We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.

Raketo an-tsoratra ireo fahamarinana izay avoakan’ny Liona avy amin’ny firenen’i Joda amin’izao fotoana izao izahay. Ampifanarahanay ireo fahamarinana mba handinihana ny hafatr’i Joela, izay nofaritan’i Petera ho hafatry ny ranonorana farany ao amin’ny bokin’ny Asan’ny Apostoly. Manakaiky ireo fahamarinana izay eo am-panatanterahana ankehitriny izahay, dia ireo fahamarinana izay manatanteraka ny fisarahana farany eo amin’ireo antokon’olona roa izay miseho mandrakariva rehefa avoaka ny fahamarinana fitsapana. Ary dinihinay ihany koa ireo fahamarinana efa voavoaka ireo, tsy amin’ny maha-tenin’ilay anjely fahatelo izay mampisaraka azy ihany, fa amin’ny maha-teny izay manatanteraka ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina koa. Ilay anjely fahatelo dia sady manadio no manamasina.

Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.

Nanomboka tamin’ny Jolay 2023, ny Liona avy amin’ny firenen’i Joda dia nanokatra tsikelikely ireo fahamarinana mifandray amin’ny tsipika ivelany sy anatiny ao amin’ny tantaran’ny sisa amin’ny vahoakan’Andriamanitra. Ankehitriny isika dia manokatra ny bokin’i Matio, mba hahatakarana ny anjara asan’i Petera. Petera dia tandindon’ny fifandraisan’i Kristy amin’ny fanekena nataony tamin’ny ampakarina kristiana—ilay fiangonana izay haoriny eo ambonin’ny Vatolampy. Petera dia misolo tena ny ampakarina kristiana voalohany ary koa ny farany. Petera dia aseho ho io tandindona io indrindra ao amin’ny andininy afovoan’ny toko faha-iraika ambin’ny folo sy faha-roa amby roa-polo ao amin’i Matio, ary ireo toko ireo no toko afovoan’ny tsipika mifanandrify ao amin’ny Genesisy sy ny Apokalypsy, manomboka amin’ny toko faha-iraika ambin’ny folo ka hatramin’ny faha-roa amby roa-polo. Petera dia misolo tena ny iray hetsy sy efatra arivo amin’ny andro farany, ary ao amin’ilay andalan-teny dia any Kaisaria Filipy izy, izay Paniona ao amin’ny Daniela 11:13–15.

Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.

I Petera dia ao Panium, ary Izy koa dia hita eo amin’ny andro Pentekosta, ao amin’ny efitra ambony tamin’ny ora fahatelo, ary avy eo tao amin’ny tempoly tamin’ny ora fahasivy. Ireo ora enina ireo dia maneho ny fe-potoana izay anisy tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, mialoha ny fahatongavan’ny lalàna Alahady. Ny fanomboana an’i Kristy tamin’ny hazofijaliana koa dia nanomboka tamin’ny ora fahatelo ary maty Izy tamin’ny ora fahasivy, izay nitarika ho amin’ny fitsanganana amin’ny maty, ka izany no nanomboka ny vanim-potoana Pentekostaly izay nifarana tamin’i Petera tao amin’ny Pentekosta tamin’ny ora fahatelo sy fahasivy. Rehefa nandefa ny filazantsara ho any amin’ny Jentilisa ny Fitondran’Andriamanitra, dia naniraka hitady an’i Petera i Kornelio tamin’ny ora fahasivy. Ny ora fahatelo koa dia naneho ny fanatitra maraina ary ny ora fahasivy ny fanatitra hariva.

The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.

Ang panahong anim na oras ay kinakatawanan ng yugto ng pulong-kampo sa Exeter at ng malaking kabiguan noong Oktubre 22, 1844. Sa Mga Gawa, si Pedro ay inilalarawang napasa pagkakaisa kasama ng iba na bumubuo sa isang daan at apatnapu’t apat na libo sa katapusan ng kabanata isa, nang si Judas ay mapalitan ni Matias. Noon ay nabuo na ang bilang. May isang tiyak na pagsulong na kinikilala sa salaysay.

Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.

Petera no voalohany tao amin’ny efitra ambony, ary taorian’izany tao amin’ny tempoly. Raha tao amin’ny efitra ambony izy, dia tamin’ny ora fahatelo izany; ary tao amin’ny tempoly, dia tamin’ny ora fahasivy. Ny fanehoana tamin’ny ora fahatelo no nahatonga ny batisan’ny fanahy telo arivo.

Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.

Ary izay nandray ny teniny tamin-kafaliana dia natao batisa; ary tamin’izany andro izany dia nisy nanampy ho isan’izy ireo tokony ho telo arivo. Asan’ny Apostoly 2:41.

From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.

Manomboka amin’ilay fanisana eo amin’ny faran’ny toko voalohany ka hatramin’ny tempoly amin’ny ora fahasivy, io vanim-potoana io dia maneho ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo.

The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.

Ny iray alina sy efatra amby efapolo arivo dia hitondra ny hafatry ny fanamarinana amin’ny finoana, izay hafatry ny anjely fahatelo amin’ny fahamarinany tokoa. Ny fanamarinana dia asan’Andriamanitra amin’ny fanetreny ny voninahitry ny olona ho amin’ny vovoka, araka ny voamarik’i Rahavavy White tamin’ny fomba tena mendrika.

“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.

“Inona no atao hoe fanamarinana amin’ny finoana? Izany dia asan’Andriamanitra amin’ny fampidinana ny voninahitry ny olona ho amin’ny vovoka, sy amin’ny fanaovany ho an’ny olona izay tsy hainy atao ho an’ny tenany. Rehefa hitan’ny olona ny maha-tsinontsinona azy, dia voaomana izy hitafy ny fahamarinan’i Kristy. Rehefa manomboka midera sy manandratra an’Andriamanitra mandritra ny andro rehetra izy, dia amin’ny fijerena no anovàna azy ho amin’izany endrika izany ihany. Inona no atao hoe fanavaozam-piterahana? Izany dia ny fampahafantarana amin’ny olona ny tena toetrany marina, fa ao amin’ny tenany dia tsy misy vidiny izy. Tsy mbola nianaranareo na oviana na oviana ireo lesona ireo. Endrey, enga anie ka ho tsapanareo ny hasarobidin’ny fanahin’olombelona.” Manuscript Releases, boky faha-20, 117.

An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.

Ohatra iray amin’ny hafatry ny fanamarinana araka ny nasehon’ny iray hetsy sy efatra arivo amby efa-polo sy efatra dia i Gideona, izay lehilahin’ny fanekena, satria novana ho Jerobaal ny anarany. Ny hafatr’i Gideona dia izao: nametraka fanilo nirehitra tao anatin’ny siny tany izy, avy eo novakiny ilay siny, notsofiny ny trompetra ary niantsoantso izy hoe: “Ny sabatry ny Tompo sy Gideona.” Ny sabatr’i Gideona dia sabatry ny Tompo koa, satria ny sabatra dia Tenin’Andriamanitra, izay fitambaran’ny Maha-Andriamanitra sy ny maha-olombelona. Izany hafatra izany no nasehon’ny trompetra sy ny fitarainany, raha novakiny ilay siny. Ny siny dia ny maha-olombelona, izay tsy maintsy vakina, na aetry ho amin’ny vovoka, mba hampamirapiratra ny voninahitry ny fahazavan’Andriamanitra.

Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.

