The fifth Messianic prophecy in the book of Matthew is the waymark of disappointment and death. On July 18, 2020, the false prediction of the destruction of Nashville, slew Elijah and Moses.

Ny faminaniana Mesianika fahadimy ao amin’ny bokin’i Matio dia mariky ny fahadisoam-panantenana sy ny fahafatesana. Tamin’ny 18 Jolay 2020, ny faminaniana diso momba ny fandravana an’i Nashville dia nahafaty an’i Elia sy Mosesy.

The Fifth Messianic Waymark is the Disappointment of July 18, 2020

Ny Tondro Mesianika fahadimy dia ny Fahadisoam-panantenana tamin’ny 18 Jolay 2020

Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. Matthew 2:17, 18.

Dia tanteraka tamin’izay ny teny izay nampilazaina an’i Jeremia mpaminany hoe: Nisy feo re tany Rama, fitomaniana sy fisaonana ary fidradradradrana lehibe; Rahely nitomany ny zanany, ary tsy nety nampiononina izy, satria tsy teo intsony ireo. Matio 2:17, 18.

Prediction

Faminaniana

Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. Jeremiah 31:15.

Izao no lazain’i Jehovah: Nisy feo re tany Rama, fisaonana sy fitomaniana mangidy; Rahely nitomany ny zanany ka tsy nety hampiononina noho ny amin’ny zanany, satria tsy teo intsony izy. Jeremia 31:15.

Moses and Elijah are slain in the streets of Sodom and Egypt. The last statement of the Old Testament identifies that Elijah would come before the great and dreadful day of the Lord. That dreadful day begins when Michael stands up in Daniel twelve, and announces in Revelation twenty-two that, “he that is just and he who is unjust” will remain in that condition for eternity.

Mosesy sy Elia dia hovonoina eny an-dalamben’i Sodoma sy Ejipta. Ny fanambarana farany ao amin’ny Testamenta Taloha dia manondro fa ho avy i Elia alohan’ny andro lehiben’i Jehovah sady mahatahotra. Izany andro mahatahotra izany dia manomboka rehefa mitsangana Mikaela ao amin’ny Daniela roa ambin’ny folo, ary manambara ao amin’ny Apokalypsy roa amby roapolo fa, “izay marina sy izay tsy marina” dia hitoetra ao amin’izany toe-piainany izany mandrakizay.

And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.

Ary amin’izany andro izany dia hitsangana Mikaela, ilay andriana lehibe izay mijoro hiaro ny zanaky ny firenenao; ary hisy andro fahoriana izay tsy mbola nisy tahaka azy hatrizay nisian’ny firenena ka mandra-pahatongan’izany andro izany; ary amin’izany andro izany dia hovonjena ny firenenao, dia izay rehetra hita voasoratra ao amin’ny boky. Daniela 12:1.

He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

Izay tsy marina, aoka mbola tsy ho marina ihany izy; ary izay maloto, aoka mbola ho maloto ihany izy; ary izay marina, aoka mbola ho marina ihany izy; ary izay masina, aoka mbola ho masina ihany izy. Apokalypsy 22:11.

Elijah must appear before probation closes, and he gets slain and resurrected in Revelation eleven, just before probation closes. He is resurrected and presents his message until probation closes, where there is then another resurrection, of righteous and wicked.

Elià dia tsy maintsy hiseho alohan’ny hifaranan’ny fotoam-pahasoavana, ary hovonoina izy sady hatsangana amin’ny maty ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, fotoana fohy mialoha ny hifaranan’ny fotoam-pahasoavana. Hatsangana amin’ny maty izy ka hanolotra ny hafany mandra-piharan’ny faran’ny fotoam-pahasoavana, amin’izay dia hisy fitsanganana amin’ny maty hafa indray, dia ny an’ny marina sy ny ratsy fanahy.

And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel 12:2.

Ary maro amin’izay mandry ao amin’ny vovoky ny tany no hifoha, ny sasany ho amin’ny fiainana mandrakizay, ary ny sasany ho amin’ny fahafaham-baraka sy ny fanamavoana mandrakizay. Daniela 12:2.

That special resurrection is followed by the Second Coming of Christ, where the righteous dead are resurrected and then a thousand years where the saints judge the lost. At the end of the thousand years there is another resurrection and the third coming of Christ. The line of prophetic resurrections includes the resurrection of the papal beast, but each of the resurrections are a specific subject of God’s prophetic Word. On July 18, 2020, the Laodicean movement of the one hundred and forty-four thousand committed suicide by rebelling against Christ’s command forbidding time applications beyond 1844.

Io fitsanganana amin’ny maty manokana io dia arahin’ny Fiavian’i Kristy Fanindroany, izay itsanganan’ny marina efa maty amin’ny maty, ary avy eo dia arivo taona izay itsaran’ny olomasina ireo very. Amin’ny faran’ny arivo taona dia misy fitsanganana amin’ny maty hafa indray sy ny fiavian’i Kristy fanintelony. Ny andalan’ny fitsanganana amin’ny maty ara-paminaniana dia ahitana ny fitsanganan’ilay bibidia papaly koa, kanefa ny fitsanganana amin’ny maty tsirairay avy dia lohahevitra voafaritra manokana ao amin’ny Tenin’Andriamanitra ara-paminaniana. Tamin’ny 18 Jolay 2020, ny hetsika Laodiseana an’ireo iray hetsy sy efatra arivo sy efatra alina dia namono tena tamin’ny fikomiana tamin’ny didin’i Kristy izay mandrara ny fampiharana fotoana mihoatra ny 1844.

A voice was then heard in Rama, meaning pride and self-exaltation. Rachel meaning a good traveler is in mourning because Moses and Elijah are not, and more importantly, they cannot be comforted. They have no comfort, and the Holy Spirit is the Comforter, that would be sent when the voice in the wilderness began in July of 2023.

Nisy feo re tao Rama avy eo, izay midika fireharehana sy fanandratantena. Rahely, izay midika mpivahiny tsara, dia ao anatin’ny fisaonana satria tsy eo Mosesy sy Elia, ary ny tena zava-dehibe, tsy azo ampiononina izy. Tsy manana fampiononana izy ireo, ary ny Fanahy Masina no Mpampionona, izay halefa rehefa nanomboka tamin’ny volana Jolay 2023 ilay feo any an-efitra.

These things happen just before probation closes, and according to Revelation, just before probation closes the Revelation of Jesus Christ is unsealed. That unsealing is what resurrects Moses and Elijah, who are also Rachel, the good traveler, who had been weeping and mourning for her children, could not be comforted. Her mourning turns to joy when those children are resurrected.

Ireo zavatra ireo dia mitranga mialoha indrindra ny hifaranan’ny fotoam-pahasoavana; ary araka ny Apokalypsy, mialoha indrindra ny hifaranan’ny fotoam-pahasoavana dia voavaha ny Tombo-kasen’ny Fanambaran’i Jesosy Kristy. Izany famahana izany no manangana amin’ny maty an’i Mosesy sy Elia, izay i Rahely koa, ilay mpandeha tsara, izay efa nitomany sy nisaona noho ny zanany, ka tsy nety nampiononina. Miova ho fifaliana ny fisaonany rehefa atsangana amin’ny maty ireo zanany.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Revelation 22:10.

Ary hoy izy tamiko hoe: Aza asiana tombo-kase ny tenin’ny faminanian’ity boky ity; fa akaiky ny andro. Apokalypsy 22:10.

Moses and Elijah were dead in the streets of Sodom and Egypt, and just as with Christ, the one hundred and forty-four thousand would be called out of Egypt, when the gathering began in July of 2023.

