The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Ny taranaka efatra ao amin’i Joela dia maneho fandravana miandalana ny tanim-boalobok’Andriamanitra nanomboka tamin’ny 1863 ka hatramin’ny lalàn’ny Alahady. Ny isa efatra koa dia maneho toetra efatra ao amin’ny toetran’i Kristy. Ny kerobima ao amin’ny fitoerana masina dia manana fisehoan-tava efatra, ary ireo fisehoana ireo dia mifandrindra amin’ny fizarana efatra an’i Isiraely fahiny raha nitoby manodidina ny fitoerana masina izy ireo. Ireo koa dia maneho ny filazantsara efatra.

As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

Ny tarehin’izy ireo dia tahaka izao: izy efa-dahy samy nanana tarehin’olona; ary teo amin’ny ilany ankavanana dia nisy tarehin’ny liona; ary izy efa-dahy samy nanana tarehin’ny omby teo amin’ny ilany ankavia; ary izy efa-dahy koa samy nanana tarehin’ny voromahery. Ezekiela 1:10.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

Ary ny biby voalohany dia tahaka ny liona, ary ny biby faharoa tahaka ny zanak’omby, ary ny biby fahatelo nanana tarehy tahaka ny an’ny olona, ary ny biby fahefatra dia tahaka ny voromahery manidina. Apokalypsy 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

La Bible (Nomery 2) dia manoritsoritra ireo foko 12 (afa-tsy i Levy, izay nitoby avy hatrany nanodidina ny tabernakely) ho voalamina ho toby efatra, samy ahitana foko telo avy, napetraka tamin’ireo lafin-tany efatra manodidina ny fitoerana masina, samy teo ambanin’ny fanevany avy, izany hoe saina na famantarana. Io filaharana io dia namorona fitoviana ara-panoharana, izay ahitan’ny toby etỳ an-tany taratra ny seza fiandrianana any an-danitra, izay ambenan’ny kerobima.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Joda dia niatrika ny atsinanana, nankany amin’ny masoandro miposaka teo am-bavahadin’ny fitoerana masina. Ny fanevan’i Joda dia liona, fa izany no maneho ny Liona avy amin’ny firenen’i Joda. Ny firenena roa niaraka tamin’i Joda dia Isakara sy Zebolona. Ao amin’ny fahitan’i Jaona, ny biby voalohany dia tahaka ny liona, tahaka ny kerobiman’i Ezekiela izay nanana tarehin-diona. Robena, izay tandindon’ny olona, dia teo atsimo niaraka tamin’i Simeona sy Gada. Teo andrefana dia Efraima, niaraka tamin’i Benjamina sy Manase, izay nasehon’ny omby. Teo avaratra dia Dana, niaraka tamin’i Asera sy Naftaly, izay nasehon’ny voromahery. Ny fifandraisan’ireo firenena amin’ny tarehy efatra ao amin’ny fitoerana masina any an-danitra dia aseho ao amin’ireo filazantsara efatra.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Matio no Liona avy amin’ny firenen’i Joda, Marka no omby fanatitra, Lioka no olona ary Jaona no voromahery manidina avo. Kristy, amin’ny maha-Liona avy amin’ny firenen’i Joda Azy, dia mamaritra ny Tenany ho Ilay manisy tombo-kase sy manokatra ny Tompoeny ara-paminaniana. Ny bokin’i Matio dia ahitana firesahana mivantana betsaka kokoa momba ny fahatanterahan’ny faminaniana mesianika (12) noho ireo filazantsara telo hafa natambatra. Tsy manakaiky akory izany.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Ny bokin’i Matio dia maneho ny Tenin’Andriamanitra ara-paminaniana. Lioka, izay mpitsabo, dia manolotra ny filazantsarany avy amin’ny fomba fijery an’i Kristy ho Zanak’olona, fa Lioka no tavan’ny olona. Marka kosa manolotra ny filazantsarany momba an’i Kristy avy amin’ny fomba fijerin’ny fanatitra sorona izay nasehon’i Kristy, fa Marka no omby. Jaona no voromahery manidina avo, izay nanambara ny zavatra lalina momba an’Andriamanitra tao amin’ny fanolorany ny filazantsaran’i Kristy.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Zava-dehibe ny mahatakatra ny bokin’i Matio araka izay anehoana azy ao anatin’ny Teny faminaniana. Ny bokin’i Matio dia ny Liona avy amin’ny firenen’i Joda, Tompon’ny Teniny faminaniana, ilay Mpampanisa isa mahagaga ny zava-miafina, ilay Mpahay teny mahagaga, Ilay manisy tombo-kase sy manala tombo-kase ny Teniny. Jesosy no Alfa sy Omega, ary Izy no Teny. Ny boky voalohany ao amin’ny Testamenta Vaovao sy ny boky farany ao amin’ny Testamenta Vaovao dia boky faminaniana. Maro no mahalala izany zava-misy izany momba ny bokin’ny Apokalypsy, nefa mety tsy mbola nahatsikaritra izy ireo fa i Matio no alfa amin’ny Testamenta Vaovao, ka noho izany dia tsy maintsy mifanaraka amin’ny omega amin’ny Testamenta Vaovao izy. Tsy maintsy maneho ny farany izany, dia ny bokin’ny Apokalypsy.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Noho izany, rehefa hitantsika ao amin’i Matio ny tsipika mifanandrify amin’ny tsipiky ny tantaran’ny fanekena ao amin’ny Genesisy, izay aseho ao amin’ny toko iraika ambin’ny folo ka hatramin’ny roa amby roapolo, dia tsy inona izany fa fahamarinana izay sokafan’ny Liona avy amin’ny fokon’i Matio tombo-kase. Ireo toko roa ambin’ny folo amin’ny tantaran’ny fanekena izay aseho ao amin’ny Genesisy sy Matio ary Apokalypsy dia izao voavaha ny tombo-kaseny, ary izay faritanay dia izao: ny toko faha-telo amby roapolon’i Matio dia maneho ny fisarahana ny hendry sy ny adala ao amin’ny fanoharana ny amin’ny tanim-boaloboka. Loza valo amin’ireo vahoakan’ny fanekena taloha, izay mahita ny tandindony ara-paminaniana ao amin’ireo fanahy valo misolo tena ny iray hetsy sy efatra amby efatra alina izay miakatra ao amin’ny sambon’ny fiarovana. Ny 23 dia fanehoana ny asa izay nanomboka tao amin’ny fitoerana masina any an-danitra rehefa tonga tamin’ny fiafarany ny 2300 andro tamin’ny 22 Oktobra 1844, ary mbola hanao izany indray amin’ilay lalàn’ny Alahady ho avy tsy ho ela. Ny toko faha-23 no manamarika izany fahamarinana izany.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Toko faha-efatra amby roapolo dia miseho eo am-pamaranan’i Kristy ny dininy tamin’ny Isiraely niodina, ka nandaozany ny tempolin’ny Jiosy fanindroany farany. Ny isa 24 dia tandindon’ny fifindrana avy amin’ny Isiraely fahiny ho amin’ny Isiraely ankehitriny, dia ilay teboka indrindra eo amin’ny tantara ara-paminaniana izay nijoroan’i Kristy raha nanolotra ny hafany tao amin’ny Matio toko faha-efatra amby roapolo Izy. Ny hafatra ara-paminaniana ao amin’ny Matio 24 dia fanoharana avy amin’Andriamanitra momba ny fomba fiasa andalana eo ambonin’ny andalana, izay miresaka manokana ny tantaran’ny Millerita, ary noho izany dia ny tantaran’ny iray hetsy sy efatra arivo sy efatra alina. Ny 24 dia asehon’ny fiangonana ao amin’ny Apokalypsy 12, izay mitsangana eo ambonin’ny volana, ka ny volana no taratry ny hazavan’ny masoandron’ny fahamarinana. Eo an-dohany dia misy kintana roa ambin’ny folo, izay maneho ny 24, satria izy dia maneho ny tantara mitarika ho amin’ny fahaterahan’i Kristy, tamin’ny fotoana izay niovan’ny foko roa ambin’ny folon’ny Isiraely fahiny ho tonga mpianatra roa ambin’ny folon’ny Isiraely ankehitriny. Ao amin’ny toko faha-efatra amby roapolo no anehoana ny tantaran’ny Millerita hatramin’ny 1798 ka hatramin’ny fahadisoam-panantenana lehibe. Avy eo dia tonga ny Matio 25.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Ny isa 25 dia tandindon’ny Levita, na tsara na ratsy, nefa zava-dehibe tahaka izany koa ny anehoany ny fisarahan’ny Levita hendry sy ny Levita ratsy fanahy. Ao amin’ny Matio 25 dia aseho amin’ny vavolombelona telo, na fanoharana telo, ilay fizotry ny fisarahana izay tandindonin’ny isa dimy amby roapolo. Mazava ho azy fa ny fanoharana ny amin’ny virijina folo dia maneho ny tantaran’ny Millerita, ary koa ny tantaran’ny iray hetsy sy efatra alina sy efatra arivo sy iray hetsy sy efatra arivo. Izany tantara izany no tantaran’ny anjely voalohany; ny fanoharana ny amin’ny talenta no anjely faharoa; ary ny fanoharana ny amin’ny ondry sy ny osy no fitsaran’ny anjely fahatelo.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Toko faha-enina amby roapolo ka hatramin’ny faha-valo amby roapolo dia manondro ny tantaran’ny Paska ka hatramin’ny iraka filazantsara taorian’ny fanomboana tamin’ny hazo fijaliana.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

