanaraka an’i Kristy, dia tsy nanolotra ny tenany hofehezin’ireo hery satanika izy. Efa nibebaka tamin’ny fahotany izy ka nitady ny Tompo tamin’ny fanetren-tena sy tamin’ny fo torotoro, ary ny Mpisolovava avy amin’Andriamanitra no mifona ho azy ireo. Izay nohararaotina indrindra noho ny tsy fankasitrahany, Izay mahalala ny fahotany ary mahalala koa ny fibebahany, dia manambara hoe: ‘Hananatra anao anie Jehovah, ry Satana. Nomeko ny aiko ho an’ireto fanahy ireto. Voasoratra eo amin’ny felatanako izy. Mety manana tsy fahatanterahan-toetra izy; mety tsy nahomby tamin’ny ezaka nataony izy; nefa efa nibebaka izy, ary efa namelako heloka sy noraisiko.’”

“The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

“Mahery ny fanafihan’i Satana, ary feno hafetsena ny famitahany; kanefa ny mason’ny Tompo dia mijery ny olony. Lehibe ny fahorian’izy ireo, ary toy ny efa handevona azy ny lelafon’ny lafaoro; nefa hamoaka azy ireo tahaka ny volamena voazaha toetra tamin’ny afo Jesosy. Hesorina aminy ny toetra maha-araka izao tontolo izao, mba haseho tanteraka amin’ny alalany ny endrik’i Kristy.

“At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

“Indraindray dia mety ho toy ny hoe hadinon’ny Tompo ny loza mananontanona ny fiangonany sy ny ratra nataon’ny fahavalony taminy. Nefa Andriamanitra tsy nanadino. Tsy misy na inona na inona eto amin’izao tontolo izao izay sarobidy amin’ny fon’Andriamanitra tahaka ny fiangonany. Tsy sitrapony ny hanimbàn’ny politika araka izao tontolo izao ny firaketana momba azy. Tsy avelany ho resin’ny fakam-panahin’i Satana ny olony. Hofaiziny ireo izay maneho Azy amin’ny fomba diso, nefa haneho fahasoavana amin’izay rehetra mibebaka amim-pahatsorana Izy. Ho an’ireo izay miantso Azy mba hahazo hery ho fampivelarana ny toetra kristiana, dia homeny azy ny fanampiana rehetra ilaina.

“In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

“Amin’ny andro farany dia hisento sy hitomany noho ny fahavetavetana atao amin’ny tany ny olon’Andriamanitra. Amin’ny ranomaso no hananarany ny ratsy fanahy ny amin’ny loza mananontanona azy noho ny fanitsakitsahany ny lalàn’Andriamanitra, ary amin’ny alahelo tsy hay tenenina no hanetreny tena eo anatrehan’ny Tompo amin’ny fibebahana. Hataon’ny ratsy fanahy fihomehezana ny alahelony ary hoesoina ny antso ataony amim-pahamatorana. Kanefa ny fahorian-tsaina sy ny fanetren-tenan’ny olon’Andriamanitra dia porofo tsy azo lavina fa averiny indray ny hery sy ny fahambonian’ny toetra izay very noho ny ota. Satria manakaiky kokoa an’i Kristy izy, satria mifantoka amin’ny fahadiovany tanteraka ny masony, no ahitany mazava tokoa ny faharatsian’ny ota mihoapampana indrindra. Ny fahalemem-panahy sy ny fanetren-tena no fepetran’ny fahombiazana sy ny fandresena. Satroboninahitry ny voninahitra no miandry izay miankohoka eo am-pototry ny hazo fijaliana.”

“God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

“Ny mahatoky amin’Andriamanitra, dia ireo olona mivavaka, dia toy ny hoe voahidy ao Aminy. Izy ireo aza tsy mahalala ny hamafin’ny fiarovana manarona azy. Entanin’i Satana, ny mpanapaka amin’ity izao tontolo izao ity dia mitady handringana azy; nefa raha mba nosokafana ny mason’ny zanak’Andriamanitra tahaka ny nisokafan’ny mason’ny mpanompon’i Elisa tany Dothana, dia ho hitany ny anjelin’Andriamanitra mitoby manodidina azy, ka manakana ny tafiky ny aizina.”