Moses sy Elia dia efa maty teny an-dalamben’i Sodoma sy Egypta, ary tahaka an’i Kristy ihany koa, ny efatra arivo sy iray hetsy sy efatra alina dia havoaka hiala avy any Egypta, rehefa nanomboka tamin’ny Jolay 2023 ny fanangonana.

The Sixth Messianic Waymark is the calling out of Egypt in July of 2023

Ny Marika Fahaenina Mesianika dia ny fiantsoana hivoaka avy any Egypta tamin’ny Jolay 2023

And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Matthew 2:15.

Ary teo hatramin’ny nahafatesan’i Heroda izy, mba hahatanteraka izay nampilazain’ny Tompo tamin’ny alalan’ny mpaminany hoe: “Avy tany Egypta no niantsoako ny Zanako.” Matio 2:15.

Prediction

Faminaniana

When Israel was a child, then I loved him, and called my son out of Egypt. Hosea 11:1.

Fony mbola zaza Isiraely, dia efa tia azy Aho, ary nantsoiko hiala avy tany Egypta ny zanako. Hosea 11:1.

Dead in the Egyptian street, a heavenly voice from the wilderness calls Ezekiel’s valley of dead bones to life. That voice began to sound in July of 2023.

Maty eo amin’ny lalan’i Egypta, feo avy any an-danitra, manako avy any an-efitra, no miantso ny lohasahan’ny taolana maina ao amin’i Ezekiela ho amin’ny fiainana. Tamin’ny Jolay 2023 no nanomboka naneno izany feo izany.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

Ary rehefa afaka hateloana sy tapany, dia niditra tao aminy ny Fanahin’aina avy amin’Andriamanitra, ka nitsangana tamin’ny tongony izy; ary tahotra lehibe no nahazo izay nahita azy. Ary nandre feo mahery avy tany an-danitra izy nanao taminy hoe: Miakara atỳ. Dia niakatra ho any an-danitra tao anatin’ny rahona izy; ary nijery azy ny fahavalony. Apokalypsy 11:11, 12.

God calls His Son out of Egypt and He also called Moses out of Egypt, for Moses as the alpha and Jesus as the omega represent the experience of the one-hundred and forty-four thousand, who sing the song of Moses and the Lamb. That song includes the call out of Egypt. In Ezekiel there is represented two steps, that were prefigured by the two steps in the creation of Adam. First the body is formed, and then the breath of life is breathed into the body and it then lives. In Revelation eleven the first step is the entrance of the Spirit of God into the slain, and they then stood upon their feet. When they stand, they are God’s army. What conveys the Spirit in chapter eleven is represented by Ezekiel’s first prophecy. The voice in the wilderness is the prophetic message accompanied by the Holy Spirit.

Antsoin’Andriamanitra hiala avy any Egypta ny Zanany, ary nantsoiny hiala avy any Egypta koa i Mosesy; fa i Mosesy amin’ny maha-alfa azy ary i Jesosy amin’ny maha-omega Azy dia maneho ny fanandraman’ny iray hetsy sy efatra amby efatra alina, izay mihira ny fihiran’i Mosesy sy ny Zanak’ondry. Tafiditra ao anatin’izany fihirana izany ny antso hivoaka avy any Egypta. Ao amin’i Ezekiela dia aseho ny dingana roa, izay nialoha lalana tamin’ny alalan’ny dingana roa tamin’ny namoronana an’i Adama. Voalohany, noforonina ny vatana, ary avy eo nofefena tao amin’ny vatana ny fofon’aina, ka dia velona izy. Ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, ny dingana voalohany dia ny fidiran’ny Fanahin’Andriamanitra ao amin’ireo izay novonoina, ary dia nijoro tamin’ny tongony izy ireo. Rehefa mijoro izy ireo, dia tafik’Andriamanitra. Izay mampita ny Fanahy ao amin’ny toko faha-iraika ambin’ny folo dia asehon’ny faminaniana voalohan’i Ezekiela. Ny feo any an’efitra dia ny hafatra ara-paminaniana arahina ny Fanahy Masina.

The book of Matthew contains the twelve chapters that are the omega to the twelve chapters in Genesis that provide two witnesses which represent the covenant with the one hundred and forty-four thousand. Those men and women are sealed for eternity in a relationship of Divinity combined with their humanity. They become the sign for the eleventh-hour workers.

Ny bokin’i Matio dia ahitana toko roa ambin’ny folo izay omega mifanaraka amin’ireo toko roa ambin’ny folo ao amin’ny Genesisy, ka manome vavolombelona roa izay maneho ny fanekena amin’ny iray hetsy sy efatra alina sy efatra arivo. Ireo lehilahy sy vehivavy ireo dia voaisy tombo-kase ho amin’ny mandrakizay ao anatin’ny fifandraisana maha-Andriamanitra atambatra amin’ny maha-olombelona azy. Tonga famantarana ho an’ireo mpiasa tamin’ny ora fahiraika ambin’ny folo izy ireo.

“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 fomba hafa ampitandremana izao tontolo izao afa-tsy amin’ny fahitana ireo izay mino ny fahamarinana hohamasinina amin’ny alalan’ny fahamarinana, ka miasa araka ireo foto-kevitra ambony sy masina, sady maneho amin’ny heviny avo sy ambony ny tsipika mampiavaka ireo izay mitandrina ny didin’Andriamanitra sy ireo izay manitsakitsaka izany eo ambanin’ny tongony. Ny fanamasinan’ny Fanahy no manamarika ny maha-samihafa 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. Izany dia ny fitandremana ny Alahady. Ireo izay, rehefa avy nandre ny fahamarinana, dia mbola manohy mihevitra ity andro ity ho masina, no mitondra ny sonian’ilay lehilahin’ny ota, izay nihevitra ny hanova fotoana sy lalàna.” Bible Training School, 1 Desambra 1903.

The ensign of the one hundred and forty-four thousand when they are called up to heaven in chapter eleven of Revelation, they are first called out of Egypt, which is where they were slain. A voice from the wilderness calls them out of Egypt, that they would be the sign for the eleventh-hour workers. Their resurrection in 2024 is also represented as a birth, and an awakening depending on which illustration is being identified. In terms of a birth, they are those who fulfill the parable of the ten virgins, and in this sense, their birth is a virgin birth, and they are the sign.

Ny fanevan’ireo iray hetsy sy efatra alina sy efatra arivo, rehefa antsoina hiakatra any an-danitra izy ireo ao amin’ny toko faha-iraika ambin’ny folo ao amin’ny Apokalypsy, dia antsoina hivoaka avy any Egypta aloha izy, izay toerana namonoana azy. Misy feo avy any an-efitra miantso azy hivoaka avy any Egypta, mba ho famantarana ho an’ireo mpiasa amin’ny ora fahiraika ambin’ny folo izy. Ny fitsanganany amin’ny maty amin’ny taona 2024 dia aseho koa ho toy ny fahaterahana, ary ho toy ny fifohazana, arakaraka izay sary fanoharana tondroina. Raha amin’ny lafiny fahaterahana, izy ireo no manatanteraka ny fanoharana ny amin’ireo virijina folo, ary amin’io heviny io, ny fahaterahany dia fahaterahan’ny virijina, ary izy ireo no famantarana.

The Seventh Messianic Waymark is 2024

Ny Famaritra Mesianika fahafito dia 2024

Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:22, 23.

Ary izany rehetra izany dia natao, mba hahatanteraka izay nolazain’ny Tompo tamin’ny alalan’ny mpaminany hoe: Indro, ny virijina hitoe-jaza ka hiteraka zazalahy; ary ny anarany hataon’ny olona hoe Imanoela, izany hoe, raha adika, Andriamanitra amintsika. Matio 1:22, 23.

Prediction

Faminaniana

Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14.