Ary rehefa vitan’i Jesosy izany teny rehetra izany, dia hoy Izy tamin’ny mpianany: Fantatrareo fa rehefa afaka roa andro dia Paska, ary ny Zanak’olona hatolotra mba hofantsihana amin’ny hazo fijaliana. Matio 26:1, 2

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Ny famintinana ireo famantaram-potoana samihafa ao amin’ny toko faha-26 dia ny teti-dratsy hamono an’i Jesosy ao amin’ny andininy faha-telo ka hatramin’ny faha-dimy. Avy eo dia nohosorana tao Betania Jesosy ao amin’ny andininy faha-enina ka hatramin’ny faha-telo ambin’ny folo. Ao amin’ny andininy faha-efatra ambin’ny folo ka hatramin’ny faha-enina ambin’ny folo, Jodasy dia mamadika an’i Kristy noho ny sekely volafotsy telo-polo. Avy eo dia tonga ny Paska niaraka tamin’ny mpianany, ao amin’ny andininy faha-fito ambin’ny folo ka hatramin’ny faha-dimy amby roapolo. Ao amin’ny andininy faha-enina amby roapolo ka hatramin’ny faha-sivy amby roapolo, Jesosy no manangana ny Fanasan’ny Tompo, ary ao amin’ny andininy faha-telopolo dia milaza mialoha ny handavan’i Petera Azy Jesosy. Ao amin’ny andininy faha-enina amby telopolo ka hatramin’ny faha-enina amby efapolo dia ao Getsemane Jesosy. Ao amin’ny andininy faha-fito amby efapolo ka hatramin’ny faha-enina amby dimampolo dia nosamborina Jesosy, avy eo ao amin’ny andininy faha-fito amby dimampolo ka hatramin’ny faha-valo amby enimpolo, Jesosy dia eo anatrehan’i Kaiafa sy ny Synedriona. Hatramin’ny andininy faha-sivy amby enimpolo no ho miakatra dia aseho ny fandavan’i Petera an’i Kristy. Ahitana famantaram-potoana manokana folo izay haverina mandritra ny andro farany io toko io.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Ny toko fahafito amby roapolo koa dia manana mari‑dalana miavaka folo. Jesosy dia natolotra tamin’i Pilato, avy eo Jodasy dia nanantona tena, dia nentina teo anatrehan’i Pilato Jesosy, avy eo Barabasy no nofidina, Pilato dia nanolotra an’i Jesosy hohomboana amin’ny hazo fijaliana, avy eo dia nesoesoina Jesosy, avy eo ny fanomboana tamin’ny hazo fijaliana, avy eo ny fahafatesan’i Jesosy, avy eo nalevina Jesosy ary farany ny mpiambina teo am-pasana no nanambara.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Ny toko fahavalo amby roa-polo dia manana famantarana telo monja, ka ny voalohany amin’izany dia ny fitsanganan’ny maty, arahin’ny laingan’ny Synedriona, ary avy eo ny iraka lehibe. Toko telo misy famantarana miavaka telo amby roapolo momba ny hazo fijaliana, izay haverina ao amin’ny tantaran’ireo iray hetsy sy efatra arivo amby efatra alina.

Matthew 26 – Ten Waymarks

Matio 26 – Tondrom-pamantarana Folo

  • Plot by chief priests and elders to kill Jesus (vv. 3–5)

    Tetika nataon’ireo lohan’ny mpisorona sy ny loholona hamonoana an’i Jesosy (and. 3–5)

  • Anointing at Bethany by the woman with alabaster box (vv. 6–13)

    Ny fanosorana tao Betania nataon’ilay vehivavy nitondra tavoara alabastara (and. 6–13)

  • Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

    Jodasy manaiky hamadika an’i Jesosy amin’ny sekely volafotsy 30 (and. 14–16)

  • Preparation and eating of the Passover with the disciples (vv. 17–25)

    Ny fanomanana sy fihinanana ny Paska niaraka tamin’ny mpianatra (and. 17–25)

  • Institution of the Lord’s Supper (vv. 26–29)

    Fampiorenana ny Fanasan’ny Tompo (and. 26–29)

  • Prediction of Peter’s denial (vv. 30–35)

    Ny faminaniana ny amin’ny handavan’i Petera (and. 30–35)

  • Agony in Gethsemane (vv. 36–46)

    Fahoriana tao Getsemane (and. 36–46)

  • Betrayal and arrest of Jesus (vv. 47–56)

    Famadihana sy fisamborana an’i Jesosy (and. 47–56)

  • Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

    I Jesosy notsaraina teo anatrehan’i Kaiafa sy ny Synedriona (and. 57–68)

  • Peter’s threefold denial (vv. 69–75)

    Ny fandavan’i Petera intelo misesy (and. 69–75)

Matthew 27 – Ten Waymarks

Matio 27 – Mari-pamantarana Folo

  • Jesus delivered to Pilate (vv. 1–2)

    Jesosy natolotra tamin’i Pilato (and. 1–2)

  • Judas’s remorse and suicide (vv. 3–10)

