The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.
Ny Liona avy amin’ny fokon’i Joda dia anarana iantsoana an’i Jesosy, izay manasongadina ny asan’i Kristy amin’ny famehezana ary avy eo amin’ny fanokafana ny Teniny ara-paminaniana. Ao amin’ny toko fahadimin’ny Apokalypsy, ny Liona avy amin’ny fokon’i Joda, izay fototr’i Davida koa, dia naharesy ka nanokatra ny boky. I Jese no “fototra” nipoiran’i Davida, ary ny fototr’i Jese dia Fareza, ary ny fotony dia Joda, ary ny fotony dia Jakoba, ary ny fotony dia Isaka, ary ny fotony dia Abrahama. Ny fototr’i Davida na i Jese, rehefa tononina miaraka amin’ny Liona avy amin’ny fokon’i Joda, dia manasongadina ny foto-kevitry ny fiandohana sy ny fiafarana, dia ny Alfa sy Omega izany. Rehefa voasokatra ny Fanambaran’i Jesosy Kristy ao amin’ny toko voalohan’ny Apokalypsy, ny toetra fototra voalohany amin’ny maha-Izy Azy dia ny maha-Alfa sy Omega Azy. Izay maha-Izy Azy dia io foto-kevitra io ihany koa no ampiasaina hanokafana ireo faminaniana izay nofehezin’ny Liona avy amin’ny fokon’i Joda, rehefa Izy no manapa-kevitra fa tonga ny fotoana.
The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.
Ny fanokafana ny Tenin’Andriamanitra ara-paminaniana dia anisan’ny asan’Andriamanitra amin’ny fanavotana, raha ampiasainy ny herin’ny Teniny mba hiteraka fifohazana araka ny sitrapony. Hoy i Sister White fa rehefa takatra tsara kokoa ny bokin’i Daniela sy ny Apokalypsy, dia hisy fifohazana lehibe hiseho eo amintsika. Ny fahazavan’ny Tenin’Andriamanitra ara-paminaniana no miteraka fifohazana sy fanavaozana araka ny sitrapony.
Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.
Raha mijery ny andro farany i Rahavavy White dia manondro fanavaozana lehibe izay mitranga eo anivon’ny vahoakan’Andriamanitra amin’ny andro farany. Ny fifohazana sy ny fanavaozana rehetra teo amin’ny tantara masina dia samy nateraky ny Tenin’Andriamanitra avokoa, ary ny tsirairay tamin’ireo vanim-potoana masina ireo dia nanondro mialoha ilay fifohazana sy fanavaozana lehibe farany izay manomboka fotoana fohy mialoha ny lalàn’ny Alahady. Ireo fifohazana ireo dia vokatry ny fanesorana ny tombo-kasen’ny Tenin’Andriamanitra. Ny kotrokorana fito dia nofatorana tamin’ny tombo-kase, tahaka ny bokin’i Daniela koa tao amin’ny toko faha-roa ambin’ny folo.
When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.
Rehefa ampiharintsika ireo toetra ara-paminaniana momba ny fotoan’ny fampielezana izay mifandray amin’ny tandindon’ny 1260, dia hitantsika fa ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, i Mosesy sy Elia dia maty eo an-dalambe nandritra ny telo andro sy tapany. Ary amin’ny andininy faha-valo ambin’ny folo dia efa tonga ny fotoan’ny fahatezeran’Andriamanitra. I Mosesy sy Elia dia maneho ny olon’Andriamanitra mialoha indrindra ny hifaranan’ny fotoam-pahasoavana ho an’ny olombelona. Izy ireo dia aparitaka mandritra ny 1260 andro ara-tandindona eny an-dalamben’i Sodoma sy Egypta, izay toerana nanomboana an’i Jesosy.
Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.
Mosesy sy Elia dia nomena hery hanome ny fijoroany ho vavolombelona, manomboka eo amin’ny andininy fahatelo ka hatramin’ny andininy fahafito izay amonoana azy eny an-dalambe. Jaona dia nahavita nandrefy ny tempoly teo amin’ny andininy faharoa, avy eo Mosesy sy Elia dia nomena hery hanome ny fijoroany ho vavolombelona, mitafy lamba fisaonana. Ny hafatr’i Elia sy Mosesy dia nomena ny Adventisma Millerita Filadelfiana tamin’ny 1844, ary tamin’ny 1863, ny feony dia nalevina teo ambanin’ny fomba amam-panao sy ny lovantsofina izay ampitaina hatramin’ny taranaka mifandimby. Nomena hery izy ireo hanome ny fijoroany ho vavolombelona nandritra ny telo taona sy tapany, nitafy “lamba fisaonana,” tandindon’ny haizina izay nihamafy hatramin’ny 1863 no ho miakatra.
When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.
Rehefa ampiharintsika ny famaritan’i Ranabavy White ny kotrokorana fito ho toy ny misolo tena ireo zava-niseho mifandraika amin’ny anjely voalohany sy faharoa, amin’ny fomba andininy manampy andininy, dia manorina tantara iray isika izay manomboka amin’ny anjely iray midina mitondra hafatra; nefa, andininy manampy andininy, io anjely io dia sady ilay anjely voalohany no ilay anjely faharoa. Ny iray nametraka ny tongony teo ambonin’ny tany ary ny tongony iray teo ambonin’ny ranomasina tamin’ny 11 Aogositra 1840, ary ny iray hafa tonga tamin’ny fahadisoam-panantenana tamin’ny 19 Aprily 1844.
The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.
Ny mari-pamantarana manaraka ao amin’ny tantara mifanandrify tsirairay dia ny tanan’Andriamanitra, izay mifandray amin’ny tabilao nosoritan’i Habakoka. Tamin’ny anjelin’ny voalohany, dia navoaka ny tabilao 1843, nefa nisy hadisoana tamin’ny tarehimarika sasany. Tamin’ny anjelin’ny faharoa, ny tanan’Andriamanitra dia mari-pamantarana amin’ny tabilao nosoritan’i Habakoka; naseho izany rehefa nesoriny tamin’ilay hadisoana ny tanany. Rehefa nesoriny ny tanany, dia nivelatra tsikelikely ny hafatra mandra-pahatongany tamin’ny fara tampony tao amin’ny fivoriana an-day tao Exeter, fotoana fohy talohan’ny fahadisoam-panantenana tamin’ny 22 Oktobra 1844.
The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.