Koa ny Tompo mihitsy no hanome famantarana ho anareo; indro, ny virijina hanan’anaka ka hiteraka zazalahy, ary ny anarany hataony hoe Imanoela. Isaia 7:14.

There were signs in the history of Moses and Christ, as there were in Millerite history. In the last days, Laodicean Adventism will be seeking after a sign, and their only sign, is the sign of Jonah. There is also a sign for those who are resurrected in 2024. Their sign is the “seven times” of Leviticus twenty-six.

Nisy famantarana teo amin’ny tantaran’i Mosesy sy Kristy, tahaka ny nisy koa teo amin’ny tantaran’ny Milerita. Amin’ny andro farany, ny Advantisma Laodikiana dia hitady famantarana, ary ny famantarana tokana ho azy dia ny famantaran’i Jona. Misy famantarana koa ho an’ireo izay hatsangana amin’ny maty amin’ny taona 2024. Ny famantaran’izy ireo dia ny “impito” ao amin’ny Levitikosy 26.

And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. 2 Kings 19:29–31.

Ary izao no ho famantarana ho anao: Hihinana amin’ity taona ity izay maniry ho azy ianareo, ary amin’ny taona faharoa izay mitsimoka avy amin’izany ihany; ary amin’ny taona fahatelo dia mamafaza ianareo, ka mijinja, ary mambolea tanim-boaloboka, ka mihinàna ny voany. Ary ny sisa izay afa-nandositra tamin’ny taranak’i Joda dia mbola hamaka any ambany indray ka hamoa any ambony. Fa avy ao Jerosalema no hivoahan’ny sisa, ary ireo izay afa-mandositra avy ao an-tendrombohitra Ziona; ny fahazotoan’i Jehovah, Tompon’ny maro, no hahatanteraka izany. 2 Mpanjaka 19:29–31.

And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. Leviticus 25:20–22.

Ary raha hianareo ka hanao hoe: Inona no hohaninay amin’ny taona fahafito? indro, tsy hamafy izahay, na hanangona ny vokatray: dia handidy ny fitahiako ho aminareo Aho amin’ny taona fahenina, ka hamoa hahavita telo taona izany. Ary hamafy ianareo amin’ny taona fahavalo, ka mbola hihinana ny vokatra taloha mandra-pahatongan’ny taona fahasivy; mandra-pidiran’ny voany dia ny tahiry taloha ihany no hohaninareo. Levitikosy 25:20–22.

Those who escape, are also represented as the outcasts of Israel, and they were cast out by their brethren which hated them. Their brethren cast them out, for they hated them because they could not refute the sabbath truth represented by Moses’ “seven times.”

Izay nakatakas dia aseho koa ho toy ny voaroaka amin’ny Isiraely, ary noroahin’ireo rahalahiny izay nankahala azy izy ireo. Noroahin’ny rahalahiny izy ireo, satria nankahala azy noho izy tsy nahavita nandà ny fahamarinan’ny Sabata izay asehon’ny “impito” nataon’i Mosesy.

The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel. Psalms 147:2.

Jehovah manangana an’i Jerosalema; ary mamory ny olona voaroaka tamin’ny Isiraely Izy. Salamo 147:2.

The Lord began gathering the remnant in July 2023, and the remnant are the “outcasts” of Israel. In July 2023, He set His hand a second time to gather His outcasts. He set His hand in 1849 a second time, in advance of the omega light of Moses seven times in 1856. The alpha light was represented by Miller’s first prophetic discovery—Moses’ seven times.

Ny Tompo dia nanomboka nanangona ny sisa tamin’ny Jolay 2023, ary ny sisa dia ireo “voaroaka” amin’ny Isiraely. Tamin’ny Jolay 2023, dia naninjitra ny tànany fanindroany Izy mba hanangona ireo voaroakany. Tamin’ny 1849 no naninjirany ny tànany fanindroany, mialoha ny fahazavana omega momba ny impito an’i Mosesy tamin’ny 1856. Ny fahazavana alpha dia nasehon’ny fahitana ara-paminaniana voalohan’i Miller—ny impiton’i Mosesy.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

Ary amin’izany andro izany dia hisy Solofon’i Jese, izay hitsangana ho faneva ho an’ny firenena; izy no hotadiavin’ny jentilisa; ary ny fitsaharany dia ho be voninahitra. Ary amin’izany andro izany dia hamerina haninjitra ny tanany fanindroany Jehovah mba hampodiany ny sisa amin’ny olony izay ho tavela avy any Asyria sy avy any Egypta sy avy any Patrosa sy avy any Kosy sy avy any Elama sy avy any Sinara sy avy any Hamata ary avy amin’ny nosin-dranomasina. Ary hanangana faneva ho an’ny firenena Izy ka hanangona ny voaroakan’ny Isiraely sy hampivory ny Joda miparitaka avy amin’ny vazan-tany efatra. Isaia 11:10–12.

When the outcasts are lifted up as the sign, they will then gather the eleventh-hour workers, who can “only be warned by seeing” “the difference between those who have the seal of God, and those who keep a spurious rest-day.” The sign for the eleventh-hour workers is the outcasts, and the sign OF the outcasts, is the enigma of, eating “this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.”

Rehefa hasandratra ho famantarana ireo voaroaka, dia izy ireo no hanangona ny mpiasa amin’ny ora fahiraika ambin’ny folo, izay “tsy azo ampitandremana raha tsy amin’ny fahitana” “ny maha-samihafa ireo izay manana ny tombo-kasen’Andriamanitra sy ireo izay mitandrina andro fitsaharana sandoka.” Ny famantarana ho an’ny mpiasa amin’ny ora fahiraika ambin’ny folo dia ireo voaroaka, ary ny famantarana NY amin’ireo voaroaka dia ilay zava-miafina momba ny fihinanana “amin’ity taona ity izay maniry ho azy, ary amin’ny taona faharoa izay mitsiry avy amin’izany ihany; ary amin’ny taona fahatelo dia mamafaza ianareo, ka mijinja, ary mambole tanimboaloboka, ka mihinàna ny vokany.”

The enigma of the passage is that it represents the “seven times” of Leviticus twenty-five and twenty-six. The Sabbath of the land resting is a component of the covenant that identifies both the blessing or the curse, of either observing or rejecting the seventh-year rest for the promised land. The sign of the one hundred and forty-four thousand is the component of the threefold promise of the covenant that is represented by the seventh-year Sabbath of the land. The foundational truth of the “seven times,” identifies one of three elements of the covenant that promises a new heart and mind, and a new body and also a land to live in.

Ny zava-miafina ao amin’io andalan-teny io dia ny maha-solon-tena azy ny “impito” ao amin’ny Levitikosy dimy amby roapolo sy enina amby roapolo. Ny Sabatan’ny tany amin’ny fialan-tsasany dia singa iray ao amin’ny fanekena izay manamarika na ny fitahiana na ny ozona, arakaraka ny fitandremana na ny fandavana ny fitsaharana amin’ny taona fahafito ho an’ilay tany nampanantenaina. Ny famantarana ny iray hetsy sy efatra amby efapolo arivo dia singa iray ao amin’ilay teny fikasan’ny fanekena in-telo sosona izay asehon’ny Sabatan’ny tany amin’ny taona fahafito. Ny fahamarinana fototra momba ny “impito” dia manondro ny iray amin’ireo singa telo ao amin’ny fanekena izay mampanantena fo sy saina vaovao, ary vatana vaovao koa, mbamin’ny tany honenana.

The seventh-day Sabbath is the sign between God and His people, but that seventh-day Sabbath also represents the covenant responsibility given to ancient Israel. They were to be the protectors, the depositaries of the Ten Commandments. Sister White is clear that modern Israel in 1844 in alignment with ancient Israel was made the depositaries of not only the Ten Commandments, but also of God’s prophetic Word.