    Ny fanenenan’i Jodasy sy ny famonoan-tenany (and. 3–10)

  • Jesus before Pilate – the formal Roman trial (vv. 11–14)

    I Jesosy teo anatrehan’i Pilato – ny fitsarana ofisialy romana (and. 11–14)

  • Choice of Barabbas over Jesus (vv. 15–26)

    Ny fifidianana an’i Barabasy ho solon’i Jesosy (and. 15–26)

  • Pilate delivers Jesus to be crucified (included in the release of Barabbas)

    I Pilato dia manolotra an’i Jesosy mba hofantsihana amin’ny hazo fijaliana (tafidiran’ny famotsorana an’i Barabasy)

  • Mocking and scourging by the soldiers (vv. 27–31)

    Ny fanesoana sy ny fikapohan’ny miaramila (andininy 27–31)

  • The crucifixion (vv. 32–44)

    Ny fanomboana amin’ny hazo fijaliana (and. 32–44)

  • The death of Jesus (vv. 45–50)

    Ny fahafatesan’i Jesosy (and. 45–50)

  • Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

    Famantarana mihoatra ny voajanahary sy ny fandevenana nataon’i Josefa avy any Arimatia (and. 51–61)

  • Posting of the guard at the tomb (vv. 62–66)

    Fametrahana mpiambina teo am-pasana (and. 62–66)