Ireo andalana roa ireo dia manondro hafatra maneran-tany, satria ilay anjely izay tonga dia mametraka tongotra iray eo amin’ny tany ary tongotra iray eo amin’ny ranomasina, ary ny Fanahy manome aingam-panahy dia mampahafantatra antsika fa izany dia maneho hafatra maneran-tany. Ilay anjely koa dia manondro ny fiandohan’ny fotoana fiandrasana ao amin’ny fanoharana ny amin’ireo virijiny folo. Amin’ity mari-pamantarana voalohany ity dia hitantsika koa ny tanan’Andriamanitra mamoaka lainga. Tamin’ny 19 Aprily 1844, araka ny faminaniana, dia niseho ho toy ny hoe nandainga ny fahitana, kanefa ireo izay nanam-paharetana dia niandry, ary na dia nihemotra aza ny fahitana, dia tsy nandainga izany. Fa rehefa manomboka ilay andalana atsangantsika, ny laingan’ny fahadisoam-panantenana voalohany dia asiana marika ho toetra mampiavaka ny mari-pamantarana voalohany.
Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.
Avy eo, ny famantarana ny tanan’Andriamanitra sy ny takelak’i Habakoka dia maneho fa Andriamanitra mandrakotra fahadisoana iray aloha, ary avy eo manaisotra ny tanany tsy ho eo amin’izany fahadisoana izany. Ao amin’ny tantaran’ny Millerita, io fahadisoana io dia navelan’Andriamanitra hisy tamin’ny Mey 1842, tamin’ny nanaovana pirinty ny tabilao, ary tatỳ aoriana dia naseho izany fahadisoana izany rehefa nifarana ny taona 1843; nefa fotoana vitsivitsy tatỳ aoriana vao nesorin’ny Tompo ny tanany tsy ho eo amin’ny fahadisoana tao amin’ireo tarehimarika. Io fahadisoana io dia nanomboka tamin’ny Mey 1842 ka hatramin’ny fotoana iray tatỳ aorian’ny fahadisoam-panantenana voalohany. Ho an’ny anjely voalohany, ny tanan’Andriamanitra sy ny takelak’i Habakoka dia voamarika amin’ny Mey 1842; fa ny fanesorana ny tanany, ao amin’ny tantaran’ny anjely faharoa, dia fotoana fohy taorian’ny fahadisoam-panantenana voalohany.
This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.
Izany dia manondro ny famantarana eny an-dalana momba ny “tanana” ho fotoana ara-paminaniana. Vanim-potoana izay manomboka amin’ny tanany manarona fahadisoana, ary avy eo mifarana amin’ny fanesorana ny tanany hiala amin’ilay fahadisoana. Io vanim-potoanan’ny tanany manarona sy manesotra ny sarona io dia sary anehoana ny asan’ny Liona avy amin’ny firenen’i Joda rehefa manisy tombo-kase, ary avy eo manala tombo-kase, ny fahazavana ara-paminaniana. Nanafina ny fahamarinana Izy, ary avy eo nanambara ilay fahamarinana iray ihany—tao anatin’ny fahazavana hafa izay tsy nifanohitra tamin’ilay fahazavana tany am-boalohany. Nataony izany mba hamokatra ny fifohazana sy ny fanavaozana tamin’ny Antsoantso Amin’ny Misasakalina nataon’ny Millerita.
The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.
Ny fotoana fiandrasana, izay nanomboka tamin’ny fahatongavan’ilay anjely, dia nifarana rehefa nesorina ny tanany, ka tamin’izany no voavaha ny tombokasen’ny fahazavana ara-paminaniana izay nanomboka ny “hetsiky ny volana fahafito,” izay nitarika ho amin’ny hafatry ny Antso Tamin’ny Misasakalina tao amin’ny fivorian’ny toby tao Exeter, izay nivadika ho onja mahery ny hafatra, mandra-pahatongan’ny varavarana mihidy tamin’ilay fahadisoam-panantenana lehibe. Ny fanehoana ny herin’Andriamanitra tamin’ny alalan’ny famahana ny tombokasen’ny Teniny dia niteraka fifohazana sy fanavaozana izay niha-nitombo hatrany.
In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.
Tamin’ny 1863, ny fihetsiketsehana Millerita Laodiseana dia norarana tsy hiampita an’i Jordana, ary notendrena ho any an-efitra noho ny fitoraham-bato an’i Elia sy Mosesy. Ny hafatr’i William Miller dia ny hafatr’i Elia, ary ny hafatra fototra napetrak’i Miller dia ny “impito” an’i Mosesy. Ny mandà ny “impito” dia ny famonoana an’i Mosesy, ary ny mandà ny fahamarinana fototra natsangan’i Miller dia ny famonoana an’i Elia. Tamin’ny 1863 dia novonoina teny an-dalambe ny iraka sy ny hafatra, ary hatramin’izay dia ny hany làlana hahitana azy ireo dia ny mitady ny fasany ao amin’ny lalana fahiny ao amin’i Jeremia. Maty teny an-dalambe izy ireo—izany hoe mandra-pitsanganany amin’ny maty. Mitsangana amin’ny maty izy ireo rehefa averina indray ireo “zava-mitranga ho avy amin’ny kotrokorana fito” izay “haseho araka ny filaharany”—ao amin’ny tantaran’ny iray hetsy sy efatra amby efapolo arivo.
When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.
Rehefa ampifanindriana eo ambonin’ny tantaran’ny anjely voalohany ny tantaran’ny anjely faharoa, dia mamokatra teboka iray enti-manondro arahina ny tanan’i Kristy ny rafitra ara-paminaniana, izay no fahazavana eo amin’ny lalan’ny Antso Misasak’alina. Ny fahazavana tany am-boalohany tamin’ny Antso Misasak’alina no manazava ny lalana, ary ny fahazavan’ny “sandriny ankavanana be voninahitra” no mitarika ny fiakarana eo amin’ilay lalana.