“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

“Raha mampahory ny fanahiny eo anatrehany ny vahoakan’Andriamanitra, ka mifona ny amin’ny fahadiovan’ny fo, dia omena ny didy hoe: ‘Esory ny fitafiana maloto,’ ary tononina ireto teny mampahery ireto: ‘Indro, efa nesoriko tsy ho aminao ny helokao, ary hotafiko fitafiana miova ianao.’ Zakaria 3:4. Ny akanjo tsy misy pentina, dia ny fahamarinan’i Kristy, no ampitafiana ireo zanak’Andriamanitra izay efa nozahan-toetra sy nalaim-panahy nefa nahatoky. Ilay sisa tavela izay nohamavoina dia ampitafiana fitafiana be voninahitra, ka tsy holotoina intsony mandrakizay amin’ny fahalotoan’izao tontolo izao. Ny anarany dia tehirizina ao amin’ny bokin’ny fiainan’ny Zanak’ondry, voasoratra eo amin’ny isan’ny mahatoky tamin’ny taranaka rehetra. Nanohitra ny hafetsen’ilay mpamitaka izy; tsy navily hiala tamin’ny fahatokiany izy noho ny fieron’ilay dragona. Ankehitriny dia voaaro mandrakizay amin’ny teti-dratsin’ilay mpaka fanahy izy. Ny fahotany dia afindra amin’ilay niavian’ny ota. ‘Satroka tsara tarehy’ no apetraka eo amin’ny lohany.”

“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

“Raha mbola nanosika ny fiampangany Satana, dia nandeha nifamezivezy kosa ireo anjely masina, tsy hitan’ny maso, ka nametraka teo amin’ireo mahatoky ny tombo-kasen’Andriamanitra velona. Ireo no mitsangana eo an-tendrombohitra Ziona miaraka amin’ny Zanak’ondry, manana ny anaran’ny Ray voasoratra eo amin’ny handriny. Mihira ny fihirana vaovao eo anoloan’ny seza fiandrianana izy ireo, dia ilay fihirana izay tsy misy olona mahay ianarana afa-tsy ny efatra arivo amby efatra alina sy iray hetsy izay navotana avy tamin’ny tany. ‘Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo no navotana avy tamin’ny olona ho santatra ho an’Andriamanitra sy ho an’ny Zanak’ondry. Ary tsy nisy lainga hita tao am-bavany; fa tsy manan-tsiny izy eo anoloan’ny seza fiandrianan’Andriamanitra.’ Apokalypsy 14:4, 5.”

“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘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 everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

“Ankehitriny dia tonga amin’ny fahatanterahana tanteraka ny tenin’ilay Anjely hoe: ‘Koa mihainoa ankehitriny, ry Josoa mpisoronabe, ianao sy ny namanao izay mipetraka eo anatrehanao; fa lehilahy mahagaga ireo; fa, indro, havoakako ny Mpanompoko, dia ny Sampana.’ Zakaria 3:8. Kristy dia aseho ho Mpanavotra sy Mpanafaka ny olony. Ankehitriny tokoa ny sisa dia ‘lehilahy mahagaga,’ satria ny ranomaso sy ny fietren-tenan’ny fivahinianany dia soloan’ny fifaliana sy ny voninahitra eo anatrehan’Andriamanitra sy ny Zanak’ondry. ‘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 kanto ho an’izay afa-nandositra tamin’ny Isiraely. Ary izao no hiseho: izay sisa any Ziona sy izay mitoetra ao Jerosalema dia hatao hoe masina, dia izay rehetra voasoratra ho isan’ny velona ao Jerosalema.’ Isaia 4:2, 3.” Prophets and Kings 587–592.