Matthew 28 – Three Waymarks

Matio 28 – Zava-manamarika Telo Ny lahatsoratra amin’ity lesona ity dia ny toko farany amin’ny Filazantsaran’i Matio. Ho an’ny sasany, ny tsangan-kevitra fototra sy ny anton’izany dia mety hiseho fa mifantoka amin’ny lahatsoratra amin’ireo andininy 16 ka hatramin’ny 20. Na dia izany aza, raha ny zava-misy, io fizarana io dia tsy azo takarina raha tsy amin’ny alalan’ireo andininy mialoha azy. Na dia misy lafiny lehibe eo aza ny “Mandehana” sy ny “Mampianara ny firenena rehetra”, dia tsy ireo no antsoinay hoe “zava-manamarika” eto. Manoro kokoa ireo toe-javatra nanamarika ny lalan’ny Tompo nankany amin’ny fanatanterahana ny asa Izy sy ny fanomanana ireo mpianatra ho amin’izany no tiana hambara. Hitantsika ao amin’ity toko ity ny zava-manamarika telo toy izany. Voalohany, ny fasana misokatra. Faharoa, ny Tompo nitsangana tamin’ny maty nifankahita tamin’ireo mpianany. Fahatelo, ilay tendrombohitra tao Galilia, izay nandraisana ny fanirahana. Ireo dia tsy singa kisendrasendra fotsiny amin’ny tantara. Fanehoana ara-panoharana lalina izy ireo. Ny fasana misokatra dia manambara ny fandresena amin’ny fahafatesana sy ny fanamarinana ny Zanak’Andriamanitra. Ny fihaonana amin’ilay Kristy nitsangana tamin’ny maty dia maneho ny fanangonana indray sy ny fampaherezana ireo olony taorian’ny fahatahorana sy ny fiparitahana. Ary ilay tendrombohitra ao Galilia dia maneho sehatra iray vaovao amin’ny fanambarana sy ny asa fanompoana, mifandraika amin’ny olom-pirenena sy ny jentilisa, mifanohitra amin’ny fanompoana voafetra teo aloha tao Jodia. Noho izany, alohan’ny handinihantsika ny Didy Lehibe amin’ny tenany, dia tsy maintsy jerentsika ireo zavatra ireo araka ny filaharan’Andriamanitra isika. Ny filaharana dia tena ilaina. Tsy maintsy misy aloha ny fitsanganana amin’ny maty; avy eo ny fanambaràna ny Tenan’ny Tompo amin’ireo Azy; ary aorian’izany vao ny fanirahana hivoaka. “Ary rehefa afaka ny Sabata, tamin’ny mazava ratsy ho amin’ny andro voalohan’ny herinandro, dia tonga Maria Magdalena sy ilay Maria anankiray hijery ny fasana. Ary, indro, nisy horohoron-tany lehibe; fa nisy anjelin’ny Tompo nidina avy tany an-danitra ka nankeo, dia nanakodia ny vato tamin’ny varavarana ka nipetraka teo amboniny. Ary ny fijery azy dia tahaka ny helatra, ary ny fitafiany fotsy tahaka ny oram-panala; ary noho ny fahatahorana azy dia nangovitra ny mpiambina ka tonga tahaka ny maty” (Matio 28:1–4). Tsy nisy olombelona nanodina ny vato ho an’ny Tompo. Tsy nofongorana ny varavaran’ny fasana mba hahafahany mivoaka; efa nitsangana Izy. Nesorina ny vato mba hahafahan’ny hafa mijery ao sy mianatra fa foana ny fasana. Manan-danja lehibe izany. Tsy ny fitsanganana amin’ny maty no vokatry ny fandraisan’ny olombelona anjara na fanampiana avy ety ivelany. Asa avy amin’Andriamanitra tanteraka izy io. Natsangan’ny voninahitr’ny Ray Kristy. Tsy nisy sakana nahatazona Azy. Ny tombo-kasen’ny fitondram-panjakana, ny fiambenana romana, ny hery mahery vaika eo amin’ny fahafatesana—tsy nisy na iray aza tamin’ireo afaka nisakana ny asa nataon’Andriamanitra. Mariho koa fa ny vehivavy dia tonga, tsy mba amim-pinoana ny fitsanganana amin’ny maty, fa amim-piraiketam-po amin’ilay maty. Tiany ny Tompo, nefa mbola tsy azony ny fahatanterahan’ny teniny. Tena hita taratra ao amin’izany ny toetry ny sisa amin’ny Isiraely amin’ny andro farany. Hisy firaiketam-po marina amin’ilay Mesia, saingy hisy fahalalana manjavozavo sy tsy feno mandra-pahitan’izy ireo mazava kokoa ny asan’Andriamanitra. Ary hoy ilay anjely tamin’ireo vehivavy: “Aza matahotra ianareo; fa fantatro fa Jesosy Izay nohomboana tamin’ny hazo fijaliana no tadiavinareo. Tsy ato Izy; fa efa nitsangana Izy, araka izay nolazainy. Avia, jereo ny toerana izay nandrian’ny Tompo. Ary mandehana faingana, lazao amin’ny mpianany fa efa nitsangana tamin’ny maty Izy; ary, indro, mialoha anareo ho any Galilia Izy; any no hahitanareo Azy. Indro, efa voalazako taminareo izany” (Matio 28:5–7). “Aza matahotra ianareo.” Izany no teny voalohany avy any an-danitra ho valin’ny fahalemen’ny olombelona eo anatrehan’ny zava-misy mahatahotra amin’ny herin’Andriamanitra. Nohomboana tamin’ny hazo fijaliana tokoa Jesosy. Marina tanteraka ny fahafatesany. Saingy ilay nohomboana tamin’ny hazo fijaliana ihany no nitsangana tamin’ny maty. Ilay Nolavin’ny olombelona no Nankatoavin’Andriamanitra. Misy fanamafisana tsara tarehy eo amin’ireo teny ireo: “araka izay nolazainy.” Tsaroan’Andriamanitra ny tenin’ny Zanany ka manatanteraka izany. Mety tsy nahatsiaro ireo mpianatra; mety tsy nahatakatra ireo vehivavy; fa tsy misy na dia teny iray aza avy amin’ny Tompo latsaka amin’ny tany. Nahatanteraka izay rehetra nolazainy ny fitsanganany tamin’ny maty. Tsy nasaina hino fotsiny ireo vehivavy nefa tsy misy fijoroana vavolombelona. Hoy ilay anjely: “Avia, jereo ny toerana.” Ny finoana kristiana dia tsy miorina amin’ny anganongano fa amin’ny zava-misy izay naneken’Andriamanitra hijoroan’ny vavolombelona. Foana ny fasana, ary ny hafatra dia tsy maintsy ampitaina: “Lazao amin’ny mpianany.” Ary ahoana no endrik’ilay hafatra? Tsy hoe nitsangana tamin’ny maty fotsiny Izy, fa hoe “mialoha anareo ho any Galilia Izy; any no hahitanareo Azy.” Izany hoe, tsy ny fitsanganana amin’ny maty ihany no zava-dehibe, fa ny zava-mitranga aorian’ny fitsanganana amin’ny maty—dia ny fanangonana ireo olony manodidina Azy amin’ny toerana iray voatondro. Hisy fihaonana vaovao miaraka amin’ny Tompo nitsangana tamin’ny maty, ary tsy any Jerosalema izany, fa any Galilia. “Ary izy ireo dia niala faingana teo amin’ny fasana tamin’ny tahotra sy fifaliana lehibe ka nihazakazaka hilaza amin’ny mpianany. Ary raha nandeha izy ireo hilaza amin’ny mpianany, indro, Jesosy nifanena taminy ka nanao hoe: Miarahaba. Dia nanatona izy ireo, nihazona ny tongony ka niankohoka teo anatrehany. Ary hoy Jesosy taminy: Aza matahotra; mandehana, lazao amin’ny rahalahiko mba hankany Galilia, ary any no hahitan’izy ireo Ahy” (Matio 28:8–10). Eto no zava-manamarika faharoa. Tsy ampy ny fasana misokatra. Tsy maintsy misy ny fanambaran’ny Tompo velona ny Tenany. Tsy ny fiheverana sy ny fahatsiarovana no iorenan’ny kristianisma, fa ny amin’ny Olona velona iray fantatry ny olony sy itahian’izy ireo. Mariho ny fiovan’ny teny ampiasaina. Ilay anjely dia nilaza hoe, “lazao amin’ny mpianany.” Jesosy kosa milaza hoe, “lazao amin’ny rahalahiko.” Sambany, rehefa vita ny asa fanavotana ary resy ny fahafatesana, no iantsoan’ny Tompo ireo mpianany amin’ny fomba ampahibemaso hoe “rahalahy.” Midika izany fa misy fifandraisana vaovao iray niorina tamin’ny alalan’ny fahafatesany sy ny fitsanganany tamin’ny maty. Tsy tokony handalo fotsiny izany isika. I Petera dia nandà Azy. Ny hafa kosa nandositra. Kanefa tsy nilaza Izy hoe, “Lazao amin’ireo tsy nahatoky,” na “Lazao amin’ireo izay nandao Ahy.” Hoy Izy hoe, “Lazao amin’ny rahalahiko.” Izany no fahasoavana aorian’ny fitsanganana amin’ny maty. Tsy manamaivana ny fahotana izy, nefa manandratra ireo olom-bonjena ho amin’ny toerana iorenan’ny fifandraisana miorina amin’ny asa vitan’i Kristy. Mbola tazonina koa ny Galilia. Tsy fanovàna kisendrasendra toerana fotsiny izany. Ao amin’i Matio, Galilia no mifandraika amin’ilay sisa mahantra sy nolavina, ary koa amin’ny hazavan’ny fanompoana mamirapiratra any amin’ireo mipetraka ao amin’ny maizina (jereo Matio 4:12–16). Midika fihetsika iray mivoaka ivelan’ny fetra jiosy ao Jerosalema sy Jodia izany mankany amin’ny sehatra mivelatra kokoa. Tsy hoe nafoy ny Isiraely, fa hoe ampidirina ny fitsipika iray vaovao araka ny tanjona sy ny fiandrianan’ny fitsanganana amin’ny maty. “Dia raha nandeha