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Toa voahodidin’ny mazava aho, ary toa niakatra ambony hatrany hiala amin’ny tany. Nitodika aho hitady ny vahoakan’ny fiavian’i Kristy teo amin’izao tontolo izao, nefa tsy nahita azy ireo, raha nisy feo nilaza tamiko hoe: ‘Jereo indray, ary jereo somary ambony kokoa.’ Tamin’izany dia nasandratro ny masoko, ka hitako ny lalana mahitsy sy tery, nasandratra avo ambonin’izao tontolo izao. Tamin’izany lalana izany no nandehanan’ny vahoakan’ny fiavian’i Kristy ho any amin’ilay tanàna izay teo amin’ny faran’ny lalana. Nisy hazavana mamirapiratra napetraka tao aoriany teo am-piandohan’ny lalana, izay nolazain’ny anjely tamiko fa ilay ‘antso amin’ny misasakalina.’ Io hazavana io dia namirapiratra nanaraka ny lalana manontolo, ary nanome hazavana ho an’ny tongony, mba tsy ho tafintohina izy ireo.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Raha nibanjina an’i Jesosy, Izay teo anoloany indrindra, nitarika azy ho any an-tanàna, dia voaaro izy. Kanefa vetivety dia nisy sasany reraka, ka nanao hoe mbola lavitra dia lavitra ny tanàna, ary nanantena izy fa efa ho tafiditra tao rahateo. Dia nampahery azy Jesosy tamin’ny fanandratana ny sandriny ankavanana be voninahitra; ary avy tamin’ny sandriny no nivoahan’ny fahazavana izay nihetsiketsika nanerana ny antokon’ny adventa, ka niantso mafy izy hoe: ‘Haleloia!’ Ny hafa kosa, tamin-kasahiana tsy amim-piheverana, dia nandà ilay fahazavana tao aoriany, ka nanao hoe tsy Andriamanitra no nitarika azy hivoaka ho tonga lavitra toy izao. Dia maty ilay fahazavana tao aoriany, ka namela ny tongony ho ao anatin’ny haizina tanteraka, ary tafintohina izy ka very tsy hitany intsony ny marika sy Jesosy, dia nianjera niala tamin’ny lalana ho any amin’ilay tontolo maizina sy ratsy fanahy any ambany.” Christian Experience and Teachings of Ellen G. White, 57.
When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.
Rehefa manandratra ny sandriny be voninahitra Kristy, dia ny “tanany” no ampiasainy ho tandindon’ny asany amin’ny fitarihana ny olony. Rehefa atambatsika ny fahatongavan’ilay anjely faharoa amin’ilay anjely voalohany izay nidina tamin’ny 11 Aogositra 1840, dia hitantsika fa samy nanana hafatra teny an-tanany izy roa tonta.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …
“Naseho tamiko ny fahalianana izay nananan’ny lanitra manontolo tamin’ny asa izay natao teto ambonin’ny tany. Jesosy dia naniraka anjely mahery iray hidina sy hampitandrina ny mponina ambonin’ny tany mba hiomana ho amin’ny fisehoany fanindroany. Raha niala teo anatrehan’i Jesosy tany an-danitra ilay anjely, dia nisy mazava mamirapiratra sy be voninahitra indrindra nandeha teo alohany. Nolazaina tamiko fa ny iraka nampanaovina azy dia ny hanazava ny tany amin’ny voninahiny sy hampitandrina ny olombelona ny amin’ny fahatezeran’Andriamanitra ho avy. …”
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.
“Nisy anjely mahery iray hafa nirahina hidina etỳ an-tany. Napetrak’i Jesosy teo an-tanany ny soratra iray, ary raha tonga teto an-tany izy, dia niantso mafy hoe: ‘Rava Babylona, rava.’ Avy eo dia hitako indray ireo izay diso fanantenana nanopy ny masony tany an-danitra, nijery tamin’ny finoana sy fanantenana ny fisehoan’ny Tompony. Nefa maro no toa mbola nitoetra tao anatin’ny fahatorotorona, tahaka ny olona matory; kanefa hitako teo amin’ny tavany ny dian’ny alahelo lalina. Hitan’ireo diso fanantenana tao amin’ny Soratra Masina fa izy ireo dia tao amin’ny fotoana fiandrasana, ary tsy maintsy niandry tamim-paharetana ny fahatanterahan’ny fahitana izy. Ilay porofo ihany izay nitarika azy hiandry ny Tompony tamin’ny taona 1843 no nitarika azy hanantena Azy tamin’ny taona 1844. Kanefa hitako fa ny ankamaroany dia tsy nanana intsony ilay hery izay nanamarika ny finoany tamin’ny 1843. Ny fahadisoam-panantenany dia nampahalemy ny finoany.” Early Writings, 246, 247.
Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.
Samy anisan’ireo anjely telo izay miaraka mandrafitra tandindona iray ireo anjely roa ireo, koa mifanaraka amin’ny hafatra izay asehony izy ireo, na dia samy maneho ny hafatra tokana mampiavaka azy avy aza. Samy manana “soratra” eny an-tanany ireo anjely roa ireo, izay maneho fitsapana. Ny “anjely voalohany sy faharoa dia tsy maintsy hifanarakaraka” amin’ny anjely fahatelo.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
«Andriamanitra dia nanome ny hafatry ny Apokalypsy 14 ny toerany ao amin’ny filaharan’ny faminaniana, ary ny asany dia tsy tokony hitsahatra mandra-pahatapitry ny tantaran’ity tany ity. Ny hafatry ny anjely voalohany sy faharoa dia mbola fahamarinana ho an’izao andro izao, ary tokony handeha mifanandrify amin’ity hafatra manaraka ity izy ireo. Ny anjely fahatelo dia manambara ny fampitandremany amin’ny feo mahery. “Rehefa afaka izany zavatra izany,” hoy i Jaona, “dia nahita anjely iray hafa nidina avy tany an-danitra aho, nanana hery lehibe; ary nohazavain’ny voninahiny ny tany.” Ao amin’io fahazavana io dia mitambatra ny fahazavan’ireo hafatra telo rehetra.» The 1888 Materials, 803, 804.
Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”
I Sister White dia mamantatra ny anjely fahatelo ho ilay anjelin’ny Apokalypsy toko fahavalo ambin’ny folo, ary mamantatra koa fa ny anjely voalohany sy faharoa dia tsy maintsy mizotra mifanaraka amin’ny tantara ara-paminaniana asehon’ilay anjely fahatelon’ny Apokalypsy toko fahavalo ambin’ny folo. Araka izany, dia ampifandraisiny amin’ny 9/11 ny fidinan’ilay anjely voalohany tamin’ny 11 Aogositra 1840, ary faritany fa ilay anjelin’ny Apokalypsy toko fahavalo ambin’ny folo no “ilay anjely fahatelo.” Ny anjely fahatelo no farany amin’ireo telo, ary tandindonin’ny voalohany; ary noho izany antony izany dia ampahafantarin’i Sister White amintsika fa nitovy tamin’ny iraka napetraka tamin’ilay anjelin’ny Apokalypsy toko fahavalo ambin’ny folo ny irak’ilay anjely voalohany, satria ny iraky ny anjely roa tonta dia ny “hanazava ny tany amin’ny voninahiny.”