Ny Sabata andro fahafito no famantarana eo amin’Andriamanitra sy ny olony; nefa io Sabata andro fahafito io koa dia maneho ny andraikitra fanekena nomena an’i Isiraely fahiny. Izy ireo no tokony ho mpiaro sy mpitahiry ny Didy Folo. Mazava ny filazan’i Rahavavy White fa Isiraely maoderina tamin’ny 1844, mifanaraka amin’i Isiraely fahiny, dia natao ho mpitahiry tsy ny Didy Folo ihany, fa ny Teny faminanian’Andriamanitra koa.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Andriamanitra dia niantso ny fiangonany amin’izao andro izao, tahaka ny niantsoany ny Isiraely fahiny, mba hijoro ho fahazavana eo amin’ny tany. Tamin’ny alalan’ilay antsy lehibe sy mahery dia ny fahamarinana, dia nosarahiny tamin’ireo fiangonana sy tamin’izao tontolo izao izy ireo, mba hitondrany azy ho amin’ny fifanakaikezana masina Aminy. Nataony ho mpitahiry ny lalàny izy ary napetrany taminy ny fahamarinana lehibe momba ny faminaniana ho an’izao fotoana izao. Tahaka ireo tenin’Andriamanitra masina natokany ho an’ny Isiraely fahiny, dia fitokisana masina tsy maintsy ampitaina amin’izao tontolo izao ireo. Ireo anjely telo ao amin’ny Apokalypsy 14 dia maneho ny vahoaka izay manaiky ny fahazavan’ny hafatr’Andriamanitra ka mivoaka ho toy ny irany haneno ny fampitandremana manerana ny halavany sy ny sakany amin’ny tany.” Testimonies, boky faha-5, 455.

The Ten Commandments are represented by the sign of the seventh-day Sabbath, and the laws of prophecy are represented by the seventh-year Sabbath. Laodicean Seventh-day Adventism will be greatly embarrassed when they jump ship and begin worshipping the sun, but the Sabbath commandment they first rejected is Moses’ “seven times.”

Ny Didy Folo dia asehon’ny famantaran’ny Sabatan’ny andro fahafito, ary ny lalàn’ny faminaniana kosa dia asehon’ny Sabatan’ny taona fahafito. Ny Advantisma Laodiseana mitandrina ny andro fahafito dia ho menatra mafy rehefa miala an-tsambo izy ka manomboka mivavaka amin’ny masoandro, nefa ilay didin’ny Sabata izay nolaviny voalohany no “impito” an’i Mosesy.

To win the promised land God’s people must understand and uphold not only the seventh-day Sabbath, but also the seven-year Sabbath. Laodicean Adventism cannot refute this biblical truth, though they cover it with lies. This is the root of their hatred that leads them to cast out those who will be the ensign.

Mba hahazoana ny tany nampanantenaina dia tsy maintsy mahatakatra sy manandratra tsy ny Sabata andro fahafito ihany ny vahoakan’Andriamanitra, fa ny Sabata fito taona koa. Tsy mahavaly io fahamarinana ara-Baiboly io ny Advantisma Laodikeana, na dia saromany lainga aza izany. Izany no fototry ny fankahalany izay mitarika azy handroaka ireo izay ho faneva.

“Most of my father’s family were full believers in the advent, and for bearing testimony to this glorious doctrine seven of us were at one time cast out of the Methodist Church. At this time the words of the prophet were exceedingly precious to us: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.

“Ny ankamaroan’ny fianakavian’ny raiko dia mpino feno ny amin’ny fiavian’i Kristy, ary noho ny nitondranay fanambarana momba io fampianarana be voninahitra io dia izahay fito lahy dia noroahina indray mandeha hiala tao amin’ny Fiangonana Metodista. Tamin’izany fotoana izany dia tena sarobidy taminay indrindra ny tenin’ny mpaminany hoe: ‘Ny rahalahinareo izay nankahala anareo, izay nandroaka anareo noho ny Anarako, dia nanao hoe: Aoka homem-boninahitra Jehovah; nefa hiseho Izy ho fifalianareo, ary ho menatra ireny.’ Isaia 66:5.”

“From this time, up to December, 1844, my joys, trials, and disappointments were like those of my dear Advent friends around me. At this time I visited one of our Advent sisters, and in the morning we bowed around the family altar. It was not an exciting occasion, and there were but five of us present, all women. While I was praying, the power of God came upon me as I had never felt it before. I was wrapped in a vision of God’s glory, and seemed to be rising higher and higher from the earth, and was shown something of the travels of the Advent people to the Holy City, as narrated below.” Early Writings, 13.

“Hatramin’izao fotoana izao ka hatramin’ny Desambra 1844, ny hafaliako sy ny fizahako toetra ary ny fahadisoam-panantenako dia tahaka ny an’ireo sakaizako malala Advantista manodidina ahy. Tamin’izany fotoana izany dia namangy ny iray tamin’ireo anabavy Advantista anay aho, ary nony maraina dia nandohalika nanodidina ny alitaran’ny fianakaviana izahay. Tsy fotoana nampientanentana izany, ary dimy monja izahay no teo, samy vehivavy avokoa. Raha mbola nivavaka aho, dia tonga tamiko ny herin’Andriamanitra tamin’ny fomba izay mbola tsy tsapako hatrizay. Voasaron’ny fahitana ny voninahitr’Andriamanitra aho, ary toa niakatra hatrany hatrany niala tamin’ny tany, ary naseho ahy ny ampahany tamin’ny dian’ny vahoaka Advantista ho any amin’ny Tanàna Masina, araka izay tantaraina etsy ambany.” Early Writings, 13.

Ellen White’s first vision, was given when five women, (representing five wise virgins) were gathered together after being cast out by their brethren that hated them. They hated them for the doctrine of the Second Coming, thus typifying the outcasts of the latter days.

Ny fahitana voalohany nomena an’i Ellen White dia nomena fony vehivavy dimy, (izay maneho ireo virijina hendry dimy) no niara-nivory rehefa noroahin’ireo rahalahiny izay nankahala azy ireo izy. Nankahala azy ireo izy ireo noho ny fampianarana ny amin’ny Fiavian’i Kristy fanindroany, ka izany no naneho mialoha ireo voaroaka amin’ny andro farany.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

«Ndzi vone leswaku kereke ya vito ntsena ni Vaadventista va vito ntsena, ku fana na Yudasi, a va ta hi xenga va hi nyiketa eka Vakatoliki leswaku va kuma nkucetelo wa vona leswaku va ta lwa ni ntiyiso. Kutani vakwetsimi hi nkarhi wolowo a va ta va vanhu lava nga vonakiki ngopfu, lava Vakatoliki va nga tiviwiki ngopfu hi vona; kambe tikereke ni Vaadventista va vito ntsena lava tivaka ripfumelo ra hina ni mikhuva ya hina (hikuva a va hi venga hikwalaho ka Savata, hikuva a va nga swi koti ku yi kaneta) va ta xenga vakwetsimi kutani va va mangalela eka Vakatoliki tanihi lava honisaka milawu ya vanhu; hi leswaku, leswaku va hlayisa Savata kutani va honisa Sonto.

“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

“Dia ny Katolika no handrisika ny Protestanta handroso, ka hamoaka didy fa izay rehetra tsy hitandrina ny andro voalohan’ny herinandro, fa tsy ny andro fahafito, dia hovonoina. Ary ny Katolika, izay maro isa, dia hanohana ny Protestanta. Ny Katolika no hanome ny heriny ho an’ny sarin’ilay bibidia. Ary ny Protestanta dia hanao tahaka ny nataon’ny reniny talohany mba handringana ny olomasina. Nefa alohan’ny hahatanterahan’ny didiny na hamoahany vokatra, dia hovonjen’ny Feon’Andriamanitra ny olomasina.” Spalding and Magan, 1, 2.