Alohan’ny nanambaràn’i Gideona ny hafatra dia nanangona lehilahy telonjato izy tamin’ny alalan’ny fizahan-toetra iray. Rehefa tapitra izany dingana izany, dia nanana lehilahy telonjato i Gideona. Ny 300 dia ampahafolon’ny telo arivo tamin’ny Pentekosta. Ireo no maneho ny tafika izay atsangana ao amin’ny Ezekiela toko fahafito amby telopolo, izay miditra ao amin’ny fanekena mandrakizay.

So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.

Koa dia naminany araka izay nandidiany ahy aho, ary tonga tao aminy ny fofonaina, dia velona izy, ka nitsangana tamin’ny tongony, tafika lehibe indrindra. Ary hoy Izy tamiko: Ry zanak’olona, ireo taolana ireo dia ny taranak’Isiraely rehetra; indro, hoy izy: Maina ny taolanay, ary very ny fanantenanay; tafasaraka izahay amin’ny anjaranay. Ezekiela 37:10, 11.

The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.

Ny tranon’Israely dia voakapa noho ny anjarany tsirairay avy, ary haneho i Ezekiela ny fomba hahatonga ireo anjaran’i Joda sy Efraima izay voakapa ho firenena iray. Io tafika io dia voaforon’ny tapa-kazo roa izay nisaraka, nefa atambatra ho tapa-kazo iray, rehefa miditra amin’ny fanekena amin’Andriamanitra izy ireo.

Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

Ary ankoatra izany, hanao fanekem-pihavanana amin’izy ireo Aho; ho fanekena mandrakizay amin’izy ireo izany; ary hapetrako izy ireo, sy hampitomboiko, ary haoriko eo afovoany mandrakizay ny fitoerako masina. Ary ny tabernakeliko koa hitoetra aminy; eny, Izaho ho Andriamaniny, ary izy ireo ho oloko. Ary ho fantatry ny jentilisa fa Izaho Jehovah no manamasina ny Isiraely, raha ny fitoerako masina eo afovoany no hitoetra mandrakizay. Ezekiela 37:26–28.

The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.

“Ny jentilisa hahalala fa Jehovah” no manamasina ny Isiraely, rehefa apetrany eo afovoany ny fitoerany masina. Ny fampiraisana ny fitoerana masin’Andriamanitra amin’ny olony dia maneho ny fampiraisana ny tempolin’olombelona amin’ny tempoly masina, ary rehefa mitranga izany, dia asiana tombo-kase ny 300 mahatokin’Andriamanitra, ary ny tontolo izao dia tsy afa-tsy ampitandremana amin’ny fahitana vahoaka iray izay nohamasinina nandritra ny krizin’ny lalàn’ny Alahady.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

“Ny asan’ny Fanahy Masina dia ny handresy lahatra izao tontolo izao ny amin’ny ota sy ny amin’ny fahamarinana ary ny amin’ny fitsarana. Tsy misy afa-tsy amin’ny fahitana ireo izay mino ny fahamarinana nohamasinina amin’ny alalan’ny fahamarinana, ka miasa araka ny foto-kevitra ambony sy masina, sady mampiseho amin’ny heviny ambony sy miavaka ny tsipika mampisaraka ireo izay mitandrina ny didin’Andriamanitra sy ireo izay manitsakitsaka izany eo ambanin’ny tongony, no ahafahan’izao tontolo izao ampitandremana. Ny fanamasinan’ny Fanahy no manamarika ny maha-samy hafa ireo izay manana ny tombo-kasen’Andriamanitra sy ireo izay mitandrina andro fitsaharana sandoka. Rehefa tonga ny fizahan-toetra, dia haseho mazava izay atao hoe mariky ny bibidia. Dia ny fitandremana ny Alahady izany. Ireo izay, rehefa avy nandre ny fahamarinana, dia mbola manohy mihevitra io andro io ho masina, no mitondra ny sonian’ilay lehilahin’ny ota, izay nihevitra hanova ny fotoana sy ny lalàna.” Bible Training School, 1 Desambra 1903.

God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.

Ny fitoeran-masin’Andriamanitra dia ampiraisina amin’ny fiangonany rehefa miova avy amin’ny fiangonana miady ny fiangonana ho amin’ny fiangonana mandresy. Ny fanekena lazain’i Ezekiela dia aseho miaraka amin’ny fampiraisana ireo tapa-kazo roa, izay mamorona firenena iray.

Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,

Lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Indro, horaisiko ny tapa-kazon’i Josefa, izay eo an-tanan’i Efraima, mbamin’ny firenen’Isiraely namany, ka hataoko eo aminy izy, dia eo amin’ny tapa-kazon’i Joda, ary hataoko tapa-kazo iray ihany izy ireo, ka ho iray eo an-tanako. Ary ireo tapa-kazo izay anoratanao dia ho eo an-tananao eo imasony. Ary lazao aminy hoe,

Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.

Izao no lazain’i Jehovah Tompo: Indro, halaiko hiala avy any amin’ny firenena jentilisa izay nalehany ny zanak’Isiraely, ary hangoniko avy amin’ny lafiny rehetra izy, ka hoentiko ho any amin’ny taniny ihany. Ary hataoko firenena iray izy ao amin’ny tany, eny ambonin’ny tendrombohitr’i Isiraely; ary mpanjaka iray no ho mpanjakany rehetra; ka tsy ho firenena roa intsony izy, ary tsy hisaraka ho fanjakana roa intsony na oviana na oviana. Ary tsy handoto tena intsony amin’ny sampiny izy, na amin’ny zava-betaveta ataony, na amin’ny fahadisoany rehetra; fa hovonjeko hiala amin’ny fonenany rehetra izay nanotany azy izy, ary hodioviko; ka ho oloko izy, ary Izaho ho Andriamaniny. Ezekiela 37:19–23.

The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.

Ny tehina an’i Efraima sy ny tehina an’i Joda dia ireo fiparitahana roa maharitra 2520 taona nihatra tamin’i Efraima sy Joda, izay tonga tamin’ny fiafarany tamin’ny 1798 sy ny 22 Oktobra 1844 avy. Tonga firenena iray monja, dia ny Isiraely ara-panahy ankehitriny, izy ireo tamin’ny 22 Oktobra 1844, raha nanomboka ny asan’ny fanadiovana ny olony, na ny fitoerany masina. Izany tantara izany dia tandindon’ny tantaran’ireo iray hetsy sy efatra alina sy efatra arivo, izay hodiovina sy hodiovina ho madio (ho voadio) amin’ny alalan’ilay Iraky ny Fanekena, izay tonga tampoka ao amin’ny tempoliny amin’ny lalàna alahady. Rehefa tanteraka izany fanadiovana izany, eo indrindra mialoha ny lalàna alahady, ny fiangonana mpandresy dia hanana mpanjaka hanapaka azy, ary izany mpanjaka izany dia Davida, izay nanomboka nanjaka tamin’izy telo-polo taona. Izy ihany no Davida izay, ao amin’ny toko voalohan’ny Matio, no taranaka fahefatra ambin’ny folo hatramin’i Abrahama. Izany dia manondro vavolombelona fahatelo momba an’i Davida amin’ny lalàna alahady. Ilay tafika mahery izay atsangana avy amin’ireo tehina roa dia tarihin’i Davida mpanjaka, rehefa voadio hiala amin’ny tsimparifary ny fiangonana.

And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

Ary Davida mpanompoko no ho mpanjaka hanapaka azy; ary izy rehetra hanana mpiandry ondry iray; handeha araka ny fitsarako koa izy, ka hitandrina ny lalàko sy hanatanteraka azy. Ary honina amin’ny tany izay nomeko an’i Jakoba mpanompoko izy, dia ilay nonenan’ny razanareo; ary honina ao izy, dia izy sy ny zanany ary ny zanak’izy ireo mandrakizay; ary Davida mpanompoko no ho andrianany mandrakizay. Ezekiela 37:24, 25.