The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.
Ny “kotrokorana fito” dia maneho famaritana mazava ireo tranga ao anatin’ny tantaran’ny anjely voalohany sy faharoa, izay haverina ao amin’ny tantaran’ny anjely fahatelo. Ny tsindrimandry dia nanoro fa rehefa ampifanarintsika ireo tantara ireo “andalana manampy andalana”, ny fidinan’ilay anjely voalohany tamin’ny 1840 dia mifanaraka amin’ny fidinany tamin’ny 9/11. Izy io dia manondro hafatra fitsapana izay tsy maintsy hohanina miaraka amin’ireo vavolombelona roa, ary mampifanaraka fahadisoam-panantenana iray amin’ny marika voalohany.
The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.
Ny “kotrokorana fito” dia maneho ny vanim-potoana ara-paminaniana izay manomboka amin’ny fahadisoam-panantenana iray ary mifarana amin’ny fahadisoam-panantenana lehibe kokoa.
When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.
Rehefa ampifanarahana amin’ny fahatongavan’ilay anjely faharoa ny tsipika ara-paminaniana momba ny fidinan’ilay anjely voalohany, dia miteraka “rafitry ny fahamarinana” izany. Ny fahamarinana dia faritana ho dingana telo, ka ny voalohany sy ny farany dia iray ihany, ary ny dingana afovoany kosa maneho fikomiana. Rehefa ampifanarahana amin’io lamina io ny anjely roa voalohany, dia miteraka rafitra voaforon’ny anjely voalohany sy faharoa izany, izay maneho ny anjely fahatelo ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, ary ny anjely fahatelo ao amin’ny Apokalypsy toko fahavalo ambin’ny folo dia fitambaran’ny anjely voalohany sy faharoa.
The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.
Ny anjely fahatelo ao amin’ny Apokalypsy toko fahavalo ambin’ny folo dia voaforon’ny feo roa. Ny feo voalohany dia tanteraka rehefa nirodana ny trano tany New York tamin’ny 9/11, ary ny feo faharoa ao amin’ny andininy fahaefatra dia ny lalàn’ny Alahady. Ao anatin’ny vanim-potoana manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady, ny anjely fahatelo ao amin’ny Apokalypsy toko fahavalo ambin’ny folo dia maneho fitambaran’ny anjely voalohany sy faharoa. Koa satria izany no zava-misy, ny fampiasana ny tantaran’ireo anjely roa ireo “andalana amin’ny andalana,” mba hanehoana ny tantaran’ny anjely fahatelo ao amin’ny Apokalypsy toko fahavalo ambin’ny folo—dia ny fampifanarahana ny anjely voalohany sy faharoa amin’ny anjely voalohany sy faharoa.
Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.
Tonga tamin’ny fahadisoam-panantenana voalohany ny anjely roa, ary samy mifandray ara-paminaniana ireo anjely roa ireo, ary samy manana hafatra fizahan-toetra izay eo an-tanan’ilay anjely. Ny mari-dalana aseho manaraka eo amin’ilay tsipika dia ny tabilao nosoratan’i Habakoka, izay mifandray mivantana amin’ny tanan’Andriamanitra. Eo amin’ny tsipiky ny anjely voalohany, ny tabilao 1843 dia navoaka tamin’ny volana Mey 1842, ary eo amin’ny tsipiky ny anjely faharoa, dia tsy nisy tabilao. Nifarana tamin’ny fahatongavan’ilay anjely faharoa ny tabilao. Ny mari-dalan’ny tabilao nosoratan’i Habakoka eo amin’ny tsipiky ny anjely faharoa dia ny fanesorana ny tanan’Andriamanitra hiala amin’ny fahadisoana iray teo amin’ny tarehimarika ao amin’ny tabilao 1843.
His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.
Ny tànany no nanarona ny fahadisoana teo amin’ilay mari-dalana an’ny anjely voalohany, ary nesorina ny tànany teo amin’io mari-dalana io indrindra, ao amin’ny tsipiky ny anjely faharoa. Koa izany, ny mari-dalan’ny latabatr’i Habakoka ao amin’ireo tsipika mifanandrify an’ny anjely voalohany sy faharoa dia maneho dingana roa. Amin’ny dingana voalohany dia manarona fahadisoana ny tànany, ary amin’ny faran’ny vanim-potoanan’ilay mari-dalan’ny latabatr’i Habakoka dia esoriny ny tànany. Nanomboka tamin’ny fahatongavan’ny anjely faharoa ny fotoana fiandrasana, ary mifarana tsikelikely izany fotoana fiandrasana izany, manomboka amin’ny fanesorana ny tànany. Ny mari-dalan’ny latabatr’i Habakoka dia maneho vanim-potoana iray izay voamariky ny tànan’i Kristy eo am-piandohana sy ny tànany eo am-pamaranana azy.
Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.
Ro tanana no voamarika tamin’ny fahadisoam-panantenana voalohany, ary samy manana hafatra fitsapana izay tsy maintsy raisina sy hohanina izy roa. Avy eo dia manomboka ny fe-potoan’ny fotoana ara-paminaniana, izay maneho ireo fahamarinana fototra, ka manomboka amin’ny tananan’Andriamanitra manarona ary mifarana amin’ny tanany mampiharihary. Ny marika manaraka eo amin’ny lalana dia ny fivorian’ny toby tany Exeter, izay nampisarahan’ny antso tamin’ny sasakalina sy nanadiovany ireo izay hanaraka ny tanan’i Kristy ho any amin’ny Efitra Masina Indrindra.
When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.
Rehefa nifindra niditra tao amin’ny Efitra Masina Indrindra Kristy, dia nanandratra ny tanany ho any an-danitra Izy ka nianiana fa tsy hisy fotoana intsony. Vao avy nofeheziny tamin’ny tombo-kase ireo “kotrokorana fito” izay maneho ny tantaran’ireo anjely roa voalohany, averina indray ao amin’ny tantaran’ny anjely fahatelo. Nofeheziny tamin’ny tombo-kase ireo “kotrokorana fito” tahaka ny nanombohany tamin’ny tombo-kase ireo faminanian’i Daniela ao amin’ny toko faharoa ambin’ny folo. Ao amin’ny toko faharoa ambin’ny folo ao amin’i Daniela, eo am-piandohan’ireo fe-potoana ara-paminaniana telo, dia manandratra ny tanany roa ho any an-danitra Kristy ka manambara fa rehefa tapitra ny fanaparitahana ny vahoakan’Andriamanitra, dia hodiovina sy hasandratra ho fanatitra ireo izay tonga “olona mahagaga”. Ny firafitry ny anjely voalohany sy faharoa izay saintsainintsika ankehitriny dia mampiseho ara-tandindona ny tanan’Andriamanitra amin’ny dingana rehetra.