izy ireo, indro, ny sasany tamin’ny mpiambina dia tonga tao an-tanàna ka nilaza tamin’ny lohan’ny mpisorona ny zavatra rehetra izay efa nitranga. Ary rehefa nivory tamin’ny loholona ireo ka nifampidinika, dia nanome vola be ho an’ny miaramila izy ireo, ka nanao hoe: Lazao hoe: Tonga tamin’ny alina ny mpianany ka nangalatra Azy raha natory izahay. Ary raha ren’ny governora izany, dia hampiononinay izy ka hataonay izay tsy hanahirana anareo. Dia nandray ny vola izy ireo ka nanao araka izay nampianarina azy; ary izany teny izany dia niely tamin’ny Jiosy hatramin’izao” (Matio 28:11–15). Eo am-panoharana sy ara-moraly, tena misy lanjany lalina io fizarana io. Raha tonga amin’ny fijoroana vavolombelon’Andriamanitra mazava indrindra ny olombelona ka mbola mandà ihany, dia tsy mijanona ho tsy mino fotsiny izy, fa lasa mamorona lainga ihany koa. Voalaza ny marina; taterina ny porofo; nefa maniry mafy kokoa ny fitarihana jamba ataon’ny finiavana sy ny tombontsoa ny fo. Ny lohan’ny mpisorona dia tsy mandinika akory raha marina ilay zava-nitranga. Ny tanjon’izy ireo dia ny hanakana ny vokatr’izany. Izany hatrany no ataon’ny tsy finoana ara-pivavahana. Raha tsy azony levonina ny zava-misy dia ezahiny kolikoly ny vavolombelona ary apetrany tantara sandoka. Ary tena zava-dehibe ny mahita fa io dia mitranga avy hatrany aorian’ny fitsanganana amin’ny maty. Raha misy ny fijoroana vavolombelona momba ny herin’Andriamanitra, dia eo koa ny fanoherana avy amin’i Satana. Raha miasa amin’ny fahamarinana Andriamanitra, dia miasa amin’ny fitaka ny fahavalo. Izany no tanjaka sy toetry ny ady izay mitohy mandraka ankehitriny. “Dia nankany Galilia ireo mpianatra iraika ambin’ny folo, tany amin’ilay tendrombohitra izay nanendren’i Jesosy azy ireo. Ary rehefa nahita Azy izy ireo, dia niankohoka; nefa ny sasany niahanahana. Ary Jesosy nanatona ka niteny taminy hoe: Efa nomena Ahy ny fahefana rehetra any an-danitra sy etỳ an-tany. Koa mandehana ianareo, dia ataovy mpianatra ny firenena rehetra, manaova batisa azy amin’ny anaran’ny Ray sy ny Zanaka ary ny Fanahy Masina; mampianatra azy hitandrina ny zavatra rehetra nandidiako anareo; ary, indro, Izaho momba anareo mandrakariva ambara-pahatongan’ny fahataperan’izao tontolo izao” (Matio 28:16–20). Tonga amin’ny zava-manamarika fahatelo isika izao: ilay tendrombohitra ao Galilia. Ao amin’ny Soratra Masina, matetika ny tendrombohitra no maneho toerana ambony ahitana fanambarana masina. Tao amin’ny tendrombohitra no nomena ny lalàna; tao amin’ny tendrombohitra no nanehoan’ny Tompo ny toetry ny fanjakana; tao amin’ny tendrombohitra no niovany tarehy. Eto koa, ao amin’ny tendrombohitra iray ao Galilia, no anaovany fanambarana aorian’ny fitsanganana amin’ny maty momba ny fahefany mivelatra sy ny iraka fanirahana ataony. Tsy Jerosalema no sehatra eto, toy ny ao amin’ny Lioka, izay mitarika antsika amin’ny fiakarana any an-danitra sy ny fiandohan’ny tantaran’ny fiangonana. Tsy ao koa ny fomba fijerin’i Jaona, izay manasongadina kokoa ny fifandraisana amin’ny fianakaviana any an-danitra. Eto kosa, tahaka ny mahazatra ao amin’i Matio, dia manana lafiny mifandray amin’ny fanjakana sy ny tany isika, na dia ampitomboin’ny fitsanganana amin’ny maty amin’ny endrika vaovaon-kery aza izany. Efa nomena Azy ny fahefana rehetra any an-danitra sy etỳ an-tany. Izy no Ilay nolavin’ny tany, nefa nampisandratry ny lanitra. Mariho fa ny Tompo dia tsy milaza hoe, “Efa halaina ny fahefana,” fa hoe, “Efa nomena Ahy.” Tsy eto intsony ny resaka zo mesianika fotsiny araka ny nofo, fa fahefana maneran-tany apetraka amin’ilay Zanak’olona nitsangana tamin’ny maty. Izany no antony mahatonga ny fanirahana hiitatra mihoatra noho ny Isiraely ka hahatratra “ny firenena rehetra.” Na izany aza, tsy mitovy tanteraka amin’ny fanambarana ny filazantsara araka izay hitantsika aoriana ao amin’ny Asa na ny Epistily izany. Eto dia ny mpianatra no ataon’ny firenena; batisa no iasàna amin’ny fampidirana azy ireo ho ao amin’ny fanekena ampahibemaso amin’ny anaran’ny Ray sy ny Zanaka ary ny Fanahy Masina; ary avy eo dia ampianarina hitandrina izay rehetra nandidian’i Kristy izy. Io rafitra io dia mifanaraka tsara amin’ny endrik’ilay fitondrana sy fanapahana mahakasika ny fanjakana, na dia manana toetra midadasika sy lalina noho ny zavatra rehetra fantatra taloha aza izy noho ny fanambarana feno momba ny anaran’Andriamanitra. Izany hoe, tsy tokony hafangaro izany na amin’ny fanirahana voafetra ao amin’ny Matio 10, izay natao ho an’ny ondrin’ny taranak’Isiraely very ihany, na amin’ny fampianarana paolinina momba ny fiangonana, izay idirantsika amin’ny alalan’ny Fanahy ho ao amin’ny tena iray. Ity dia manana ny toerany manokana sy ny fahamendrehany manokana. Mifanaraka amin’i Matio izy ary mifanaraka amin’ilay Mpanjaka nitsangana tamin’ny maty, Izay manambara ny fahefany ary maniraka ny irany amin’ny sehatra mivelatra kokoa. Na dia eto aza, ny tsy fahalavorarian’ny olombelona dia tsikaritra: “nefa ny sasany niahanahana.” Mahatalanjona izany. Mahita ny Tompo nitsangana tamin’ny maty izy ireo, nefa mbola misy fisalasalana. Endrey ny faharetan’ny Tompo, ary endrey ny fifangaroan’ny finoana sy ny fahalemena ao am-po tsara indrindra! Na izany aza, tsy nofoanany ny fanirahana noho izany. Ny fahefany sy ny fanatrehany no hanohana ny asa, fa tsy ny fahatanjahan’ireo mpanompo. Ary toy ny mahazatra, dia mifarana, tsy amin’ny olona, fa amin’Izy Tenany ny zava-drehetra: “Indro, Izaho momba anareo mandrakariva ambara-pahatongan’ny fahataperan’izao tontolo izao.” Tsy lazainy eto hoe handefa ny Fanahy Masina, na dia marina tanteraka aza izany araka ny fanambarana feno kokoa any an-kafa. Eto kosa dia manome toky ny fanatrehany manokana Izy. Ilay Mpanjaka nolavina nefa nitsangana tamin’ny maty dia mbola miaraka amin’ny olony raha mbola manatanteraka ny fanompoany eto an-tany izy ireo. Ary mariho ny fe-potoana: “ambara-pahatongan’ny fahataperan’izao tontolo izao.” Io fomba fiteny io dia mampiavaka an’i Matio. Mampiditra ao amin’ilay fanatanterahana farany ny raharaha, rehefa hiakatra ny fijoroana vavolombelona sy hiroso amin’ny farany ny taom-panompoana vao mialoha ny famaranana. Noho izany, ity fanirahana ity, na dia nisy fampiharana avy hatrany aza tamin’ireo iraika ambin’ny folo, dia mihoatra lavitra noho izy ireo ary mahatazana ilay lalana midadasika amin’ny fijoroana vavolombelona eo amin’ny firenena ka hatramin’ny fiafaran’ny vanim-potoana. Noho izany, ny zava-manamarika telo dia mijoro eo anoloantsika amim-pifandraisana mazava. Ny fasana misokatra—ny fandresena tanteraka amin’ny fahafatesana. Ny fihaonana amin’ilay Tompo nitsangana tamin’ny maty—ny fanangonana indray ireo rahalahy amin’ny fifandraisana ateraky ny fahasoavana. Ary ilay tendrombohitra ao Galilia—ny sehatra vaovao amin’ny fanambarana sy ny fanirahana miorina amin’ny fahefana rehetra nomena an’i Kristy nitsangana tamin’ny maty. Raha tsy misy ny voalohany dia tsy misy filazantsara. Raha tsy misy ny faharoa dia tsy misy antoka momba ny fifandraisana na fahalalana marina an’i Kristy. Raha tsy misy ny fahatelo dia tsy misy fanirahana ara-dalàna amin’ny asa. Saingy raha ireo rehetra ireo kosa no eo amin’ny toerany araka ny filaharan’Andriamanitra, dia manana fototra voapetraka amim-pahombiazana ho an’izay rehetra manaraka isika. Enga anie ka hianarantsika bebe kokoa ny hitandro ny filaharan’Andriamanitra. Matetika ny olombelona no maniry hirotoroto hiditra amin’ny asa. Saingy ny Soratra Masina dia manomboka amin’izay nataon’Andriamanitra, avy eo amin’izay asehon’ny Tompo, ary farany amin’izay andidiany hatao. Izany no filaharana marina—ary tsy ovàna mandrakizay izany.