The “nominal” (meaning in name only), “Adventists, like Judas, would betray us to the Catholics.” They did so because “they hated” the outcasts “on account of the Sabbath.” Nominal Adventists profess to observe the seventh-day Sabbath, so this cannot be the Sabbath that is referenced. They hate the outcasts, for they know that they cannot refute the foundational truth of Moses’ seven times, that was the alpha understanding of Elijah in the person of William Miller.

Ny “nominaly” (izany hoe, amin’ny anarana fotsiny), “Advantista, tahaka an’i Jodasy, dia hamadika antsika ho amin’ny Katolika.” Nanao izany izy ireo satria “nankahala” ireo voaroaka “noho ny Sabata.” Ireo Advantista nominaly dia milaza ho mitandrina ny Sabata andro fahafito, koa tsy izany Sabata izany no resahina eto. Halany ireo voaroaka, satria fantany fa tsy hainy lavina ilay fahamarinana fototra momba ny impito an’i Mosesy, izay ilay fahatakarana alfa an’i Elia tao amin’ny tenan’i William Miller.

“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

“Tsy manome hafatra vaovao ho antsika Andriamanitra. Isika dia tokony hitory ilay hafatra izay tamin’ny 1843 sy 1844 no namoaka antsika hiala tamin’ireo fiangonana hafa.” Review and Herald, 19 Janoary 1905.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

“Ny hafatra rehetra nomena hatramin’ny 1840–1844 dia tsy maintsy atao mafy hery ankehitriny, satria maro ny olona no very ny fitarihana sy ny làlany. Ny hafatra dia tsy maintsy alefa any amin’ny fiangonana rehetra.” Manuscript Releases, boky faha-21, 437.

“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

“Ny fahamarinana izay noraisintsika tamin’ny taona 1841, ’42, ’43, ary ’44 dia tokony hianarana sy hotorina ankehitriny.” Manuscript Releases, volume 15, 371.

“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

“Nisy ny fampitandremana tonga: Tsy misy na inona na inona tokony havela hiditra izay hampikorontana ny fanorenan’ny finoana izay efa nanorenantsika hatramin’ny nahatongavan’ny hafatra tamin’ny 1842, 1843, ary 1844. Tao anatin’io hafatra io aho, ary hatramin’izay dia nijoro teo anatrehan’izao tontolo izao aho, mahatoky amin’ny fahazavana izay nomen’Andriamanitra antsika. Tsy mikasa ny hanaisotra ny tongotray hiala amin’ilay sehatra izay nametrahana azy izahay, raha nitady ny Tompo isan’andro tamin’ny vavaka mafana fo, nitady fahazavana. Heverinareo va fa afaka hahafoy ny fahazavana izay nomen’Andriamanitra ahy aho? Ho tahaka ny Vatolampin’ny taona mandrakizay izany. Izy no nitari-dalana ahy hatramin’ny nanaovana izany tamiko.” Review and Herald, April 14, 1903.

Judas is not a symbol of the Sanhedrin made up of Sadducees and Pharisees, Judas was one of the twelve disciples. He was one of the covenant bride, which Christ was about to marry at Pentecost. The betrayal against the outcasts comes from Judas, the Laodicean Seventh-day Adventist church. They are represented with many symbols, such as the Levites who are rejected by the Messenger of the Covenant in Malachi three. The Levites are separated at that purging, and their number is 25, whether faithful or unfaithful. The Levites are purged in advance of being lifted up as an offering, as in former years.

Jodasy dia tsy tandindon’ny Synedriona izay ahitana Sadoseo sy Fariseo, fa Jodasy dia iray tamin’ireo mpianatra roa ambin’ny folo. Izy dia iray tamin’ny ampakarin’ny fanekena, izay saiky hovadian’i Kristy tamin’ny Pentekosta. Avy amin’i Jodasy no iavian’ny famadihana atao amin’ireo voailika, dia ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana. Izy ireo dia aseho amin’ny tandindona maro, toy ny Levita izay lavin’ny Iraky ny Fanekena ao amin’ny Malakia toko fahatelo. Ny Levita dia sarahina amin’izany fanadiovana izany, ary 25 ny isany, na mahatoky izy na tsy mahatoky. Diovina mialoha ny Levita alohan’ny hanandratana azy ho fanatitra, tahaka ny tamin’ny taona fahiny.

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

Ary hipetraka tahaka ny mpandrendrika sy mpanadio volafotsy Izy; ary hodioviny ny zanak’i Levy, ary hodioviny tahaka ny volamena sy ny volafotsy izy, mba hahafahany manolotra fanatitra ho an’i Jehovah amin’ny fahamarinana. Ary amin’izany dia ho sitrak’i Jehovah ny fanatitr’i Joda sy Jerosalema, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Malakia 3:3, 4.

The Levites are the offering, for they perfectly reflect the character of Christ, who is the great offering. When those twenty-five Levites are lifted up as an offering, the twenty-five counterfeit Levites are bowing to the sun in Ezekiel 8.

Ny Levita no fanatitra, satria taratr’izy ireo amin’ny fomba lavorary ny toetran’i Kristy, Izay fanatitra lehibe. Rehefa asandratra ho fanatitra ireo Levita dimy amby roapolo ireo, ireo Levita sandoka dimy amby roapolo kosa dia miankohoka amin’ny masoandro ao amin’ny Ezekiela 8.

Judas does not only represent a wicked Levite, but he is also a wicked priest that has been prepared for thirty years, as represented by Judas’ thirty pieces of silver.

Jodasy dia tsy misolo tena Levita ratsy fanahy fotsiny, fa izy koa dia mpisorona ratsy fanahy izay efa voaomana nandritra ny telopolo taona, araka ny asehon’ny volafotsy madinika telopolo an’i Jodasy.

Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. Matthew 27:3–5.

Ary Jodasy, ilay efa namadika Azy, rehefa hitany fa voaheloka Izy, dia nanenina ka namerina ny sekely volafotsy telopolo tamin’ny lohan’ny mpisorona sy ny loholona, nanao hoe: Efa nanota aho tamin’ny namadihako rà marina. Ary hoy ireo: Ahoanay izany? jereo ianao. Dia natsipiny tao amin’ny tempoly ny sekely volafotsy, ka dia niala izy, ary lasa nanantona tena. Matio 27:3–5.

The thirty pieces of silver that Judas cast out, represents the Messenger of the Covenant casting out (purging) the dross (counterfeit silver) in Malachi three. That wicked priesthood was represented by the rebellion of Korah, Dathan and Abiram and the rebels of 1888. The wicked priesthood is swallowed up when the United States, the earth-beast opens up its mouth. Then fire destroys their followers, during the full outpouring of the latter rain, that begins at the Sunday law.

Ang tatlumpung piraso ng pilak na inihagis ni Judas ay sumasagisag sa Sugo ng Tipan na naghahagis palabas (nagdadalisay) ng dumi (huwad na pilak) sa Malakias tres. Ang masamang pagkasaserdoteng iyon ay isinagisag ng paghihimagsik nina Korah, Dathan at Abiram at ng mga mapanghimagsik noong 1888. Ang masamang pagkasaserdote ay nilulon nang ibuka ng Estados Unidos, ng hayop na mula sa lupa, ang bibig nito. Pagkatapos ay nililipol ng apoy ang kanilang mga tagasunod, sa panahon ng ganap na pagbubuhos ng huling ulan, na nagsisimula sa batas ng Linggo.