When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.
Rehefa manarona ny fahamarinana Izy, dia miteraka fahadisoam-panantenana izany; ary rehefa manaisotra ny tanany Izy, dia mipoitra ny fahazavana, ary izany fahazavana izany no fahazavan’ny hafatry ny Antso Mamatonalina. Ny fahadisoam-panantenana voalohany ka hatramin’ilay fahadisoam-panantenana lehibe dia mitondra ny sonian’ny alfa sy omega ary aseho ao anatin’ny rafitry ny fahamarinana. Ny fiandohana dia maneho ny farany, ary ny marika eny an-dalana eo anelanelan’ireo fahadisoam-panantenana roa ireo dia mampiseho ny vokatry ny fanisiana tombo-kase sy ny fanesorana tombo-kase amin’ny tabilao nosoratan’i Habakoka, izay fanesorana tombo-kase ihany koa amin’ireo lalana fahiny nolazain’i Jeremia, ary maneho ny fototra izay anorenana ny tempoly mialoha ny lalàn’ny Alahady, rehefa asandratra ambonin’ny tendrombohitra rehetra ny tempoly vita. Ny marika afovoany eny an-dalana ao amin’ny tenin’ny fahamarinana dia maneho fikomiana, ary ao amin’ny tantara asehon’ny fisarahana farany ny vary sy ny tsimparifary dia mampiharihary ny fikomian’ireo virijina adala.
The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.
Ny fikomiana asehon’ny mari-dalana amin’ny tabilao-n’i Habakoka dia aseho ho mandroso tsikelikely, fa tsy mari-dalana tokana izy io, fa vanim-potoana iray manana fiandohana sy fiafarana voafaritra, araka ny asehon’ny tànan’Andriamanitra. Indroa ny tànan’Andriamanitra eo amin’ilay fahadisoam-panantenana voalohany, satria misy anjely roa samy mitondra hafatra eny an-tànany. Ny mari-dalana manaraka amin’ny fikomiana dia manana tànana eo amin’ny fiandohana sy eo amin’ny fiafarana, koa izany koa dia manana tànana roa ao anatin’ny toetra mampiavaka azy ara-paminaniana. Ny mari-dalana fahatelo amin’ilay fahadisoam-panantenana lehibe kokoa dia manondro an’i Kristy manandratra ny tànany ka mianiana amin’ny lanitra, ao amin’ilay andalana mihitsy izay nanisy tombo-kase ny kotrokorana fito, tahaka ny tao amin’ny Daniela toko faha-roa ambin’ny folo. Tamin’ilay fotoana indrindra izay anamarikan’ilay anjely ny fiafaran’ny rafitra ara-paminanian’ireo anjely roa voalohany izay dinihintsika ankehitriny, dia faranany ny fampiharana ny fotoana ara-paminaniana, ary apetrany ao amin’ny andalana mifanandrify aminy ao amin’ny bokin’i Daniela ny tenany, izay tsy manandratra tànana iray Izy, fa manandratra ny tànany roa.
In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.
Ao amin’ny Daniela toko faha-roa ambin’ny folo dia misy fe-potoana ara-paminaniana telo izay voavaha amin’ny andron’ny farany, fa izany no manjo ny olon’Andriamanitra amin’ny andron’ny farany. Ny zavatra voalohany ambara ao amin’ny fahitana farany sady tampon-kafanan’i Daniela dia izao: Daniela, izay maneho ny vahoaka sisa tavela an’Andriamanitra, dia nanana fahalalana ny amin’ilay zavatra sy ny amin’ilay fahitana. Ny zavatra farany voarakitr’i Daniela dia ny fomba nampiasan’ny Liona avy amin’ny firenen’i Joda ny fitomboan’ny fahalalana mba hampisy ny fifohazana sy fanavaozana farany eo amin’ny olon’Andriamanitra, izay avahana ho ireo izay manana fahalalana. Tanterahiny ny fanisiana tombo-kase ny olony amin’ny alalan’ny famahana ireo “kotrokorana fito” ao amin’ny Apokalypsy mifandray amin’ny famahana ireo “fe-potoana telo” ao amin’ny Daniela toko faha-roa ambin’ny folo.
When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.
Rehefa nilaza i Jesosy fa amin’ny faran’ireo telo andro sy tapany ara-paminaniana izay fampielezana ny herin’ny olon’Andriamanitra, dia ho tapitra avokoa ny “zava-mahagaga” rehetra—dia manondro ny Jolay 2023 Izy, izay nahataperan’ireo telo andro sy tapany nisian’ny fahafatesana teny an-dalambe ao amin’ny Apokalypsy faha‑iraika ambin’ny folo. Ankehitriny dia ho tapitra alohan’ny lalàn’ny Alahady ireo zava-mahagaga. Nasiany marika ny Jolay 2023 tamin’ny nananganany, tsy tanana iray ihany, fa ny tanany roa. Tamin’izany no nanamarihany ny fiafaran’ny fotoan’ny fiandrasana, tahaka ny tamin’ny nanalany ny tanany tamin’ilay fahadisoana teo amin’ny tantara Millerita. Ny fahadisoam-panantenana voalohany dia nitranga tamin’ny 18 Jolay 2020, araka ny tandindon’ny fahadisoam-panantenana voalohan’ny Millerita, ary nanomboka ny fotoan’ny fiandrasana ka nitohy mandra-panatsotrany ny tanany fanindroany mba hanangonany ny olony sisa tavela tamin’ny Jolay 2023.
The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.