  • The resurrection and empty tomb (vv. 1–10)

    Ny fitsanganana amin’ny maty sy ny fasana foana (and. 1–10)

  • The lie of the chief priests and elders to the soldiers (vv. 11–15)

    Ny laingan’ny lohan’ny mpisorona sy ny loholona tamin’ny miaramila (and. 11–15)

  • The Great Commission (vv. 16–20)

    Ny Iraka Lehibe (and. 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Tahaka ny nanamarihan’ny fanandraman’i Kristy hatramin’ny fanosorana tany Betania ka hatramin’ny Iraka Lehibe ny famaranana ny asany teto an-tany sy ny fanombohan’ny filazantsara ho an’ny firenena rehetra, dia averina ao amin’ny fanandraman’ny sisa amin’Andriamanitra ihany koa ireo mari-pamantarana ireo, raha manatona ny famaranana ny fotoam-pahasoavana sy ny fandreseny farany izy ireo.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Ny toko faha-enina amby roapolo ka hatramin’ny faha-valo amby roapolo dia maneho ny tantaran’ny Paska voarafitra eo ambonin’ny mari-dalana miavaka 23, izay averina mandritra ny tantara mitondra mankany amin’ny lalàn’ny Alahady sy ny manaraka aorian’izany.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

“Ny fahatongavan’i Kristy amin’ny maha-Mpisoronabe antsika Azy ho ao amin’ny fitoerana masina indrindra, ho amin’ny fanadiovana ny fitoerana masina, araka izay aseho ao amin’ny Daniela 8:14; ny fahatongavan’ny Zanak’olona ho eo amin’ilay Fahagolan’ny andro, araka izay aseho ao amin’ny Daniela 7:13; ary ny fahatongavan’ny Tompo ho ao amin’ny tempoliny, izay nambaran’i Malakia mialoha, dia samy filazana ny amin’ilay tranga iray ihany; ary izany koa dia asehon’ny fahatongavan’ny mpampakatra ho amin’ny fampakaram-bady, araka izay nofaritan’i Kristy tao amin’ny fanoharana ny amin’ireo virijina folo, ao amin’ny Matio 25.” Ilay Fiadiana Lehibe, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Ny fiafaran’ny 2300 andro tamin’ny 22 Oktobra 1844 dia haverina indray amin’ny lalàn’ny Alahady. Ireo mariky ny lalana 23 hita ao amin’ireo toko telo farany ao amin’ny Matio dia manondro ny ra sarobidy izay ampiasaina hampifamatotra ny maha-Andriamanitra amin’ny maha-olombelona.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

“Ny fanelanelanan’i Kristy ho an’ny olona ao amin’ny fitoerana masina any ambony dia tena ilaina amin’ny drafitry ny famonjena tahaka ny nahafatesany teo amin’ny hazo fijaliana. Tamin’ny fahafatesany no nanombohany izany asa izany, izay niakarany tany an-danitra mba hahatanteraka azy rehefa tafatsangana tamin’ny maty Izy. Tokony hiditra ao anatin’ny efitra lamba isika amin’ny finoana, ‘izay nidiran’ilay mpialoha lalana ho antsika.’ Hebreo 6:20. Any no taratry ny hazavana avy amin’ny hazo fijalian’i Kalvary. Any no ahazoantsika fahazavana mazava kokoa momba ireo zava-miafin’ny fanavotana. Ny famonjena ny olona dia tanterahina amin’ny fandaniana tsy manam-petra ho an’ny lanitra; ny fanatitra natao dia mifanaraka amin’ny fitakiana midadasika indrindra ataon’ny lalàn’Andriamanitra izay voadika. Efa nosokafan’i Jesosy ny lalana mankany amin’ny seza fiandrianan’ny Ray, ary amin’ny alalan’ny fanelanelanany no ahazoana maneho eo anatrehan’Andriamanitra ny faniriana marina ananan’izay rehetra manatona Azy amin’ny finoana.” The Great Controversy, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Natao hanindriana ao amin’ny Matio toko faha-23 ny fanamelohana ny fisoronana sandoka. Ny toko faha-26 ka hatramin’ny faha-28 no omega mifandraika amin’ny toko faha-23. Ny Levita sandoka, dia ny fitomboan’ny fikomian’ny loholona nandritra ny taranaka efatra, no namokatra ireo mari-pamantarana ao amin’ireo toko telo farany.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Ny toko faha-efatra amby roa-polo dia mamantatra ny fomba “tsipika eo ambonin’ny tsipika” ho fomba fiasan’i Kristy, raha ampiasainy ny fandravana an’i Jerosalema mba hilazana ny zavatra misy, ny zavatra efa nisy, ary ny zavatra mbola ho avy.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Ny faharavan’i Jerosalema tamin’ny taona 70 taor. J.K. dia nitranga tamin’io andro io ihany amin’ny taona izay nandravana voalohany an’i Jerosalema tamin’i Nebokadnezara. Ny fandravana an’i Jerosalema tamin’i Nebokadnezara dia tantara lasa, ary ny tantaran’i Kristy, tamin’ny nandraisan’i Titosy an’i Jerosalema, dia tandindon’ny faran’izao tontolo izao. Ny Matio 24 dia manandratra ny fomba fiasa hoe andalana amin’ny andalana, ka amin’izany dia mamaritra ny “fomba fiasa” ho singa iray amin’ny fijoroana ho vavolombelon’ny faminaniana.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