That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.

Io tafika io koa dia ireo mpisorona ao amin’ny 1 Petera toko faharoa, izay telo-polo taona izy ireo raha manomboka ny fanompoany.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Hianareo koa, tahaka ny vato velona, no aorina ho trano ara-panahy, ho fisoronana masina, mba hanolotra fanatitra ara-panahy, ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy. 1 Petera 2:5.

Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.

Ireo mpisorona ireo dia natondro ara-tandindona koa tamin’ireo mpitory ny hafatra Millerita telonjato, izay nandray ireo tabilao 1843 telonjato izay navoaka, ary nampiasa ireo tabilao ireo hitondrana ny hafatra ho amin’ny taranany.

“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

“Taorian’ny dinika sasantsasany momba izany lohahevitra izany, dia nekena tsy nisy nanohitra ny hanao kopia telonjato mitovy amin’ity iray ity amin’ny fomba litografika, ary vetivety dia tanteraka izany. Nantsoina hoe ‘ny tabilao ’43’ ireo. Fivoriambe tena manan-danja tokoa izany.” The Autobiography of Joseph Bates, 263.

“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

“Izao ankehitriny ny tantarantsika dia mampiseho fa nisy an-jatony maro nampianatra avy tamin’ireo tabilao ara-potoana mitovy amin’izay nampiasain’i William Miller, samy nitovy firehana avokoa. Tamin’izany dia ny firaisan’ny hafatra no nifantoka tamin’ny lohahevitra tokana iray, dia ny fihavian’i Jesosy Tompo amin’ny fotoana voafaritra, tamin’ny 1844.” Joseph Bates, Early SDA Pamphlets, 17.

The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.

Ireo mpitory Filazantsara Millerita telonjato dia nahavita ny asany nandritra ny tantaran’ilay anjely voalohany, ary ny fanahy nanome tsindrimandry dia mampahafantatra antsika fa ilay anjely voalohany dia tandindon’ilay anjely fahatelo. Araka an’i Joseph Bates, izy rehetra dia “mitovy fanamiana avokoa.” Gideona dia manoro ny tafiny telonjato hanao araka izay nataony. Ireo mpitory Filazantsara Millerita telonjato, izay notandindonin’ny tafik’i Gideona telonjato, dia tokony harindra ao amin’ny 9/11, izay anomezana hery ny hafatra voalohany ary anombohan’ny fizahan-toetra.

Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

Dia Jerobala, izay Gideona, mbamin’ny vahoaka rehetra izay niaraka taminy, dia nifoha maraina koa ka nitoby teo anilan’ny fantsakan’i Haroda; ary ny tobin’ny Midianita dia teo avaratr’izy ireo, teo anilan’ny havoan’i More, tany amin’ny lohasaha. Ary hoy Jehovah tamin’i Gideona: Be loatra ny olona miaraka aminao ka tsy homeko eo an-tànany ny Midianita, fandrao mirehareha amiko ny Isiraely ka hanao hoe: Ny tanako ihany no namonjy ahy. Koa ankehitriny mandehana, mitoria eo an-tsofin’ny vahoaka hoe: Izay rehetra matahotra sy mangovitra dia aoka hiverina ka hiala maraina hiala amin’ny tendrombohitra Gileada. Dia niverina tamin’ny vahoaka ny roa arivo amby roa alina; ary ny folo arivo no sisa. Ary hoy Jehovah tamin’i Gideona: Mbola be loatra ihany ny olona; ento midina ho any amin’ny rano izy, dia any no hitsapako azy ho anao; ary izao no ho tonga: izay holazaiko aminao hoe: Ity no hiaraka aminao, dia izy no hiaraka aminao; ary izay rehetra holazaiko aminao hoe: Ity tsy hiaraka aminao, dia izy no tsy handeha.

So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.

Dia nampidininy ho eo amoron-drano ny vahoaka; ary hoy Jehovah tamin’i Gideona: Izay rehetra hisotro ny rano amin’ny lelany tahaka ny alika milela-drano, dia atokàny mitokana; ary toy izany koa izay rehetra mandohalika hisotro. Ary ny isan’izay nilela-drano, ka nanatona ny tanany ho amin’ny vavany, dia lehilahy telonjato; fa ny sisa rehetra tamin’ny vahoaka dia nandohalika hisotro rano. Mpitsara 7:1–6.

Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.

Ny anaran’i Gideona dia novàna ho Jerobala, izay midika hoe “hiady amin’i Bala.” Gideona dia midika hoe “mpikapa hazo,” ary Jaona Mpanao-batisa nametraka ny famaky teo am-pototry ny hazo. Jaona dia tandindon’i William Miller, ilay iraky ny anjely voalohany, izay eo no ifandraisan’i Gideona. Gideona dia Miller, ilay Elia alfa, ao amin’ny tantaran’ireo anjely telo.

The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.

Ny Midianita no fahavalo avy any avaratra, ary nitoby teo amoron’ny havoanan’i Moreh izy, fa Gideona kosa teo anilan’ny fantsakan’i Haroda, izay midika tahotra sy horohoro. Ny 9/11 no nampiditra ny fampihorohoroana, ary ny hafatra voalohany dia antso iray hatahotra an’Andriamanitra. Gideona dia eo amin’ny 9/11, eo amin’ny fantsakan’i Haroda (fampihorohoroana), ary ny fahavalo avy any avaratra dia ao amin’ny lohasaha eo amoron’ny havoanan’i Moreh, izay midika ranonorana aloha. Tamin’ny 9/11 dia nanomboka nilatsaka avy teo amin’ny havoanan’i Moreh ny famafazana ny ranonorana aoriana, izay ilay ranonorana aloha. Taorian’ny fizahan-toetra voalohany amin’ny roa, dia nalefa nody avy tany an-tendrombohitra Gileada ny roa amby roa alina. Gileada dia midika tsangam-pamantarana, ary ny tsangam-pamantarana izay nandefasana nody ny roa amby roa alina dia ilay fahadisoam-panantenana voalohany tamin’ny 19 Aprily 1844 na 18 Jolay 2020. Ny roa amby roa-polo dia manamarika ny tsangam-pamantarana amin’ilay fahadisoam-panantenana voalohany, tahaka ny amaritan’ny 22 ny andro nahatongavan’ilay fahadisoam-panantenana lehibe tamin’ny 22 Oktobra 1844.

The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.

Ny fitsapana manaraka dia ny fitsapana ny rano, izay naseho tao amin’ny tantaran’ny Millerita tamin’ny alalan’ny fivorian’ny toby tao Exeter, izay nisy lay roa mifandray amin’ny rano, ka izany no nanehoana sokajin’olona roa mpivavaka. Exeter dia midika hoe “fiarovana eo ambonin’ny rano,” ary ilay lay hafa dia nonenan’ireo virijina adala avy any Watertown. Exeter dia maneho ny fitsapana ny rano tamin’i Gideona, kanefa tsy ny rano loatra no zava-dehibe, fa ny fomba nampiasaina nisotroana ny rano. Ny sokajy iray dia reraka loatra ka tsy afa-nandroso intsony teo am-pitantanana ny rano tamin’ny tanany, ary ny sokajy iray hafa kosa dia mbola nanohy nandroso. Ny sokajy iray dia ilay sokajy reraka, izay asehon’i Lea mifanohitra amin’i Rahely, izay ilay mpandeha tsara.

The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.