Ny fahadisoam-panantenana voalohany dia asehon’ny tanan’Andriamanitra manarona fahadisoana iray, izay ho an’ny Millerita dia ny fanondroana ny taona 1843, fa tsy ny 22 Oktobra 1844. Izany fahadisoam-panantenana izany dia aseho ao amin’ny andininy faha-roa ambin’ny folo ao amin’ny toko faha-roa ambin’ny folo. Ny fahadisoam-panantenana voalohany dia asehon’ny tanany manarona ilay fahadisoana, ary nanehoana izany mialoha tamin’ny alalan’ny Millerita izay tonga tamin’ilay fahadisoam-panantenana voalohany. Ny teny ao amin’ny andininy faha-roa ambin’ny folo dia “tonga.” Sambatra izay miandry, ary izay “tonga” amin’ny 1335; sambatra izay “tonga” amin’ny fahadisoam-panantenan’ny 19 Aprily 1844. Ny teny nadika hoe “tonga” dia midika hoe “mikasika.” Niaina ny fahadisoam-panantenany voalohany ny Millerita rehefa nikasika ny taona 1844 ny taona 1843. Ny andininy faha-roa ambin’ny folo ao amin’ny Daniela roa ambin’ny folo dia manondro ny fahadisoam-panantenana voalohany tamin’ny 19 Aprily 1844, nefa amin’ny fomba mivantana kokoa dia ny fahadisoam-panantenana voalohany tamin’ny 18 Jolay 2020.
The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.
Ny vanim-potoana ara-paminaniana voalohany sy ny vanim-potoana ara-paminaniana farany amin’ireo vanim-potoana telo izay voavaha tombo-kase amin’ny andro farany, rehefa mitombo ny fahalalana ka manatanteraka ny fisarahana farany ny vary sy ny tsimparifary, ka amin’izany no amantarana fa ny famohana ny fahazavana ara-paminaniana izay manisy tombo-kase ny iray hetsy sy efatra amby efa-polo arivo dia ilay vanim-potoana ara-paminaniana iray ihany.
The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.
Ny fe-potoana voalohany ao amin’ny andininy fahafito dia ny fiafaran’ny fanaparitahana ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, dia ireo telo andro sy tapany tamin’ny Jolay 2023; ary ny fe-potoana ao amin’ny andininy faha-roa ambin’ny folo dia ny fiandohan’izany fanaparitahana izany ihany tamin’ny 18 Jolay 2020. Efa nanamarika ny tantaran’ny kotrokorana fito ao amin’ny Daniela toko faha-roa ambin’ny folo i Alfa sy Omega, ho toy ny tantara izay manomboka amin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020 ka mifarana telo andro sy tapany ara-tandindona aty aoriana, tamin’ny Jolay 2023. Zava-dehibe tahaka izany koa ny hoe, raha nanamarika ny fiandohana sy ny fiafaran’ny fotoana farany fiandrasana i Alfa sy Omega, dia tsy tanana iray no nasandrany ho any an-danitra, fa ny tanany roa tonta, ary nianiana tamin’Ilay velona mandrakizay doria Izy.
The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!
Ny Zanak’Andriamanitra izay Zanak’olona dia manao fianianana miaraka amin’ny Ray, eo amin’ilay toerana indrindra izay niandohan’ny tendron’ny tantaran’ny vahoakan’Andriamanitra ao amin’ny fanekena, raha nantsoin’i Kristy voalohany Abrama tamin’ny teny fikasana, ary avy eo nohamafisiny tamin’ny fianianana izany teny fikasana izany. Esory ny kapanao, fa eo amin’ny tany masina ianao!
The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.
Ny litera afovoany amin’ireo vanim-potoana ara-paminaniana telo dia tsy inona fa ny fahatanterahana omega an’ilay faminaniana momba ny fotoan’ny fanekena 430 taona an’i Abrama sy i Paoly, araka ny aseho ao amin’ny 1290 taona ao amin’ny andininy faha-iraika ambin’ny folo. Ilay andininy, rehefa nohatonina tamin’ny fahatakarana Millerita, dia nanondro fe-potoana fanomanana telopolo taona ho an’ny fahefana papaly, ary avy eo ny 1260 taona nisian’ny fanenjehana ara-papaly izay manaraka izany. Ny 430 taona an’i Abrama dia maneho fanandevozana sy fanafahana ao amin’ny firenena voafaritra iray, miaraka amin’ireo telopolo taona voalohany izay maneho ny nidiran’ny Tompo tamin’ny fanekena tamin’i Abrama. Ny fanomanana telopolo taona ho an’ny mpisorona dia nanomboka tamin’ny 1989, tamin’ny fotoanan’ny farany, ary mifarana amin’ny lalàna alahady ireo telopolo taona ireo, rehefa lazain’ilay andininy fa hapetraka ny fahavetavetana mahatonga fandravana, ary avy eo dia hanenjika ny olon’Andriamanitra mandritra ny 1260 taona ara-tandindona, mifanaraka amin’ny 42 volana ara-tandindona an’i Jaona ao amin’ny Apokalypsy toko faha-telo ambin’ny folo.
The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.
Ang kilusang repormador ng isandaan at apatnapu’t apat na libo ay nagsimula noong 1989, nang simulan ng Panginoon ang Kaniyang gawain ng paghahanda ng isang pagkasaserdote upang maglingkod sa panahon ng krisis sa hatinggabi, na nagsisimula sa kautusan ng Linggo. Ang Alpha at Omega ay tumayo sa ibabaw ng tubig ng Hiddekel at itinaas ang kapuwa Niya mga kamay sa langit, na nanunumpang kapag natupad na ang pagkakawatak-watak mula Hulyo 18, 2020 hanggang Hulyo 2023, ang mga kababalaghang kaugnay ng gawain ni Cristo na pag-iisa ng Kaniyang pagka-Diyos sa pagkatao ay matatapos.
This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.
Izao no fanambaràna mitovy amin’ny ao amin’ny toko faha‑folo, ao anatin’ny filaharan’ny kotroka fito; fa tsy teo ihany no namaranany ny fampiharana ara‑paminaniana ny fotoana, fa nolazainy koa fa amin’ny andron’ny fanenoan’ny trompetra fahafito dia ho tanteraka ny zava‑miafin’Andriamanitra. Ny andalan-teny mifanitsy ao amin’ny Daniela 12 dia manondro fa, rehefa nifarana tamin’ny Jolay 2023 ny fanaparitahana, dia ho tanteraka ny famaranana ny fanisiana tombo-kase ny olon’Andriamanitra, araka ny asehon’ny fanenoan’ny trompetra fahafito, izay nifanindry tamin’i Kristy nanandratra ny tànany sy nianiana tao amin’ireo andalan-teny mifanitsy roa tonta.
The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.