Ao amin’ny toko faha-24 no amantaràn’i Kristy ny maha-ilaina ny fahatakarana ny “fahavetavetana mahalao” izay nolazain’i Daniela mpaminany, dia ilay fahatakarana tena fototra an’i William Miller, sy ilay tandindona izay mametraka ny fahitana ao amin’ny bokin’i Daniela. Izy io koa dia maneho ny fikomian’ny Advantisma, satria nolavin’izy ireo ny fahatakarana milerita momba ny “isan’andro” ao amin’ny bokin’i Daniela, ka noho izany dia niombona tamin’ilay fahadisoam-panantenana mahery voalaza ao amin’ny 2 Tesaloniana toko faharoa. Mifandray mivantana amin’i Lioka 21 io toko io, ka amin’izany no amaritana ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844, izay tandindon’ny 9/11 hatramin’ny lalàn’ny Alahady. Mifandray koa amin’ny “andron’ny jentilisa” ao amin’ny Lioka 21:24 izany, izay fanalahidy lehibe amin’ny famohana ny “impito” an’i Mosesy, sady mifanaraka amin’ny fandrefesana ny tempoly ao amin’ny Apokalypsy toko faha-11.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Manomboka amin’ny toko faha-telo amby roa-polo, arahin’ny faha-24 sy faha-25, ary avy eo mifarana amin’ny toko faha-26 ka hatramin’ny faha-27, dia toko telo izay ahitana mariky ny lalana telo amby roa-polo, izay omega amin’ny alfa ao amin’ny toko faha-telo amby roa-polo. Ny toko faha-26 ampiana ny faha-27 sy faha-28 dia mitovy amin’ny “81,” izay tandindon’ny fisoronana. Amin’ny vavolombelona telo (Genesisy, Matio ary Apokalypsy) dia tsipika iray ny toko faha-11 ka hatramin’ny faha-22. Ny toko faha-23 ka hatramin’ny faha-28 dia tsipiky ny fahamarinana izay manomboka amin’ny 23 ary mifarana amin’ny 23.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Ny toko voalohany ka hatramin’ny fahafolo no voalohany amin’ireo tsipika ara-paminaniana telo ao amin’ny bokin’i Matio. Toko folo, arahin’ny toko roa ambin’ny folo, arahin’ny toko enina. Mampahafantatra antsika ny aingam-panahy fa ny boky rehetra ao amin’ny Baiboly dia mifanojo sy mifarana ao amin’ny Apokalypsy, ary noho izany dia mifanojo sy mifarana ao amin’i Matio avokoa ny boky rehetra ao amin’ny Baiboly. I Matio, amin’ny maha-endriky ny liona avy amin’ny firenen’i Joda azy, dia manondro faminaniana mesianika roa ambin’ny folo miavaka, ary ireo andalan-teny roa ambin’ny folo ireo no mamokatra ireo mariky ny làlana eo amin’ny tantaran’ny Millerita sy ny iray hetsy sy efatra arivo amby efatra alina. Tahaka ny anombohan’ny bokin’ny Apokalypsy amin’ny fanambaran’i Jesosy Kristy, ny toko voalohany ao amin’i Matio dia maneho fanambaran’i Jesosy Kristy izay mifandray amin’ny fiainana sy ny fijoroana ho vavolombelon’i Mosesy, amin’ny tantaran’ny Antikristy, sady manondro ireo singa telo ao amin’ny fiangonana mpandresy, araka ny asehon’ny mpaminany sy ny mpisorona ary ny mpanjaka.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Matio dia manomboka amin’ny fanambarana an’i Jesosy Kristy eo anatin’ny faneken’Andriamanitra amin’ny vahoaka voafidy. Hatramin’i Abrahama ka hatramin’i Davida dia taranaka efatra ambin’ny folo; hatramin’i Davida ka hatramin’ny fahababoana tany Babylona dia taranaka efatra ambin’ny folo; ary hatramin’i Babylona ka hatramin’i Kristy dia efatra ambin’ny folo indray. Ny tetiaran’i Kristy ao amin’i Matio dia mifanaraka amin’i Mosesy, fa Mosesy no alfa an’i Kristy, dia ny omega. Ny fiainan’i Mosesy, izay zato sy roapolo taona, dia mifanaraka amin’ny zato sy roapolo taona maha-androm-pitsapana eo amin’ny tantaran’i Noa. Koa ny faneken’i Noa dia mifamatotra amin’ny faneken’ny vahoaka voafidy. Ny zato sy roapolo taonan’i Mosesy dia maneho fe-potoana telo samy efapolo taona, izay nifarana tamin’ny namonoan’i Mosesy ilay Egyptiana tamin’ny faran’ny efapolo taona voalohany, ary tamin’ny famonoana ny lahimatoa sy i Farao mbamin’ny miaramilany tamin’ny faran’ny fe-potoana faharoa naharitra efapolo taona. Ny fe-potoana faharoa naharitra efapolo taona dia nifarana tamin’ny fikomiana tao Kadesy, ary ny fe-potoana fahatelo naharitra efapolo taona dia nifarana tamin’ny fikomiana faharoa tao Kadesy. Ireo tsipika faminaniana telo rehetra amin’ny alfa dia mifarana ao Kadesy, ary ireo tsipika faminaniana telo amin’ny tetiaran’i Matio dia mifarana amin’i Davida, amin’ny fahababoana tany Babylona, ary amin’ny Iraky ny fanekena.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Rehefa ampifanarahana amin’ny omega-n’i Kristy ny alfa an’i Mosesy, dia misy vavolombelona enina momba an’i Kadesy, dia ny 1863 sy ny lalàn’ny Alahady. Ny tetiarana ao amin’i Matio dia mametraka an’i Davida mpanjaka eo amin’i Kadesy, izay toerana itondrana ny Advantisma mivadi-pinoana ho any Babilona, raha Kristy kosa manamafy ny fanekena amin’ny iray hetsy sy efatra arivo amby efatra alina. Amin’ny fametrahana an’i Davida eo amin’ny lalàn’ny Alahady dia atsangana ny vavolombelona faharoa momba an’i Davida, ka i Davida dia anisan’ireo solontena olombelona telo izay nanomboka nanompo fony izy ireo telopolo taona. Kristy, Davida, Josefa ary Ezekiela dia samy nanomboka ny asany tamin’ny faha-telopolo taonany. Ireo efatra samy telopolo taona izay nanomboka nanompo ireo, miaraka, dia maneho ny fampiarahana ny maha-Andriamanitra amin’ny maha-olombelona, rehefa avadika ny fiangonana miady ho fiangonana mandresy. Io fiangonana io dia voaforon’ny mpaminany sy ny mpisorona ary ny mpanjaka. Ny fanovàna dia voamarika eo amin’ny lalàn’ny Alahady, izay Kadesy koa, ka noho izany i Davida ao amin’ny tetiaran’i Matio dia mifanaraka amin’i Davida telopolo taona.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Ny telopolo taona fiomanana dia mifanaraka amin’ny efajato sy telopolo taona amin’ny faneken’i Abrahama, ary koa amin’ny taonan’ny mpisorona sy ny 1290 taona ao amin’ny Daniela 12:11. Ao amin’ny lahatsoratra manaraka dia hodinihintsika tsirairay ireo faminaniana mesianika roa ambin’ny folo ao amin’ny bokin’i Matio. Voalohany aloha, faritanay ireo tsipika faminaniana telo ao amin’i Matio; ny toko voalohany ka hatramin’ny fahafolo, arahin’ny toko fahiraika ambin’ny folo ka hatramin’ny faharoa amby roapolo, ary avy eo ny fahatelo amby roapolo ka hatramin’ny fahavalo amby roapolo.

“For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

“Nandritra ny fotoana iray taorian’ny fahadisoam-panantenana tamin’ny taona 1844 dia nihevitra tokoa aho, niaraka tamin’ny vahoaka Adventista, fa nikatona mandrakizay tamin’izay ny varavaran’ny famindram-po ho an’izao tontolo izao. Io toerana io dia efa noraisina talohan’ny nanomezana ahy ny fahitana voalohany. Ny fahazavana nomen’Andriamanitra ahy no nanitsy ny fahadisoanay, ka nahafahanay nahita ny toerana marina.”

“I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

“Mbola mpino amin’ny foto-pampianaran’ny varavarana mihidy ihany aho, nefa tsy amin’ilay hevitra nampiasaintsika tamin’ny voalohany io teny io, na amin’ilay hevitra ampiasain’ireo mpanohitra ahy azy.”

“There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

“Nisy varavarana mihidy tamin’ny andron’i Noa. Tamin’izany fotoana izany dia nisy ny fisintahan’ny Fanahin’Andriamanitra niala tamin’ilay taranak’olombelona mpanota izay ringana tao amin’ny ranon’ny Safodrano. Andriamanitra Tenany no nanome an’i Noa ny hafatry ny varavarana mihidy hoe: ‘Ny Fanahiko tsy hifandahatra mandrakariva amin’ny olona, fa nofo ihany izy; nefa ho zato amby roa-polo taona ny androny’ (Genesisy 6:3).”

“There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

“Nisy varavarana nihidy tamin’ny andron’i Abrahama. Nitsahatra tsy niantso famindram-po tamin’ny mponin’i Sodoma intsony ny famindram-po, ary rava tamin’ny afo nalatsaka avy tany an-danitra avokoa izy rehetra afa-tsy Lota sy ny vadiny ary ny zanany vavy roa.”

“There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

“Nisy varavarana mihidy tamin’ny andron’i Kristy. Ny Zanak’Andriamanitra dia nanambara tamin’ireo Jiosy tsy nino tamin’izany taranaka izany hoe: ‘Indro, avela ho lao aminareo ny tranonareo’ (Matio 23:38).”

“Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

“Rehefa nitazana nidina nanaraka ny onjan’ny fotoana ho amin’ny andro farany, io hery tsy manam-petra io ihany no nanambara tamin’ny alalan’i Jaona hoe: ‘Izao zavatra izao no lazain’izay masina, izay marina, izay manana ny fanalahidin’i Davida, izay manokatra ka tsy misy olona mahahidy; ary manidy ka tsy misy olona mahavaha’ (Apokalypsy 3:7).”

“I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

“Naseho tamina fahitana aho, ary mbola mino ihany aho, fa nisy varavarana mihidy tamin’ny taona 1844. Izay rehetra nahita ny fahazavan’ny hafatry ny anjely voalohany sy faharoa ka nandà izany fahazavana izany, dia navela tao amin’ny haizina. Ary izay nanaiky izany ka nandray ny Fanahy Masina izay niaraka tamin’ny fanambaràna ny hafatra avy any an-danitra, nefa tatỳ aoriana niala tamin’ny finoany ka nilaza fa fitaka ny zavatra niainany, dia nandà ny Fanahin’Andriamanitra tamin’izany, ka tsy niangavy azy intsony Izy.”

“Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

“Ireo izay tsy nahita ny mazava dia tsy nanana heloka noho ny nandavany izany. Ny sokajin’olona izay nanamavo ny mazava avy any an-danitra ihany no tsy azon’ny Fanahin’Andriamanitra tratrarina. Ary io sokajy io dia nahitana, araka ny efa nambarako, na ireo izay nandà tsy handray ny hafatra rehefa natolotra taminy izany, na koa ireo izay, rehefa nandray azy, dia niala tamin’ny finoany tatỳ aoriana. Mety hanana endriky ny toe-panahy araka an’Andriamanitra izy ireo, ary hilaza tena ho mpanaraka an’i Kristy; nefa, satria tsy manana fifandraisana velona amin’Andriamanitra, dia ho azon’ny fitaka ataon’i Satana ho babo izy. Ireo sokajy roa ireo no aseho ao amin’ny fahitana—ireo izay nilaza fa fitaka ilay mazava izay narahiny, sy ny ratsy fanahy amin’izao tontolo izao izay, rehefa nandà ny mazava, dia nolavin’Andriamanitra. Tsy misy firesahana ireo izay tsy nahita ny mazava, ka noho izany dia tsy meloka tamin’ny nandavany izany.” Selected Messages, boky 1, 62, 63.

“It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

“Ireo no mandray amin’ny finoana an’i Jesosy ka manaraka Azy ao amin’ilay asa lehibe momba ny fampihavanana no mahazo ny soa avy amin’ny fanelanelanana ataony ho azy; fa izay mandà ny mazava izay mampiseho izany asam-panompoana izany kosa dia tsy mandray soa amin’izany. Ny Jiosy izay nandà ny mazava nomena tamin’ny fihavian’i Kristy voalohany, ary tsy nety nino Azy ho Mpamonjin’izao tontolo izao, dia tsy nahazo famelan-keloka tamin’ny alalany. Raha niditra tamin’ny fiakarany i Jesosy, tamin’ny rany manokana, tao amin’ny fitoerana masina any an-danitra mba handrotsahany amin’ny mpianany ny fitahian’ny fanelanelanana ataony, dia navela tao anatin’ny haizina tanteraka ny Jiosy mba hanohy ny fanatitra sy ny fanomezan’izy ireo izay tsy nisy ilàna azy. Efa nitsahatra ny fanompoam-pivavahana tamin’ny alalan’ny tandindona sy ny aloka. Tsy nisokatra intsony ilay varavarana izay nahitan’ny olona lalana hankanesana teo amin’Andriamanitra fahiny. Nandà tsy hitady Azy tamin’ilay hany lalana izay hahitana Azy tamin’izany fotoana izany ny Jiosy, dia tamin’ny alalan’ny fanompoana tao amin’ny fitoerana masina any an-danitra. Noho izany dia tsy nahita firaisana tamin’Andriamanitra izy. Taminy dia nikatona ny varavarana. Tsy nanana fahalalana an’i Kristy izy ho ilay fanatitra marina sy ilay hany Mpanelanelana eo anatrehan’Andriamanitra; koa tsy nahazo ny soa avy amin’ny fanelanelanana ataony izy.”

“The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

Ny toe-piainan’ireo Jiosy tsy mino dia maneho ny toe-piainan’ireo tsy mitandrina sy tsy mino eo amin’ireo izay milaza tena ho Kristiana, izay minia tsy mahalala ny asan’ilay Mpisoronabe feno famindram-pontsika. Tao amin’ny fanompoam-pivavahana tandindona, rehefa niditra tao amin’ny fitoerana masina indrindra ny mpisoronabe, dia notakina tamin’ny Isiraely rehetra ny hivory manodidina ny fitoerana masina ary amin’ny fomba tena manetriketrika hanetry ny fanahiny eo anatrehan’Andriamanitra, mba hahazoany famelan-keloka noho ny fahotany ka tsy ho voakapa hiala amin’ny fiangonana. Koa mainka ilaina tokoa amin’izao Andro fanavotana tandrifin-javatra izao ny hahatakarantsika ny asan’ilay Mpisoronabentsika sy hahafantarantsika izay adidy takina amintsika.

“Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

“Tsy mahazo mandà ny fampitandremana izay alefan’Andriamanitra aminy amin’ny famindram-po ny olona, ka tsy hisy sazy. Tamin’ny andron’i Noa dia nisy hafatra nalefa avy tany an-danitra ho amin’izao tontolo izao, ary niankina tamin’ny fomba nandraisany izany hafatra izany ny famonjeny. Satria nolaviny ny fampitandremana, dia nesorina tamin’ilay taranak’olombelona mpanota ny Fanahin’Andriamanitra, ka ringana tao anatin’ny ranon’ny Safodrano izy. Tamin’ny andron’i Abrahama, dia nitsahatra tsy nitalaho tamin’ny mponina meloka tao Sodoma intsony ny famindram-po, ary afa-tsy Lota sy ny vadiny mbamin’ny zanany vavy roa no levon’ny afo nalefa avy tany an-danitra. Toy izany koa tamin’ny andron’i Kristy. Ny Zanak’Andriamanitra dia nanambara tamin’ny Jiosy tsy nino tamin’izany taranaka izany hoe: ‘Indro avela ho lao aminareo ny tranonareo.’ Matio 23:38. Raha mibanjina ny andro farany Ilay Hery tsy manam-petra, dia manambara koa ny amin’ireo izay ‘tsy nandray ny fitiavana ny fahamarinana mba hovonjena izy’ hoe: ‘Koa amin’izany no hampandehanan’Andriamanitra fampiviliana mahery ho aminy, hinoany ny lainga; mba hohelohina avokoa izay rehetra tsy nino ny fahamarinana, fa nankasitraka ny tsi-fahamarinana.’ 2 Tesaloniana 2:10–12. Rehefa laviny ny fampianaran’ny Teniny, dia esorin’Andriamanitra ny Fanahiny ka avelany ho resin’ny fitaka izay tiany izy.” Ilay Hery Mifanandrina, 430, 431.