The virgin birth as a sign in Christ’s day, represents the sign of the wise virgins in the latter days. In that period the Sanhedrin, the Laodicean Seventh-day Adventist church will seek for a sign, but will be unable to see the only sign given to Laodicea. The sign for the great multitude, the eleventh-hour workers is seeing men and women keeping the seventh-day Sabbath during the Sunday law testing period. The sign of the remnant in their controversy with the former covenant people is the seventh-year Sabbath, representing the foundations of Adventism as identified as the central pillar of both of Habakkuk’s sacred tables. The sign given to Laodicean Adventism is the sign of Jonah, which is addressed in the dialogue between Christ and Peter.

Ny fahaterahan’ny Virijiny ho famantarana tamin’ny andron’i Kristy dia maneho ny famantaran’ireo virijiny hendry amin’ny andro farany. Amin’izany fotoana izany, ny Synedriona, dia ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodikiana, no hitady famantarana, nefa tsy ho afaka hahita ny hany famantarana nomena an’i Laodikia. Ny famantarana ho an’ny vahoaka betsaka, ireo mpiasa amin’ny ora fahiraika ambin’ny folo, dia ny fahitana lehilahy sy vehivavy mitandrina ny Sabata andro fahafito mandritra ny fotoam-pitsapana ny lalàna alahady. Ny famantaran’ny sisa amin’ny ady ifanandrinany amin’ny vahoakan’ny fanekena teo aloha dia ny Sabatan’ny taona fahafito, izay maneho ny fanorenan’ny Advantisma, fantatra ho andry foibe amin’ireo takelaka masina roa tonta an’i Habakoka. Ny famantarana nomena ny Advantisma Laodikiana dia ny famantaran’i Jona, izay resahina ao amin’ny fifanakalozan-kevitra teo amin’i Kristy sy Petera.

When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am?

Ary rehefa tonga teo amin’ny faritanin’i Kaisaria Filipy Jesosy, dia nanontany ny mpianany Izy ka nanao hoe: Iza moa no lazain’ny olona fa Izaho, Zanak’olona? Ary hoy ireo: Ny sasany milaza fa Jaona Mpanao-batisa Hianao; ny sasany hoe Elia; ary ny sasany hoe Jeremia, na anankiray amin’ny mpaminany. Hoy Izy taminy: Fa ianareo kosa, manao Ahy ho iza?

And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

Dia namaly ka nanao hoe: Hianao no Kristy, Zanak’Andriamanitra velona. Ary Jesosy namaly ka nanao taminy hoe: Sambatra ianao, ry Simona Barjona; fa tsy nofo aman-drà no nanambara izany taminao, fa ny Raiko Izay any an-danitra. Ary Izaho koa milaza aminao fa ianao no Petera, ary eo ambonin’ity vatolampy ity no haoriko ny fiangonako; ary ny vavahadin’ny helo tsy haharesy azy. Ary homeko anao ny fanalahidin’ny fanjakan’ny lanitra; ary na inona na inona hamehezanao etỳ an-tany dia ho voafehy any an-danitra; ary na inona na inona hovahanao etỳ an-tany dia ho voavaha any an-danitra.

Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

Dia nandidy ny mpianany mba tsy hilaza amin’olona na amin’iza na amin’iza fa Izy no Jesosy Kristy. Matio 16:13–20.

The sign for the Sanhedrin, and therefore Adventism is the sign of Jonah. Simon Barjona is introduced into the passage as a symbol of a covenant man, for his name is about to be changed. Abram’s name was changed at the covenant. Saul’s named was changed to Paul. Jacob’s name was changed to Israel. Those three witnesses establish that when a biblical character’s name is changed, they represent a covenant man, and therefore typify the last covenant people, who are the one hundred and forty-four thousand. Those three witnesses also establish that a covenant man’s name represents the prophetic symbolism associated with the person whose name is changed. Saul means “selected,” for he was selected to carry the gospel to the Gentiles. His name was changed to Paul, meaning small, for he in his own eyes was the smallest of the apostles, for he had persecuted God’s church. Jacob the supplanter, was changed in both name and experience to an overcomer, as Israel means. Peter’s name was Simon, meaning one who hears; and Barjona, meaning the son of Jonah.

Ny famantarana ho an’ny Synedriona, ary noho izany ho an’ny Advantisma, dia ny famantaran’i Jôna. Simon Barjona dia ampidirina ao amin’ilay andalan-teny ho tandindon’ny lehilahin’ny fanekena, satria efa hovana ny anarany. Ny anaran’i Abrama dia novana tamin’ny fanekena. Ny anaran’i Saoly dia novana ho Paoly. Ny anaran’i Jakoba dia novana ho Isiraely. Ireo vavolombelona telo ireo no manaporofo fa rehefa ovana ny anaran’ny olona iray ao amin’ny Baiboly, dia maneho lehilahin’ny fanekena izy, ary noho izany dia tandindon’ny vahoakan’ny fanekena farany, dia ny iray hetsy sy efatra alina sy efatra arivo. Ireo vavolombelona telo ireo koa dia manaporofo fa ny anaran’ny lehilahin’ny fanekena dia maneho ny tandindona ara-paminaniana mifandraika amin’ilay olona izay novana anarany. Saoly dia midika hoe “voafidy,” satria izy no voafidy hitondra ny filazantsara ho any amin’ny Jentilisa. Ny anarany dia novana ho Paoly, izay midika hoe kely, satria teo imasony ihany izy no kely indrindra tamin’ny apostoly, noho izy efa nanenjika ny fiangonan’Andriamanitra. Jakoba, ilay mpisolo toerana, dia novana tamin’ny anarany sy tamin’ny fanandramany ho mpandresy, araka ny hevitry ny hoe Isiraely. Ny anaran’i Petera dia Simona, izay midika hoe iray izay mihaino; ary Barjona, izay midika hoe zanak’i Jôna.

Peter is representing the last generation of Jonah, for he was Jonah’s son. Jonah means “dove,” and Simon is he who heard the message of the dove, and Simon Barjona had heard the message of the anointing of Jesus, when He was baptized and became Jesus Christ, and the Holy Spirit descended in the form of a dove. The message of Jonah was the message of the dove which represented the anointing of Jesus with power at His baptism. The message of Jonah was represented as Jonah being three days in the belly of a whale. Those three days are the three days of Passover to the feast of first fruits, which are typified by Christ’s baptism and by Jonah’s time in the belly of the whale.

Petera dia maneho ny taranaka farany an’i Jona, satria izy dia zanak’i Jona. Ny hoe Jona dia midika hoe “voromailala”, ary Simona dia ilay nandre ny hafatry ny voromailala; ary Simona Barjona dia efa nandre ny hafatry ny fanosorana an’i Jesosy, fony Izy natao batisa ka tonga Jesosy Kristy, ary nidina tamin’ny endriky ny voromailala ny Fanahy Masina. Ny hafatr’i Jona dia ny hafatry ny voromailala izay naneho ny fanosorana an’i Jesosy tamin-kery tamin’ny batisa nataony. Ny hafatr’i Jona dia naseho tamin’ny naha-telo andro an’i Jona tao an-kibon’ny trozona. Ireo telo andro ireo dia ny telo andro hatramin’ny Paska ka hatramin’ny fetin’ny voaloham-bokatra, izay aloky ny batisa nataon’i Kristy sy ny fotoana naha-tao an-kibon’ny trozona an’i Jona.

The sign of Jonah is the sign of the anointing of Christ at His baptism, which typifies the descent of the angel of Revelation eighteen on 9/11. 9/11 began a three-step testing process as represented by Jonah’s three days. Those three steps are also illustrated in Millerite history. August 11, 1840 marked the test of the first angel, April 19, 1844 the test of the second angel and October 22, 1844 the third test. Those three steps represent 9/11, July 18, 2020 and the Sunday law.