Ny vanim-potoana ara-paminaniana voalohany sy ny vanim-potoana ara-paminaniana farany amin’ilay hafatra telo sosona ao amin’ny Daniela 12 dia mitondra mariky ny alfa sy omega. Ny vanim-potoana voalohany ao amin’ny andininy fahafito dia manondro ny fiafaran’ilay vanim-potoana iray ihany, izay asian’ny andininy faha-roa ambin’ny folo marika ho fiandohana. Eo anelanelan’ny andininy faha-7 sy faha-12 no anehoana ny tantaran’ny fotoanan’ny farany, hatramin’ny taona 1989 ka hatramin’ny fifaranan’ny fotoam-pitsapana. Eo afovoan’ny vanim-potoanan’ny alfa ao amin’ny andininy faha-7 sy ny tantaran’ny omega ao amin’ny andininy faha-12 no anehoana ny fikomian’olombelona farany, manomboka amin’ny lalàn’ny Alahady ka hatramin’ny fitsanganan’i Mikaela; ary aseho izany ao amin’io toko io indrindra izay itsanganan’i Mikaela.
The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.
Ny fikomian’ny vanim-potoana afovoany dia indrindra indrindra ny tantara ivelan’ny fikomiana; fa ny telopolo taona voalohany kosa dia ny tantara anatiny momba ny fanomanana ny mpisorona izay mifanehatra mivantana amin’ireo hery ivelany aseho ao amin’ny vanim-potoana 1260 manaraka.
The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.
Ny vanim-potoana afovoany dia maneho ny fikomian’ny litera fahatelo ambin’ny folo amin’ny abidia hebreo, ary mitambatra amin’ny ao anaty izany, satria asehony ny ady farany amin’ilay fifanandrinana lehibe eto ambonin’ny tany, raha mbola maharitra ny fotoam-pahasoavana. Ny fitambaran’ny ivelany sy ny ao anaty ao aminy dia hafatr’ilay fahitana farany nomena an’i Daniela koa, izay asehon’ny ony Hiddekel sy ireo toko telo izay mitondra koa ny sonian’ny Alfa sy Omega, sady miorina eo ambonin’ny rafitry ny fahamarinana. Ny toko voalohany sy farany dia miresaka ny fanombohan-kase ny olon’Andriamanitra, izay aseho ho ireo kintana mamirapiratra mandrakizay. Ny toko afovoan’ny fikomiana dia manondro io tantara io ihany, izay aseho ao amin’ny andininy fahiraika ambin’ny folo miaraka amin’ny 1290 taona, izay andininy afovoany ao anatin’io rafitra io ihany.
When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.
Rehefa ampiasain’i Kristy ao anatin’ny rafitra ara-paminaniana ny tanany, dia maneho fahamarinana maro izany, nefa koa maneho ny lalana itarihany ny olony. Ny fanambarana an’i Jesosy Kristy dia nanomboka novahana ny tombo-kaseny tamin’ny volana Jolay 2023. Io famahana ny tombo-kase io dia ahitana koa ny famahana ny tombo-kasen’ny kotrokorana fito sy ny hafatr’i Daniela araka izay aseho ao anatin’ny toko faharoa ambin’ny folo. Mitranga ao anatin’ny tantara miafina ao amin’ny andininy faha-efapolo izany famahana ny tombo-kase izany, izay nanomboka tamin’ny 1989 ary mifarana amin’ny lalàn’ny Alahady. Ao anatin’izany tantara izany no hanisiana tombo-kase ny olon’Andriamanitra, ary ny firotsahan’ny Fanahy Masina no anasiana tombo-kase azy. Ny firotsahana farany an’ny Fanahy Masina dia voafaritra ao amin’ny toko fahavalo ao amin’ny Apokalypsy, izay anehoana azy ho ny tombo-kase fahafito, ary noho izany dia ny tombo-kase farany. Ny Liona avy amin’ny fokon’i Joda no naharesy tao amin’ny toko fahadimy mba hanokatra ny boky voaisy tombo-kase fito.
The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.
Ny tombo-kase fahenina no nametraka ilay fanontaniana eo amin’ny faran’ny toko fahenina, manao hoe iza no hahajanona mandritra ny fotoana izay tsy hisian’ny fanelanelanana intsony noho ny ota.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Fa tonga ny andro lehiben’ny fahatezerany; ary iza no hahajanona? Apokalypsy 6:17.
The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.
Ny toko manaraka, na koa azo lazaina hoe andininy manaraka, dia mampiditra ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina sy ny vahoaka betsaka izay angonina ho ao amin’ny fanjakan’Andriamanitra mandritra ny krizin’ny lalàn’ny Alahady. Ny iray hetsy sy efatra arivo amby efatra alina no valin’ilay fanontanian’ny tombo-kase fahenina. Rehefa aseho ao amin’ny toko fahafito izy ireo, dia ny toko fahavalo kosa no manondro ny fanesorana ny tombo-kase fahafito sy farany.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.
Ary rehefa novahany ny tombo-kase fahafito, dia nisy fahanginana tany an-danitra tokony ho antsasak’adiny. Ary hitako ireo anjely fito izay nitsangana teo anatrehan’Andriamanitra; ary nomena trompetra fito izy ireo. Ary nisy anjely hafa tonga ka nitsangana teo amin’ny alitara, nitondra fitondra-manitra volamena; ary nomena ditin-kazo manitra be dia be izy, mba hanaterany izany miaraka amin’ny fivavaky ny olo-masina rehetra eo ambonin’ny alitara volamena izay teo anoloan’ny seza fiandrianana. Ary ny setroky ny ditin-kazo manitra, izay niaraka tamin’ny fivavaky ny olo-masina, dia niakatra teo anatrehan’Andriamanitra avy tamin’ny tanan’ilay anjely.
And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Ary nalain’ilay anjely ny lovia fandoroana ditin-kazo manitra, dia nofenoiny afo avy teo amin’ny alitara izany ka natsipiny tamin’ny tany; ary nisy feo, sy kotrokorana, sy helatra, ary horohoron-tany. Apokalypsy 8:1–5.
The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.