Ny asa fanompoan’ny Future for America dia i Gideona tamin’ny 9/11, tamin’izay ny voalohany amin’ireo fitsapana roa no hanadio sokajin’olona maro hiala amin’ny antokon’i Gideona. Ny fampihorohoroana tamin’ny 9/11 no manondro ny fantsakan’i Haroda, dia ny tahotra sy ny horohoro; ary ny havoanan’i More dia manondro ny fiandohan’ny ranonorana farany. Nisy fisarahana tamin’ny 18 Jolay 2020 raha niala ny roa arivo amby roa alina, ka izany no nanamarika ny fahatongavan’ny fotoana fiandrasana amin’ny isa roa amby roapolo. Ny telonjaton’i Gideona dia ireo izay mandalo ny fitsapana faharoa, dia ny fitsapana ny fomba fiasa amin’ny ranonorana farany araka izay voatondro ao amin’ny Isaia valo amby roapolo.

Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.

Petera dia eo amin’i Panium ary koa eo amin’ny Pentekosta. Ny Pentekosta dia ny lalàn’ny Alahady, ary Daniela toko faha-11 andininy faha-16 dia ny lalàn’ny Alahady koa. Ny andininy faha-13 ka hatramin’ny faha-15 ao amin’ny toko faha-11 ao amin’i Daniela dia Panium, ary ireo andininy ireo dia maneho ny tantara ara-paminaniana ivelany izay mitondra mankany amin’ny lalàn’ny Alahady; ary Petera ao amin’ny Asan’ny Apostoly, amin’ny ora fahatelo sy fahasivy, dia maneho ny tantara ara-paminaniana anatiny izay mitondra mankany amin’ny lalàn’ny Alahady. Ny tsipika ivelany dia mamantatra ny tantara izay mitondra mankany amin’ny mariky ny bibidia, ary ny anatiny kosa mamantatra ny tantaran’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efa-polo. Noho i Petera marika manan-danja tokoa ao amin’ny tantara ivelany sy anatiny izay eo am-pahatanterahana ankehitriny, dia hita fa mety ny mametraka an’i Petera ao anatin’ny sehatra ara-paminaniana izay mandeha ao ambanin’ny famakiana etỳ ivelany ny Soratra Masina.

The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?

Ireo faminaniana mesianika roa ambin’ny folo izay voamarika ho tanteraka ao amin’ny bokin’i Matio dia maneho ny tantaran’ireo iray hetsy sy efatra alina sy efatra arivo. Ny “fotoan’ny farany” no manamarika ny fiandohan’ny hetsika fanavaozana, ary tahaka ny nahaterahan’i Arona sy Mosesy izay nanamarika ny “fotoan’ny farany” teo amin’ny taranak’i Mosesy, dia ny alfa an’i Kristy, dia toy izany koa ny nahaterahan’i Jaona sy Jesosy rahalahin-dreniny no nanamarika ny “fotoan’ny farany” tamin’ny 1989. Na mendrika hodinihina aza ireo faminaniana mesianika roa ambin’ny folo dia vao mainka mahaliana kokoa izany, rehefa apetraka ao anatin’ny tontolony amin’ny alalan’ny fananganana fanontaniana iray hafa. Inona koa no boky ara-Baiboly manamarika fahatanterahana mesianika betsaka tahaka izay hita ao amin’i Matio?

“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

“Ny asan’Andriamanitra eto an-tany dia mampiseho, hatramin’ny vanim-potoana iray ka hatramin’ny vanim-potoana iray hafa, fitoviana manaitra amin’ny fanavaozana lehibe rehetra na hetsika ara-pivavahana rehetra. Ny foto-kevitry ny fifandraisan’Andriamanitra amin’ny olombelona dia mitoetra ho iray mandrakariva. Ny hetsika lehibe amin’izao fotoana izao dia manana ny tandrifiny amin’ireny tamin’ny lasa ireny, ary ny fanandraman’ny fiangonana tamin’ny andro fahiny dia manana lesona sarobidy indrindra ho an’izao androntsika izao.” The Great Controversy, 343.

Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,

Ny fihetsiketsehana fanavaozana rehetra dia manana fiandohana, izay antsoina hoe “ny andro farany”, ao amin’ny bokin’i Daniela. Ny andro farany tao amin’ny fihetsiketsehana fanavaozan’i Kristy dia ny nahaterahany, izay naneho mialoha ny taona 1798 sy 1989.

The First Messianic Waymark—1989

Ny Marika Voalohan’ny Mesianika—1989

And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.

Ary hoy ireo taminy hoe: Ao Betlehema any Jodia; fa izao no voasoratr’ ny mpaminany: Ary ianao, ry Betlehema, ao amin’ ny tanin’ i Joda, tsy akory no kely indrindra amin’ ny andrianan’ i Joda; fa avy aminao no hivoahan’ ny Mpanapaka, izay hiandry ny oloko Isiraely. Matio 2:5, 6.

Prediction

Faminaniana

But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.

Fa ianao kosa, ry Betlehema Efrata, na dia kely aza eo amin’ireo arivo amin’ny Joda, dia avy ao aminao no hivoahan’ilay ho avy atỳ amiko ho mpanapaka amin’ny Isiraely; ary ny fiaviany dia hatramin’ny fahagola, dia hatramin’ny taloha indrindra. Mika 5:2.

1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.

Ny taona 1989 no fotoan’ny farany ho an’ny fihetsiky ny anjely fahatelo. Tonga izany 126 taona taorian’ny fikomiana tamin’ny 1863, ary nasehon’i Ronald Reagan sy George Bush zokiny. Ny fotoan’ny farany teo amin’ny tantaran’i Mosesy dia ny nahaterahan’i Arona sy Mosesy, tahaka izany koa ny fotoan’ny farany teo amin’ny tantaran’i Kristy dia ny nahaterahan’i Jaona Mpanao Batisa sy Kristy. Rehefa voasokatra ny bokin’i Daniela, tahaka ny nisokafany tamin’ny 1989, dia misy fitomboan’ny fahalalana. Izany fitomboan’ny fahalalana izany no mitarika ho amin’ny famantarana faharoa, izay manondro ny fotoana iorenan’ny hafatra fizahan-toetra avy amin’ny fahalalana izay voasokatra.

Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.

Ny hetsika fanavaozana rehetra dia manamarika fotoana iray izay ametrahana amin’ny endrika raikitra ny hafatra, ary manomboka eo dia tonga hafatra fitsapana izany. Mandrakariva i Kristy no manazava mialoha ny fitsapana, alohan’ny hanagadrany ny lehilahy sy ny vehivavy ho tompon’andraikitra amin’izany fitsapana izany. Nambara mialoha tamin’i Adama sy Eva ny vokatra izay hitranga raha tsy mankatò izy ireo, ary Andriamanitra tsy miova mandrakizay.

And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.

Ary Jehovah Andriamanitra nandidy an-dralehilahy ka nanao hoe: Ny hazo rehetra eo amin’ny saha dia azonao ihinanana malalaka; fa ny hazo fahalalana ny tsara sy ny ratsy dia aza ihinananao; fa amin’ny andro izay ihinananao azy dia ho faty tokoa ianao. Genesisy 2:16, 17.

William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.