Ny famantarana an’i Jona dia famantarana ny fanosorana an’i Kristy tamin’ny batisany, izay manondro ara-tandindona mialoha ny fidinan’ilay anjely ao amin’ny Apokalypsy toko faha-valo ambin’ny folo tamin’ny 9/11. Ny 9/11 no nanombohan’ny fizotry ny fitsapana misy dingana telo, araka izay asehon’ny telo andro nanjo an’i Jona. Ireo dingana telo ireo dia aseho ihany koa ao amin’ny tantaran’ny Millerita. Ny 11 Aogositra 1840 no nanamarika ny fitsapana ny anjely voalohany, ny 19 Aprily 1844 ny fitsapana ny anjely faharoa, ary ny 22 Oktobra 1844 ny fitsapana fahatelo. Ireo dingana telo ireo dia maneho ny 9/11, ny 18 Jolay 2020, ary ny lalàn’ny Alahady.

At the Sunday law, Jonah is spat out of the mouth of a fish, right where Christ is spitting Laodicea out of His mouth, which is right where Balaam’s ass opens his mouth and speaks, which is right where John the Baptist’s father Zechariah speaks, which is also where the United States speaks as a dragon. Jonah then gives the final warning to the world as the symbol of those who were resurrected with Moses and Elijah in 2024. Those souls died in the streets of Sodom and Egypt, and are thereafter resurrected as Ezekiel’s mighty army. At their resurrection they become the sign of Jonah, for he represents those who have died and are resurrected to give the final message to Nineveh. Jonah in the belly of the whale, Daniel in the lion’s den, John in the pot of boiling oil represent the one hundred and forty-four thousand who have experienced a symbolic death and resurrection. The anointing at 9/11 unto the resurrection of Ezekiel’s mighty army represents the baptism of Christ unto His resurrection.

Amin’ny lalàn’ny Alahady, Jonà dia aloan’ny vavan’ny hazandrano, eo indrindra amin’izay andoavan’i Kristy an’i Laodikia hiala amin’ny vavany, izay eo indrindra amin’izay anokafan’ny ampondran’i Balama ny vavany ka itenenany, izay eo indrindra amin’izay itenenan’i Zakaria, rain’i Jaona Mpanao-batisa, izay koa no toerana itenenan’i Etazonia tahaka ny dragona. Avy eo Jonà dia manome ny fampitandremana farany ho an’izao tontolo izao, ho tandindon’ireo izay natsangana tamin’ny maty niaraka tamin’i Mosesy sy Elia tamin’ny 2024. Ireo fanahy ireo dia maty teny an-dalamben’i Sodoma sy Ejipta, ary avy eo dia atsangana amin’ny maty ho tonga tafika mahery an’i Ezekiela. Amin’ny fitsanganany amin’ny maty dia tonga famantaran’i Jonà izy ireo, fa izy no misolo tena ireo izay efa maty sy natsangana tamin’ny maty mba hitondra ny hafatra farany ho an’i Ninive. Jonà tao an-kibon’ny trozona, Daniela tao an-davaky ny liona, Jaona tao anatin’ny vilan’ny diloilo mangotraka, dia samy maneho ny iray hetsy sy efatra alina izay efa niaina fahafatesana sy fitsanganana amin’ny maty ara-tandindona. Ny fanosorana tamin’ny 9/11 ho amin’ny fitsanganan’ny tafika maherin’i Ezekiela dia maneho ny batisan’i Kristy ho amin’ny fitsanganany amin’ny maty.

The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. Matthew 16:1–4.

Dia tonga koa ny Fariseo mbamin’ny Sadoseo, ka naka fanahy Azy sady nangataka taminy mba hampiseho famantarana avy any an-danitra Izy. Ary Izy namaly ka nanao taminy hoe: Raha hariva ny andro, dia hoy ianareo: Ho tsara ny andro; fa mena ny lanitra. Ary raha maraina, dia hoy ianareo: Ho ratsy ny andro anio; fa mena sady manjombona ny lanitra. Ry mpihatsaravelatsihy, hainareo fantarina ny endriky ny lanitra; fa ny famantarana ny fotoana va tsy hainareo fantarina? Tarana-mpanao ratsy sy mpijangajanga no mitady famantarana; nefa tsy hisy famantarana homena azy, afa-tsy ny famantaran’i Jona mpaminany. Dia nilaozany ireo ka niala Izy. Matio 16:1–4.

The crowning miracle was the resurrection of Lazarus.

Ny fahagagana nahafeno voninahitra indrindra dia ny nananganana an’i Lazarosy tamin’ny maty.

“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

“तपाईंभहरू लाजरसकहाँ जान ढिला गर्नुभयो, ख्रीष्टको उद्देश्य उहाँलाई ग्रहण नगरेका मानिसहरूतर्फ कृपाको थियो। उहाँ ठहरिनुभयो, ताकि लाजरसलाई मरेका अवस्थाबाट जीवित पारेर उहाँले आफ्ना हठी र अविश्वासी जनहरूलाई उहाँ वास्तवमै ‘पुनरुत्थान र जीवन’ हुनुहुन्छ भन्ने अर्को प्रमाण दिन सकून्। इस्राएलको घरानाका ती गरिब, भौंतारिएका भेडाहरू—ती मानिसहरू—प्रतिको सबै आशा पूर्णतः त्याग्न उहाँ इच्छुक हुनुहुन्थेन। तिनीहरूको अपश्चात्तापका कारण उहाँको हृदय टुटिरहेको थियो। आफ्नो कृपामा उहाँले तिनीहरूलाई उहाँ पुनर्स्थापक हुनुहुन्छ, र ज्योतिमा जीवन र अमरत्व ल्याउन सक्ने एकमात्र व्यक्तित्व उहाँ नै हुनुहुन्छ भन्ने अझ एक प्रमाण दिने अभिप्राय गर्नुभयो। यो यस्तो प्रमाण हुनुपर्ने थियो, जसलाई पूजाहारीहरूले गलत अर्थ लगाउन नसकून्। बेथानी जान उहाँले विलम्ब गर्नुभएको कारण यही थियो। यो सर्वोच्च चमत्कार, अर्थात् लाजरसलाई जीवित पारिनु, उहाँको कार्यमाथि र उहाँको दिव्यत्वसम्बन्धी दाबीमाथि परमेश्वरको छाप लगाउने कुरा थियो।” The Desire of Ages, 528, 529.

Christ tarried before He resurrected Lazarus, and Lazarus was not only the “crowning miracle,” he was also the “seal” upon God’s work. In the passage the sign of Jonah is the only sign for the adulterous and wicked generation. It is important to see that the timing of the sealing process is very specific. In the passage we are addressing where Peter’s name is changed, it informs us that from that point onward Jesus began to reveal that He was to be put to death, yet in the last verse Matthew records, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Then in the very next verse he records, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Kristy dia niandry talohan’ny nananganany an’i Lazarosy tamin’ny maty, ary i Lazarosy dia tsy ny “fahagagana faratampony” ihany, fa izy koa no “tombo-kase” teo amin’ny asan’Andriamanitra. Ao amin’io andalan-teny io, ny famantaran’i Jona no hany famantarana ho an’ilay taranaka mpijangajanga sy ratsy fanahy. Zava-dehibe ny mahita fa tena voafaritra manokana ny fotoanan’ny dingan’ny fanombohan-kase. Ao amin’ilay andalan-teny resahintsika izay nanovana ny anaran’i Petera, dia ampahafantarina antsika fa nanomboka tamin’izay fotoana izay no nanehoan’i Jesosy fa hatolotra hovonoina Izy; kanefa ao amin’ny andininy farany dia noraketin’i Matio hoe: “Ary nandrara ny mpianany Izy mba tsy hilaza amin’olona akory fa Izy no Jesosy Kristy.” Ary avy eo, ao amin’ny andininy manaraka indrindra, dia noraketiny hoe: “Hatramin’izany fotoana izany no nanombohan’i Jesosy naneho tamin’ny mpianany fa tsy maintsy hankany Jerosalema Izy, ka hijaly zavatra maro avy amin’ny loholona sy ny lohan’ny mpisorona ary ny mpanora-dalàna, dia hovonoina, ary hatsangana amin’ny andro fahatelo.”