Ny “afo,” izay aseho ao amin’ny Isaia toko fahenina ho “vainafo,” izay ambaran’i Sister White ho tandindon’ny fanadiovana, dia alaina eo amin’ny alitara ka atsipy amin’ny tany. Ny “afo” avy any an-danitra tamin’ny Pentekosta dia naseho ho lelany “afo.” Ny “afo” no ampiasain’ny Iraky ny Fanekena hanadiovana ny zanak’i Levy.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Ny fitantazany dia eo an-tànany, ary hodioviny tsara ny famoloany, ka hovoriny ao an-tsompitry ny variny ny vary.’ Matio 3:12. Ity dia anankiray tamin’ireo fotoana fanadiovana. Tamin’ny alalan’ny tenin’ny fahamarinana no nanasarahana ny akofa tamin’ny vary. Noho izy ireo feno fireharehana sy fiheveran-tena ho marina ka tsy handray fananarana, sady tia izao tontolo izao loatra ka tsy hanaiky fiainana feno fanetren-tena, dia maro no niala tamin’i Jesosy. Maro koa no mbola manao izany ankehitriny. Sedraina amin’izao andro izao ny fanahy tahaka ny nanandramana an’ireo mpianatra tao amin’ny synagoga tao Kapernaomy. Rehefa ampiharina amin’ny fo ny fahamarinana, dia hitany fa tsy mifanaraka amin’ny sitrapon’Andriamanitra ny fiainany. Hitany fa ilaina ny fiovana tanteraka ao amin’ny tenany; nefa tsy vonona izy handray ny asa fandavan-tena. Koa tezitra izy rehefa ahariharina ny fahotany. Miala izy satria tafintohina, tahaka ireo mpianatra izay nandao an’i Jesosy sady nimonomonona hoe: ‘Sarotra izao teny izao; iza no mahahaino izany?’” Ilay Fitiavana Mandrakizay, 392.
Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.
Ny afo no nidina teo amin’ny fanatitr’i Elia, tahaka izay nitranga tamin’ny fanatitr’i Gideona teo anatrehan’ilay anjely. Ny “afo” fanadiovana dia ny Tenin’Andriamanitra, satria ny atao hoe hohamasinina dia ny hohamasinina amin’ny Teniny. Ilay “afo” atsipy hidina etỳ an-tany rehefa esorina ny tombo-kase fahafito dia manondro ny fampaherezana ny hafatra ara-paminaniana izay voavaha tombo-kase amin’ny andro farany, mandritra ny fitsofana ny trompetra fahafito, mandritra ny fahatanterahana farany sy lavorary ireo zava-nitranga asehon’ny kotrokorana fito sady hamafisin’ireo fe-potoana ara-paminaniana telo ao amin’ny Daniely toko faha-12 izay voaisy tombo-kase mandra-pahatongan’ny andro farany.
The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.
Ny Fanambaran’i Jesosy Kristy izay vahana tombo-kase eo anoloan’ny hifaranan’ny fotoam-pitsapana ho an’ny olombelona—dia ahitana ny famahana tombo-kase ny kotrokorana fito, ny fanesorana ny tombo-kase fahafito, ny famahana tombo-kase an’i Daniela roa ambin’ny folo, ary ny famahana tombo-kase ny tantara miafina ao amin’ny andininy faha-efapolo ao amin’i Daniela iraika ambin’ny folo, dia ilay tantara indrindra izay nanontanian’ilay anjely ilay Lehilahy nitafy rongony fotsy hoe inona no ho faran’ireo zava-mahagaga ireo.
The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.
Ilay Lehilahy nitafy lamba rongony dia namaly ka nanao hoe—Rehefa tonga eo amin’ny famaranana ny fe-potoan’ny fahatarana amin’ny Jolay 2023 ianareo, dia tafiditra eo amin’ny tantaran’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo.
He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.
Izy koa dia nilaza fa—amin’ny fiafaran’ireo telo andro sy tapany ara-tandindona ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, dia hisy hafatra ara-paminaniana avy ao amin’ny bokin’i Daniela hovahana tombo-kase, araka ny asehon’ny tandindon’ny andron’ny farany tamin’ny taona 1798. Ny fahamarinana izay hovahana tombo-kase amin’izany fotoana izany, amin’ny fiafaran’ny telo andro sy tapany ara-tandindona, dia ho hita ao amin’ireo andininy sivy ao amin’ny bokin’i Daniela izay mamantatra sy mamaritra ny fanisiana tombo-kase sy ny famahana tombo-kasen’ny bokin’i Daniela.
We will continue these things in the next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.
“When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.
“Rehefa tonga teto an-tany Kristy, ny lovan-tsofina izay efa nampitaina nifandimby hatramin’ny taranaka fara mandimby, mbamin’ny fanazavan’olombelona ny Soratra Masina, dia nanafina tamin’ny olona ny fahamarinana araka izay ao amin’i Jesosy. Nalevina teo ambanin’ny antontam-pomban-drazana ny fahamarinana. Very ny hevi-panahy ao amin’ireo boky masina; fa noho ny tsi-finoany dia nohidian’ny olona ny varavaran’ny haren’ny lanitra. Nandrakotra ny tany ny aizina, ary aizim-pito ny olona. Nitazana avy any an-danitra ho etỳ an-tany ny fahamarinana; nefa tsy nisy na aiza na aiza nanehoana ny dian’ny maha-Andriamanitra. Aloka manjombona tahaka ny rakotra fahafatesana no nanenika ny tany.
“But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.
“Fa ny Liona avy amin’ny firenen’i Joda no nandresy. Izy no nanokatra ny tombo-kase izay nanidy ny bokin’ny fampianarana avy amin’Andriamanitra. Nomena alalana izao tontolo izao hibanjina ny fahamarinana madio, tsy misy fangarony. Ny Fahamarinana mihitsy no nidina mba hanakodia hiala ny haizina sy handresy ny fahadisoana. Mpampianatra iray no nirahina avy any an-danitra nitondra ny mazava izay hampahazava ny olona rehetra izay tonga amin’izao tontolo izao. Nisy lehilahy sy vehivavy izay nitady fatratra fahalalana, dia ny teny azo antoka momba ny faminaniana, ary nony tonga izany, dia tahaka ny mazava mamirapiratra ao amin’ny fitoerana maizina izany.” Spalding Magan, 58.
“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.
“Ny mpanora-dalàna sy ny Fariseo dia nilaza fa manazava ny Soratra Masina, nefa nohazavainy araka ny heviny sy ny lovantsofina nentim-paharazany izany. Ny fanaony sy ny fitsipiny dia vao mainka nihamafy sy nitaky bebe kokoa hatrany. Raha ny amin’ny heviny ara-panahy, ny Teny Masina dia tonga tahaka ny boky voaisy tombo-kase ho an’ny olona, ka nakatona tsy ho takatry ny sainy.” Signs of the Times, 17 Mey 1905.