I William Miller no “namolavola tamin’ny endriny voafaritra” ny hafatry ny fitsapana avy amin’ny anjely voalohany tamin’ny 1831 ka hatramin’ny 1833. Ny hafatry ny iray hetsy sy efatra arivo amby efatra alina dia novelarina tamin’ny endriny voafaritra tamin’ny 1996, tamin’ny famoahana ny gazetiboky Time of the End, izay mandrakotra ny andininy enina farany ao amin’ny Daniela toko fahiraika ambin’ny folo, izay novahana tamin’ny 1989. Tamin’izany taona izany dia navoaka koa ny boky mitondra ny lohateny hoe, Prophetic Time Lines, ary nametraka ny fomba fiasa izay mahery avo roa amby roa-polo heny noho ny fitsipika noraisin’i William Miller. Ireo fitsipika ireo dia aseho ankehitriny ao amin’ny boky Prophetic Keys. Ny fitsipika izay hampiasain’izay rehetra manambara ny hafatry ny anjely fahatelo dia ny fitsipik’i Miller.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

“Ireo izay mirotsaka amin’ny fitoriana ny hafatry ny anjely fahatelo dia mandinika ny Soratra Masina araka ilay drafitra izay noraisin’i Ray Miller.” Review and Herald, 25 Novambra 1884.

Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.

Ny fitsipik’i Miller no alfa, ary ny Lakilen’ny Faminaniana no omega. Ny hany fomba hahafahana mandalo amin’ny hafatry ny fizahan-toetra ara-paminaniana dia ny fampiasana ny fomba fianarana voafaritra ao amin’ny Tenin’Andriamanitra. Ny hafatra marina dia tsy azo sarahina amin’ny fomba fiasa marina izay manamafy orina izany hafatra izany. Ao amin’ny fihetsiketsehana fanavaozana rehetra dia aseho ny hafatry ny fizahan-toetra ho an’izany taranaka izany, ary tafiditra ao anatin’izany, amin’ny maha-singa iray amin’ny mariky ny lalana azy, ny fomba fiasa marina. Ny hafatr’i Miller dia niorina tamin’ny fanesorana ny tombo-kasen’ny bokin’i Daniela. Ny hafany dia hafatr’i Gideona, satria izy koa dia namokatra tafika nisy telonjato.

And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.

Ary nozarainy ho antokony telo ireo lehilahy telonjato; ary nasiany trompetra teny an-tanan’ny olona rehetra, mbamin’ny siny foana sy fanilo tao anatin’ny siny. Dia hoy izy taminy: Jereo aho, ka ataovy tahaka izany koa; ary, indro, rehefa tonga eo ivelan’ny toby aho, dia izao no hataonareo: araka izay ataoko no hataonareo koa. Rehefa mitsoka ny trompetra aho sy izay rehetra ato amiko, dia mitsofà trompetra koa ianareo manodidina ny toby rehetra, ka ataovy hoe: Ny sabatry ny Tompo sy i Gideona. Mpitsara 7:16–18.

Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.

Ny hafatr’i Miller no ilay “trompetra” sy ilay “sabatra.” Kanefa dia sabatr’i Gideona sy an’i Jehovah izany. Ny Tenin’i Jehovah dia navoaka tamin’ny 1611, ary 220 taona tatỳ aoriana dia navoakan’i Miller ny hafatry ny anjely voalohany. Ny Fanambaràna ny Fahaleovantena dia navoaka tamin’ny 1776, ary 220 taona tatỳ aoriana, tamin’ny 1996, dia navoaka ny hafatry ny anjely fahatelo. Ny an’i Miller dia ny hafatra anatiny an’ilay anjely voalohany ho an’ny olon’Andriamanitra, araka ny asehon’ny fahitana ny amin’ny Reniranon’i Ulai, izay manambara ny fanokafana ny fitsarana. Ny hafatry ny anjely fahatelo ao amin’ny Future for America kosa dia ny hafatra ivelany ho an’ny olon’Andriamanitra, araka ny asehon’ny fahitana ny amin’ny Reniranon’i Hiddekel, izay manambara ny famaranana ny fitsarana.

The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?

Ny fomba fiasan’ny faminaniana dia asehon’ny iray amin’ireo faminaniana momba ny Mesia izay nofaritan’i Matio ho tanteraka tao amin’i Kristy, ary amin’izany dia mampiavaka ny taona 1831 izany, ka ny “ray” dia misolo tena ny zanany lahy amin’ny 1996. Ireo vavolombelona roa amin’ny fomba fiasa dia alfa sy omega, ary miaraka amin’ny fandraisan’anjaran’ilay iraka olombelona dia manorina fifandraisan’ny ray sy ny zanaka izy ireo, izay ilay fifandraisana amin’ny hafatr’i Elia ao amin’i Malakia. Ny fon’ny ray dia atodika ho amin’ny zanaka, ary toy izany koa ny an’ny zanaka ho amin’ny ray. Ny fitsipik’i Miller dia tsy maintsy ampiarahina amin’ireo fitsipika mitondra ny lohateny hoe Prophetic Keys. Ny fahazavana vaovao dia tsy maintsy aorina eo ambonin’ny fahazavana taloha. Izay misafidy ny tsy hampiasa ny fomba fiasan’ny 1831 sy 1996 dia voaozona. Ny antokon’olona iray dia voaozona, ary ny iray kosa voatahy. Anao ny safidy?

The Second Messianic Waymark —1996

Ny Famantaran-dalana Mesianika Faharoa —1996

That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.

Mba ho tanteraka izay nampilazain’ny mpaminany hoe: Hiloa-bava amin’ny fanoharana Aho; hamoaka izay zavatra nafenina hatramin’ny fanorenana izao tontolo izao Aho. Matio 13:35.

Prediction

Faminaniana

I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.

Hanolotra ny vavako amin’ny fanoharana aho; hanonona teny miafina hatramin’ny fahagola aho. Salamo 78:2.

The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.

Ny fiteny miafina, dia ny fanoharana izay “ambaran” Ilay Liona avy amin’ny firenen’i Joda, dia maneho fampisehoana ny fahamarinana andalana manaraka andalana, izay efa voaisy tombo-kase na nafenina hatramin’ny fanorenana izao tontolo izao. Raha vantany vao voalamina amin’ny endrika ofisialy ny hafatra, dia omena hery avy eo izany amin’ny alalan’ny fahatanterahan’ny faminaniana iray izay manamarika ny fiandohan’ny fotoam-pitsapana.

When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.

Rehefa nanomboka niparitaka ny ranonorana aoriana tamin’ny 11 Septambra 2001, dia naverina indray ny fikomian’ny 1888 sy ny an’i Kora. Tamin’ny fikomiana tao Minneapolis tamin’ny 1888 sy tamin’ny fikomian’i Kora, dia nolavina ny iraka voafidin’Andriamanitra mbamin’ny hafatra nentiny. Niaraka nariana avokoa na ny zaza na ny rano fandroana. Noroahina ireo noho ny fiheverana fa masina tahaka ireo izay nofidin’Andriamanitra ny fiangonana manontolo. Tsy nahita ny maha-Andriamanitra tao amin’ireo iraka olombelona ireo ny mpikomy. Ny tenan’izy ireo ihany no hitany, dia maha-olona tsy misy ny maha-Andriamanitra, ka nihevitra izy fa mitovy avokoa ny olona rehetra.

Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

Ary Kora, zanak’i Jizara, zanak’i Kehata, zanak’i Levy, sy Datana ary Abirama, zanak’i Eliaba, ary Ona, zanak’i Peleta, izay zanak’i Robena, dia naka olona; ary nitsangana teo anatrehan’i Mosesy izy ireo mbamin’ny sasany tamin’ny Zanak’Isiraely, dia andriambavilanitra dimampolo amby roanjato avy tamin’ny fiangonana, lehilahy malaza teo amin’ny fiangonana, olona nanan-daza; ary niara-niangona hanohitra an’i Mosesy sy Arona izy ireo ka nanao taminy hoe: Mihoa-pampana amin’ny fahefana raisinareo ho anareo ianareo, fa masina avokoa ny fiangonana rehetra, samy masina avokoa ny tsirairay aminy, ary Jehovah dia eo aminy; koa nahoana no manandratra ny tenanareo ho ambonin’ny fiangonan’i Jehovah ianareo? Nomery 16:1–3.