The passage begins with Jesus asking who men think He is, and then a follow-up question where He asked the disciples who they thought He was.

Manomboka amin’ny fanontanian’i Jesosy hoe iza no iheveran’ny olona Azy ilay andalan-teny, ary avy eo dia fanontaniana manaraka izay nanontaniany ny mpianatra hoe iza no iheverany Azy.

When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? Matthew 16:13–15.

Ary rehefa tonga tany amin’ny faritanin’i Kaisaria Filipy Jesosy, dia nanontany ny mpianany ka nanao hoe: Iza moa no lazain’ny olona fa Izaho, Zanak’olona? Ary hoy izy ireo: Ny sasany milaza hoe Jaona Mpanao-batisa Hianao; ny sasany Elias; ary ny hafa Jeremia, na anankiray amin’ny mpaminany. Hoy Izy taminy: Fa ianareo kosa, ataonareo ho iza moa Aho? Matio 16:13–15.

When Peter answers he identifies that Jesus was the Christ and the son of the living God. The word Christ is the Greek word for the Hebrew word Messiah. Jesus raises the question about who He is, and leads the disciples to the fact that He is the Messiah, but immediately informs them that they should tell no man. From that time, He began to teach that He would fulfill the twenty-three waymarks in the last three chapters of Matthew, but it was of necessity the truths associated with the Christ should be opened up in a step-by-step fashion.

Rehefa namaly i Petera dia nofaritany fa Jesosy no Kristy sy Zanak’Andriamanitra velona. Ny teny hoe Kristy dia teny grika ilazana ny teny hebreo hoe Mesia. Nampametra-panontaniana momba izay maha-Izy Azy Jesosy, ary nitarika ny mpianatra ho amin’ny zava-misy fa Izy no Mesia, nefa avy hatrany dia nilazany taminy fa tsy tokony hilaza izany amin’olona izy ireo. Hatramin’izany fotoana izany dia nanomboka nampianatra Izy fa hotanterahiny ireo mari-pamantarana telo amby roapolo ao amin’ireo toko telo farany ao amin’i Matio, kanefa noho ny filàna dia tsy maintsy novelarina tsikelikely ireo fahamarinana mifandraika amin’ny Kristy.

We will continue these Messianic waymarks in the next article.

Hohazavainay ao amin’ny lahatsoratra manaraka ireo famantarana amin’ny làlana mesianika ireo.

Alpha light of the third angel

Ny hazavan’ny Alfa an’ny anjely fahatelo

“In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it. My attention was first called to the Sabbath while I was on a visit to New Bedford, Massachusetts, earlier in the same year. I there became acquainted with Elder Joseph Bates, who had early embraced the advent faith, and was an active laborer in the cause. Elder B. was keeping the Sabbath, and urged its importance. I did not feel its importance, and thought that Elder B. erred in dwelling upon the fourth commandment more than upon the other nine. But the Lord gave me a view of the heavenly sanctuary. The temple of God was opened in heaven, and I was shown the ark of God covered with the mercy seat. Two angels stood, one at each end of the ark, with their wings spread over the mercy seat, and their faces turned toward it. My accompanying angel informed me that these represented all the heavenly host looking with reverential awe toward the holy law which had been written by the finger of God. Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“Tamin’ny fararano 1846 no nanombohanay nitandrina ny Sabatan’ny Baiboly sy nampianatra ary niaro izany. Voatarika voalohany ho amin’ny Sabata ny saiko fony aho nitsidika tany New Bedford, Massachusetts, tany am-piandohan’io taona io ihany. Tao no nahafantarako an’i Loholona Joseph Bates, izay efa nandray ny finoana ny fiavian’i Kristy hatrany am-piandohana, ary mpiasa mavitrika tamin’io raharaha io. Nitandrina ny Sabata i Loholona B., ary nanindry mafy ny maha-zava-dehibe izany. Tsy tsapako ny maha-zava-dehibe azy, ka nihevitra aho fa diso i Loholona B. tamin’ny nifantohany tamin’ny didy fahefatra mihoatra noho ny tamin’ireo sivy hafa. Nefa nomen’ny Tompo fahitana ny fitoerana masina any an-danitra aho. Novohana tany an-danitra ny tempolin’Andriamanitra, ary naseho ahy ny fiaran’Andriamanitra voasarona ny seza famindram-po. Anjely roa no nijoro, iray isaky ny tendron’ny fiara, sady niely teo ambonin’ny seza famindram-po ny elany, ary nitodika nankany aminy ny tavany. Nampahafantarin’ilay anjely niaraka tamiko aho fa ireo dia maneho ny antokon’ny lanitra rehetra izay mibanjina amim-panajana lalina ny lalàna masina izay nosoratan’ny rantsan-tanan’Andriamanitra. Nasandratr’i Jesosy ny sarom-bilany, ary hitako ny vato fisaka izay nanoratana ny Didy Folo. Talanjona aho raha nahita ny didy fahefatra teo afovoan’ireo fitsipika folo mihitsy, voahodidin’ny famirapiratry ny mazava malefaka. Hoy ilay anjely: ‘Io irery ihany amin’ny folo no mamaritra ilay Andriamanitra velona izay nahary ny lanitra sy ny tany ary izay rehetra ao aminy. Tamin’ny nametrahana ny fanorenan’ny tany no nametrahana koa ny fanorenan’ny Sabata.’” Testimonies, boky 1, 75.

Omega light of the third angel

Ny fahazavan’i Omega an’ny anjely fahatelo

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Ireo izay miombona amin’Andriamanitra dia mandeha amin’ny fahazavan’ny Masoanandron’ny Fahamarinana. Tsy manala baraka ny Mpanavotra azy izy amin’ny fanimbana ny lalany eo anatrehan’Andriamanitra. Mamirapiratra aminy ny fahazavana avy any an-danitra. Rehefa manakaiky ny faran’ity tantaran’izao tontolo izao ity izy, dia mitombo indrindra ny fahalalany an’i Kristy sy ny faminaniana mikasika Azy. Sarobidy tsy manam-petra eo imason’Andriamanitra izy; fa iray amin’ny Zanany. Aminy, ny tenin’Andriamanitra dia tena feno hatsarana sy fahasoavana mihoatra lavitra. Hitany ny maha-zava-dehibe azy. Aseho aminy ny fahamarinana. Ny fampianarana momba ny fahatongavana ho nofo dia voaravaka famirapiratana malefaka. Hitany fa ny Soratra Masina no fanalahidy manokatra ny zava-miafina rehetra sy mamaha ny zava-tsarotra rehetra. Ireo izay tsy nety nandray ny fahazavana sy nandeha tao amin’ny fahazavana dia tsy ho afaka hahatakatra ny zava-miafin’ny toe-panahy araka an’Andriamanitra, fa ireo izay tsy nisalasala nitondra ny hazo fijaliana ka nanaraka an’i Jesosy, dia hahita fahazavana ao amin’ny fahazavan’Andriamanitra.” The Southern Watchman, April 4, 1905.