The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”

Ny fikomian’i Kora, ny 1888 ary ny 9/11 dia aseho ho fandavana tsy hanaiky hilefitra amin’ny safidin’Andriamanitra momba ny fitarihana voafidy, sady mametraka fitokisana amin’ny famaritana sandoka ny amin’ny fiangonan’Andriamanitra. Jeremia dia manondro io tranga io ihany rehefa nilaza ireo mpikomy hoe: “Tempolin’i Jehovah, tempolin’i Jehovah, ireo no izy.”

The word that came to Jeremiah from the Lord, saying,

Ny teny tonga tamin’i Jeremia avy tamin’i Jehovah nanao hoe,

Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

Mijoroa eo am-bavahadin’ny tranon’i Jehovah, ka torio eo ity teny ity, ary lazao hoe: Henoy ny tenin’i Jehovah, ianareo rehetra avy amin’ny Joda, izay miditra amin’ireto vavahady ireto mba hiankohoka amin’i Jehovah. Izao no lazain’i Jehovah, Tompon’ny maro, Andriamanitry ny Isiraely: Ahitsio ny lalanareo sy ny ataonareo, dia hampitoeriko amin’ity tany ity ianareo. Aza matoky teny mandainga hoe: Ny tempolin’i Jehovah, ny tempolin’i Jehovah, ny tempolin’i Jehovah, ireto.

For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.

Fa raha manitsy tokoa ny lalanareo sy ny ataonareo ianareo; raha tena mitsara ara-drariny amin’ny olona sy ny namany ianareo; raha tsy mampahory ny vahiny sy ny kamboty ary ny mpitondratena, ary tsy mandatsa-drà tsy manan-tsiny amin’ity toerana ity, sady tsy manaraka andriamani-kafa hahatonga loza aminareo: dia hampitoeriko amin’ity tany ity ianareo, dia amin’ny tany izay nomeko ny razanareo hatrizay ka ho mandrakizay.

Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.

Indro, ianareo matoky teny mandainga izay tsy mahavonjy. Jeremia 7:1–8.

The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.

Ny teny lainga nataon’ny Jiosy tamin’ny andron’i Jeremia dia ireo teny laingan’i Kora sy ireo namany, dia ireo mpikomy tamin’ny 1888 ary mazava ho azy, ireo mpikomy tamin’ny 9/11. Ireo no lainga izay iafenan’ireo mamo ao Efraima ao amin’ny Isaia toko faha-valo amby roapolo.

Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

Koa henoinareo ny tenin’i Jehovah, ry lehilahy mpaniratsira, izay manapaka ity firenena eto Jerosalema ity. Satria hoy ianareo: Efa nanao fanekena tamin’ny fahafatesana izahay, ary nifanaiky tamin’ny fiainan-tsi-hita; raha mandalo ny loza manafotra, dia tsy hahatratra anay izany; fa ny lainga no nataonay fialofana, ary tao ambanin’ny fitaka no nierefenay. Isaia 28:14, 15.

It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.

Izany koa no lainga izay maneho tsy fisian’ny fitiavana ny Fahamarinana, ka mitondra fitaka mahery araka ny 2 Tesaloniana.

And 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 2:11, 12.

Ary noho izany antony izany dia hampandehanin’Andriamanitra amin’izy ireo ny fahadisoam-panantenana mahery, mba hinoany ny lainga; mba hohelohina izy rehetra izay tsy nino ny marina, fa nankasitraka ny tsy fahamarinana. 2 Tesaloniana 2:11, 12.

The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.

Ny “teny lainga” dia maneho ny hevitra adala milaza fa ao amin’ny fiangonana no ahitana famonjena, fa tsy ao amin’ireo iraka voafidy sy ireo hafatra voafidy nentiny. Ny fifandraisana eo amin’Andriamanitra sy ny olona dia tanterahina sy tazonina amin’ny alalan’ny Teniny ihany. Izy no Teny, ary tsy misy olona manatona ny Ray afa-tsy amin’ny alalan’ny Teny. I Kristy dia aseho amin’ny alalan’ireo iraka voafidiny sy ny hafatra atolotr’izy ireo. Ny hino zavatra hafa ankoatra izany dia ny hankahala ny Fahamarinana sy hino lainga. Jeremia dia manameloka ny Jiosy izay matoky ny tempoly, amin’ny fampahatsiahivana azy ireo an’i Silo, izay nisy ny Fiaran’Andriamanitra hatramin’ny nidirana tao amin’ny Tany Nampanantenaina.

Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

Koa dia hataoko amin’ity trano ity, izay antsoina amin’ny anarako, izay itokianareo, sy amin’ity tany ity, izay nomeko anareo sy ny razanareo, araka izay nataoko tamin’i Silo. Ary haringako tsy ho eo imasoko ianareo, tahaka ny nandroahako ny rahalahinareo rehetra, dia ny taranak’i Efraima rehetra. Koa aza mivavaka ho an’ity firenena ity ianao, ary aza manandratra fitarainana na vavaka ho azy, ary aza mifona amiko; fa tsy hihaino anao Aho. Jeremia 7:14–16.

Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!

I Eli ratsy fanahy sy ny zanany lahy roa ratsy fanahy, Hôfny sy Finehasa, dia mifanandrify sy mifanaraka amin’i Kora, Datana ary Abirama noho izy namela ny fihemorana hiala amin’Andriamanitra hitombo sy hihamafy mandra-pifaran’ny androm-pahasoavana, ka samy maty tamin’ny andro iray izy telo lahy, tahaka an’i Kora, Datana ary Abirama koa. Samy ho faty izy rehetra amin’ny lalàn’ny Alahady!

At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.

Ao amin’ny fikomian’i Kora tamin’ny 9/11, sy ny fikomian’i Ely, ny fikomian’ny Jiosy ao amin’ny fijoroana vavolombelon’i Jeremia, ary ny mpikomy tamin’ny 1888, dia mandà sy mikomy manohitra ny hafatra sy ireo mpitondra hafatra tamin’izany fotoana izany. Izany fotoana izany dia mifarana amin’ny lalàna alahady aorian’ny fizahan-toetra roa. Ny fizahan-toetra voalohany dia manomboka amin’ny 9/11 ka hatramin’ny 18 Jolay 2020, ary ny fizahan-toetra faharoa dia ny fanadiovana sy ny fanombohana tombo-kase asehon’ny hafatry ny Antso Antsasakalina. Avy ao amin’izany fizotran’ny fanadiovana izany no anomanana an’i Gideona sy ny telonjatonany mba hitsoka ny trompetrany, ary manao izany izy ireo rehefa atsangana i Samoela amin’ny lalàna alahady, izay fotoana ahababoan’ny Filistina ny Fiara. Avy eo dia asandratra ho faneva ny fiangonana mpandresy.

That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.

Io fiangonana io dia manana mpanjaka, dia i Davida no anarany, ary mpaminany iray asehon’i Ezekiela sy Samoela, tamin’ny nandravana an’i Silo. Hanana ny fisoronana koa ny fiangonana, izay asehon’i Josefa. Ny fotoam-pitsapana momba ny lalàn’ny Alahady no fotoana izay handrotsahana ny afon’ny Fanahy Masina tsy amin’ny fetra, araka ny asehon’ny tombo-kase fahafito. Izany afo izany no handringana ireo lehilahy malaza izay nikomy niaraka tamin’i Kora, Datana, Abirama, Ely, Hofinia, Finehasa ary ireo mpikomy tamin’ny 1888.

That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!

Io afo ihany tamin’ny firotsahan’ny Fanahy Masina no sehatra iavian’ny tantaran-kira mahery vaikan’ny fiangonana mpandresy. Ny fiangonana dia asehon’i Davida mpanjaka sy i Ezekiela mpaminany ary i Josefa mpisorona. Ireo telo ireo dia mijoro ao anatin’ilay afo izay mandringana ny lehilahy malaza 250, tahaka ny nandravan’ny afon’i Nebokadnezara ireo lehilahy izay nanipy an’ireo olo-mendrika telo lahy ho ao amin’ny lafaoro mirehitra. Amin’ny maha-fiangonana mpandresy, izao tontolo izao manontolo dia mijery raha atsipy ao amin’ny lafaoro mirehitra izy ireo, ary tampoka teo, miseho ny Zanak’Andriamanitra miaraka amin’ny mpaminany sy mpisorona ary mpanjakan’ny fiangonana—asehon’i Sadraka sy Mesaka ary Abednego. Efatra samy telopolo taona ao amin’ny lafaoro mirehitra no maneho ny fahamarinana fa ny Maha-Andriamanitra atambatra amin’ny maha-olombelona dia tsy manota!

Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.

Kora, Datàna ary Abirama, izay i Eli koa, Hofnia sy Finehasa, dia sandokan’ilay fiangonana mandresy, izay voaforon’ny mpaminany sy ny mpisorona ary ny mpanjaka. Ireo telo ireo no 300 lahin’i Gideona, ny fanahy telo arivo tamin’ny Pentekosta, ny mpitory Millerita 300, ny tabilao 1843 telonjato, izay telo-polo taona rehefa tonga ny lalàna Alahady ka midina avy any an-danitra ny afo. Tamin’i Elia, ny afo dia natao hanavahana ny mpaminany marina sy ny mpaminany sandoka. Ny afo izay midina ao amin’ny Levitikosy amin’ny andro “fahavalo”, rehefa manomboka manompo Arona, dia mandany ny fanatitr’i Arona, izay fanatitra ao amin’ny Malakia toko faha-telo, sady mahafinaritra tahaka ny tamin’ny taona fahiny. Izany afo izany ihany koa no mandringana ireo izay manatitra afo hafahafa na afo iombonana, araka ny asehon’i Hofnia sy Finehasa, zanak’i Arona.

When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.

Rehefa manamafy ny mpaminany marina amin’i Elia Andriamanitra, na ny mpisorona marina amin’i Arona, dia mitarika ho amin’ny fahafatesan’ireo mpaminanin’i Bala sandoka ny afo, izay i Hofinia sy Finehasa koa. Hofinia sy Finehasa dia zanak’i Arona; izy ireo no taranaka farany amin’ny vahoakan’ny fanekena izay aloan’ny vavan’ny Tompo amin’ny andron’ny lalàna alahady.

“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

“Ireo dia tsy tenin’i Sister White, fa tenin’ny Tompo, ary ny irany no nanolotra izany tamiko mba homeko anareo. Miantso anareo Andriamanitra mba tsy hiara-hiasa Aminy amin’ny tanjona mifanipaka intsony. Nomena toromarika maro ny amin’ny olona milaza fa Kristiana izy, nefa mampiseho ny toetran’i Satana, ka manohitra amin’ny fanahy sy amin’ny teny ary amin’ny asa ny fandrosoan’ny fahamarinana, ary azo antoka fa manaraka ny lalana itarihan’i Satana azy izy. Noho ny hamafin’ny fony dia noraisin’izy ireo ny fahefana izay tsy ananany velively, sady tsy tokony hampiasainy. Hoy Ilay Mpampianatra lehibe: ‘Haongako, haongako, haongako.’ Hoy ny olona ao Battle Creek: ‘Tempolin’i Jehovah, tempolin’i Jehovah izahay’; nefa afo tsotra no ampiasainy. Ny fony tsy nohalefahin’ny fahasoavan’Andriamanitra na nampanekeny.” Manuscript Releases, volume 13, 222.

The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.

Ny “afo iombonana” no nampiasain’ny zanak’i Arona rehefa nanomboka ny fisoronana. Ny isa “81” dia tandindon’ny fisoronana, ary ao amin’ny Levitikosy toko fahavalo, andininy voalohany, dia aseho ny fito andro fanadiovana sy fanokanana ny mpisorona. Esorina ny fitafiany, ary soloina amin’ny fitafian’ilay Mpisoronabe any an-danitra izany, araka ny aseho ao amin’ny fahitan’i Zakaria momba an’i Josoa sy ilay anjely ao amin’ny toko fahatelo. Ilay 300 ao amin’i Zakaria dia aseho ho “olona mahagaga,” satria izy ireo no naneho tao amin’ny tantara ny fotoana anesoran’Andriamanitra ny heloky ny olony, dia ny lalàna alahady izany, rehefa ovana ny fiangonana avy amin’ny mpiady ho amin’ny mpandresy. Rehefa tapitra ny fito andro fanokanana, dia nanomboka nanompo tamin’ny andro fahavalo izy ireo.

And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.

Ary tsy hivoaka eo am-baravaran’ny tabernakelin’ny fiangonana hianareo mandritra ny fito andro, mandra-pahatapitry ny andro fanokanana anareo; fa fito andro no hanokanana anareo. Levitikosy 8:33

Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.

Angano fahavalo dia tandindon’ny fahavalo izay avy amin’ny fito, ny fiovan’i Laodikia ho Filadelfia, ireo fanahy valo tao amin’ny sambofiaran’i Noa, ny andro fahavalo amin’ny famorana, ary ny andro fahavalo amin’ny fitsanganana amin’ny maty. Io andro io no lalàn’ny Alahady, rehefa sitrana ilay ratra mahafaty nahazo ny fahefan’ny papa, ka noho izany, rehefa natsangana ho velona indray izy, dia tonga ilay fahavalo izay avy amin’ny fito.

And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.

Ary tamin’ny andro fahavalo dia nantsoin’i Mosesy Arona sy ny zanany ary ny loholon’ny Isiraely. Levitikosy 9:1.

On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.

Tamin’ny andro fahavalo dia nanomboka nanompo ny mpisorona, nefa ny zanak’i Arona kosa nanatitra “afo iombonana.” Ny Advantisma dia milaza fa izy no tempolin’ny Tompo, ary Sister White dia nanondro fa izany fitakiana izany dia afo iombonana. Tsy lainga ihany izany, fa afo iombonana, mifanohitra amin’ny afo masina. Ny afo masina dia ny hafatry ny Antso amin’ny Misasakalina, ary ny afo iombonana dia ny hafatra sandoka momba ny fiadanana sy filaminana, izay ho hafatra farany hambaran’ireo amboa moana izay nandà tsy hivovo sy hanome hafatra fampitandremana. Ao amin’ny toko fahasivy, Arona dia manolotra ny fanatitra, ary misy afo midina avy any an-danitra ka mandevona ny fanatitra. Avy eo ny zanany roa lahy ratsy fanahy dia manolotra afo iombonana, ary ny afon’Andriamanitra no mandevona azy.

And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.

Ary Aarona nanandratra ny tànany ho amin’ny vahoaka ka nitso-drano azy; dia nidina izy rehefa avy nanatitra ny fanatitra noho ny ota sy ny fanatitra dorana ary ny fanati-pihavanana. Ary Mosesy sy Aarona niditra tao amin’ny tabernakelin’ny fiangonana, dia nivoaka ka nitso-drano ny vahoaka; ary ny voninahitry ny Tompo niseho tamin’ny vahoaka rehetra. Dia nisy afo nivoaka avy teo anatrehan’ny Tompo ka nandany teo ambonin’ny alitara ny fanatitra dorana sy ny taviny; ary rehefa hitan’ny vahoaka rehetra izany, dia nihoby izy ka niankohoka tamin’ny tavany tamin’ny tany. Ary Nadaba sy Abihò, zanak’i Aarona, samy naka ny fanalany afo avy, ka nasiany afo tao anatiny sy ditin-kazo manitra teo amboniny, dia nanatitra afo hafahafa teo anatrehan’ny Tompo, izay tsy nandidiany azy. Dia nisy afo nivoaka avy tamin’ny Tompo ka nandany azy; ary dia maty teo anatrehan’ny Tompo izy. Levitikosy 9:22–10:2.

The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.

Ny lehilahy ao Battle Creek no Sanedrina maoderina, izay matoky ny rafitra ao amin’ny fiangonany mihoatra noho ny hafatry ny Vavolombelona Marina ho an’i Laodikia. Ny Vavolombelona Marina ho an’i Laodikia dia Kristy, ary tsy miova mandrakizay Izy; ary Izy dia nampiasa hatrany lehilahy izay nofidiny manokana hitondra ny hafatra ho an’ny vahoaka iray izay naneho ny toetran’i Laodikia. Tsy misy zava-baovao atỳ ambanin’ny masoandro.

He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.

Nifidy an’i Mosesy Izy, izay efa nofanin’Andriamanitra irery nandritra ny efa-polo taona, tahaka an’i Jesosy sy Jaona rahalahim-ben-dreniny izay nofanina koa. Nifidy an’i Mosesy, Kristy ary Jaona Izy ho ohatra amin’ireo izay nofanina tany ivelan’ny rafi-pampianarana ara-dalàna. Nazareta dia maneho tandindon’ny olona iray izay voafidy, tahaka ireo vao nisondrotra; Jones sy Waggoner tamin’ny fikomiana tao Minneapolis tamin’ny 1888. Nazareta dia maneho ny fiantsoana sy ny fanokanana ny lehilahy voafidy, nefa ilay lehilahy voafidy dia olom-pirenena ao amin’ny tanàna iray izay tsinontsinoavina.

And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.

Ary hoy Natanaela taminy hoe: Mety hisy zava-tsoa va hivoaka avy any Nazareta? Hoy Filipo taminy: Avia ka jereo. Jaona 1:46.

The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.

Ny lela miakanakam-piteny ao amin’ny Isaia 28 dia maneho ireo izay avy tany Nazareta. Taorian’ny nandrafetana ara-pomba ny hafatr’i Miller tamin’ny 1831, dia nomen-kery izany hafatra izany tamin’ny fahatanterahan’ny faminaniana momba ny loza faharoa, izay tandindon’ny fahatanterahan’ny faminaniana momba ny loza fahatelo tamin’ny 9/11. Hodinihintsika ao amin’ny lahatsoratra manaraka ny faminaniana Mesianika fahatelo.

“Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’

“Telo alina talohan’ny nirehitan’ny biraon’ny Review, dia tao anatin’ny fijaliana mafy aho izay tsy hain’ny teny ambara. Tsy nahita tory aho. Nivezivezy tao an-trano aho, nivavaka tamin’Andriamanitra mba hamindra fo amin’ny vahoakany. Dia toa hitako ho tao amin’ny biraon’ny Review aho niaraka tamin’ireo lehilahy izay mitantana izany andrim-panjakana izany. Niezaka niteny taminy aho, ary tamin’izany no nitadiavako hanampy azy. Nitsangana ny Iray manana fahefana ka nanao hoe: ‘Ianareo milaza hoe: Ny tempolin’i Jehovah, ny tempolin’i Jehovah no izahay; koa manana fahefana hanao izao zavatra izao sy izao zavatra izao ary izao zavatra izao izahay. Fa ny tenin’Andriamanitra mandrara ny maro amin’ireo zavatra kasainareo hatao.’ Tamin’ny fiaviany voalohany, Kristy dia nanadio ny Tempoly. Alohan’ny fiaviany fanindroany dia mbola hanadio ny tempoly indray Izy. Teo Izy nanadio ny tempoly. Nahoana? Satria nampidirina tao ny asa ara-barotra, ary hadino Andriamanitra. Tamin’ny fahamaikana etsy sy fahamaikana eroa ary fahamaikana tany an-kafa, dia tsy nisy fotoana hieritreretana ny amin’ny lanitra. Naseho ny foto-kevitry ny lalàn’Andriamanitra, ary reko ny fanontaniana natao hoe: ‘Hatraiza amin’ny lalàna no efa nankatoavinareo?’ Dia voateny ny teny hoe: ‘Andriamanitra dia hanadio sy hanamasina ny tempoliny amin’ny fahatezerany.’”

“In the visions of the night I saw a sword of fire hung out over Battle Creek.

“Tao amin’ny fahitan’ny alina dia nahita sabatra afo natsotra teo ambonin’i Battle Creek aho.

“Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.

“Ry rahalahy, Andriamanitra dia tena manan-draharaha amintsika. Tiako holazaina aminareo fa raha, aorian’ireo fampitandremana nomena tamin’ireo fandoroana ireo, ny mpitarika ny vahoakantsika mbola manohy ihany, tahaka izay nataony fahiny, manandratra ny tenany, dia ny vatana indray no horaisin’Andriamanitra manaraka. Tahaka ny maha-velona Azy tokoa, dia hiteny aminy amin’ny fiteny izay tsy hahafahany tsy ho takany Izy.

“God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.

“Manara-maso antsika Andriamanitra mba hahitany raha hanetry tena eo anatrehany tahaka ny zaza madinika isika. Lazainareo izao teny izao aho ankehitriny mba hahafahantsika manatona Azy amin’ny fanetren-tena sy ny fibebahana ka hahalala izay takiny amintsika.” Publishing Ministry, 170, 171.

“The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.

“Ny hafatra ho an’izao andro izao dia tsy hoe: ‘Tempolin’i Jehovah, tempolin’i Jehovah, tempolin’i Jehovah izahay.’ Iza no raisin’ny Tompo ho fanaka ho amin’ny voninahitra?—Ireo izay miara-miasa amin’i Kristy; ireo izay mino ny fahamarinana, izay miaina ny fahamarinana, izay manambara ny fahamarinana amin’ny lafiny rehetra isehoany.” Review and Herald, 22 Oktobra 1903.

“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

“Ireo dia tsy tenin-dRahavavy White, fa tenin’ny Tompo; ary nomen’ny Irany tamiko ireo mba homeko anareo. Miantso anareo Andriamanitra mba tsy hiara-hiasa aminy amin’ny tanjona mifanohitra Aminy intsony. Betsaka ny fananarana nomena momba ireo olona milaza ho Kristiana, nefa maneho ny toetran’i Satana, ka manohitra amin’ny fanahy sy amin’ny teny ary amin’ny asa ny fandrosoan’ny fahamarinana, ary tsy isalasalana fa manaraka ny lalana itarihan’i Satana azy izy. Noho ny hamafin’ny fony dia nalainy ho azy ny fahefana izay tsy ananany velively, ary izay tsy tokony hampiasainy. Hoy Ilay Mpampianatra lehibe: ‘Haongako, haongako, haongako.’ Hoy ny olona any Battle Creek: ‘Tempolin’i Jehovah, tempolin’i Jehovah izahay’; nefa afo iombonana no ampiasainy. Tsy mba nalefaky na nampanetry ny fahasoavan’Andriamanitra ny fony.” Manuscript Releases, boky faha-13, 222.