The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-One

The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

Ny fahatanterahan’ny Mesia telo farany izay hita ao amin’ny Bokin’i Matio dia manondro singa telo amin’ilay marika famantarana ny lalàn’ny Alahady: dia ny fanaparitahana ny vahoakan’Andriamanitra amin’ny fotoanan’ny lalàn’ny Alahady, araka ny tandindon’ny fanaparitahana ilay ondry vitsy tamin’ny 22 Oktobra 1844 sy ny fanaparitahana ny mpianatra teo amin’ny hazo fijaliana. Samy mifanaraka amin’ny lalàn’ny Alahady ireo fanaparitahana roa ireo. Mifandray amin’i Galilia, izay tandindon’ny fiolahana ara-paminaniana, ny olona izay tao anatin’ny aizina hatramin’ny lalàn’ny Alahady dia havoaka hiala amin’ny aizina. Ireo olona ireo no ondry hafa an’Andriamanitra, dia ireo mpiasa tamin’ny ora fahiraika ambin’ny folo izay fohazina amin’ny raharaha momba ny fifandirana mikasika ny Sabata, eo am-piantsoana azy hivoaka avy ao Babylona. Ny fiantsoana azy hivoaka avy ao Babylona no dingana faharoa amin’ny fitsarana, izay manomboka amin’ny tranon’Andriamanitra, ary avy eo amin’ny lalàn’ny Alahady dia mifanandrina amin’ireo izay any ivelan’i Jerosalema.

The Tenth Messianic Waymark is The Sunday law Scattering

Ny Mariky ny Lalana Mesianika Fahafolo dia ny Fampielezana ateraky ny lalànan’ny Alahady

But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

Fa izany rehetra izany dia natao mba hahatanteraka ny Soratry ny mpaminany. Dia nandao Azy ny mpianatra rehetra ka nandositra. Matio 26:56.

Prediction

Faminaniana

Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

Mifohaza, ry sabatra, hanohitra ny mpiandry Ahy, sy hanohitra ny lehilahy izay namako, hoy Jehovah, Tompon’ny maro; kapohy ny mpiandry, dia hiparitaka ny ondry; ary hamerina ny tanako amin’ny madinika Aho. Zakaria 13:7.

“We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

“Hiparitaka fatratra isika tsy ho ela, ka izay ataontsika dia tsy maintsy atao haingana.” Fundamentals of Christian Education, 535.

“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

“Ho avy ny fotoana izay hisarahana sy hiparitahantsika, ary ny tsirairay amintsika dia tsy maintsy hijoro tsy hanana intsony ny tombontsoan’ny firaisana amin’ireo izay mitovy finoana sarobidy amintsika; ary ahoana no hahafahanareo mijoro raha tsy eo anilanareo Andriamanitra, ary fantatrareo fa Izy no mitarika sy manoro lalana anareo?” Review and Herald, 25 Martsa 1890.

The Eleventh Messianic Waymark is the Calling of the Gentiles

Ny Mari-pamantarana Mesianika faha-iraika ambin’ny folo dia ny Fiantsoana ny Jentilisa

That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

Mba ho tanteraka izay nolazain’i Isaia mpaminany hoe: Ny tanin’i Zebolona sy ny tanin’i Naftaly, any amin’ny lalan-dranomasina, any an-dafin’i Jordana, Galilean’ny jentilisa; ny olona izay nipetraka tao amin’ny maizina no nahita mazava lehibe; ary ho an’izay nipetraka tao amin’ny tany sy aloky ny fahafatesana no niposahan’ny mazava. Matio 4:14–16.

Prediction

Faminaniana

Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

Kanefa, ny fahamaizinana dia tsy ho tahaka izay tamin’ny fahoriany, tamin’ny voalohany raha nohelohiny moramora ny tanin’i Zebolona sy ny tanin’i Naftaly, ary nony aoriana dia nampahoriany mafimafy kokoa izy teo amin’ny lalan-dranomasina, any an-dafin’i Jordana, any Galilian’ny jentilisa. Ny olona izay nandeha tamin’ny maizina dia nahita fahazavana lehibe; ireo izay nitoetra tany amin’ny tany aloky ny fahafatesana, dia namirapiratan’ny mazava. Isaia 9:1, 2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

Amin’ny lalàn’ny Alahady dia harotsaka tsy misy fetra ny ranonorana farany, ary hahita fahazavana lehibe ny Jentilisa. Ny fanenjehana no hanaparitaka ny mahatoky sy hampiely ny hafatra.

“‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

“‘Haterina eo amin’ny fitsarana ianareo, … eny, ary hoentina eo anatrehan’ny mpanapaka sy ny mpanjaka ianareo noho ny amiko, ho vavolombelona aminy sy amin’ny jentilisa.’ Matio 10:17, 18, R. V. Ny fanenjehana no hampiely ny mazava. Hoentina eo anatrehan’ny lehibe amin’izao tontolo izao ny mpanompon’i Kristy, izay raha tsy izany dia mety tsy handre ny filazantsara mihitsy. Efa naseho tamin’ireo lehilahy ireo tamin’ny fomba diso ny fahamarinana. Nihaino fiampangana lainga mikasika ny finoan’ny mpianatr’i Kristy izy ireo. Matetika, ny hany làlana ahafahany mianatra ny tena toetrany dia ny fijoroana vavolombelon’ireo izay entina hotsaraina noho ny finoany. Rehefa fakàna am-bavany izy ireo dia takina hamaly, ary ny mpitsara azy kosa tsy maintsy mihaino ny fijoroana vavolombelona entiny. Omena ny mpanompony ny fahasoavan’Andriamanitra mba hiatrehany izany fotoana maika izany. ‘Homena anareo,’ hoy Jesosy, ‘amin’izany ora izany indrindra izay holazainareo. Fa tsy ianareo no miteny, fa ny Fanahin’ny Rainareo no miteny ao anatinareo.’ Rehefa manazava ny sain’ny mpanompony ny Fanahin’Andriamanitra, dia haseho amin’ny heriny sy ny fahatsarany avy amin’Andriamanitra ny fahamarinana. Ireo izay mandà ny fahamarinana no hijoro hiampanga sy hampahory ny mpianatra. Kanefa ao anatin’ny fatiantoka sy ny fahoriana, eny hatramin’ny fahafatesana aza, ny zanaky ny Tompo dia tsy maintsy hampiseho ny fahalemem-panahin’ilay Ohatra masina nomena azy. Amin’izany no hahitana ny fahasamihafana misy eo amin’ny solontenan’i Satana sy ny solontenan’i Kristy. Hasandratra eo anatrehan’ny mpanapaka sy ny vahoaka ny Mpamonjy.

“The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

“Tsy nomena ny mpianatra ny fahasahiana sy ny faharetan’ny maritiora mandra-pahatongan’ny fotoana nilàna izany fahasoavana izany. Dia tanteraka ny teny fikasan’ny Mpamonjy. Rehefa nijoro ho vavolombelona teo anatrehan’ny Filan-kevitry ny Synedriona Petera sy Jaona, dia gaga ny olona; ary fantany fa efa niaraka tamin’i Jesosy izy ireo. Asa 4:13. Momba an’i Stefana dia voasoratra hoe: ‘ary izay rehetra nipetraka teo amin’ny filan-kevitra, nibanjina azy tsara, dia nahita ny tavany tahaka ny tavan’anjely.’ Ny olona dia ‘tsy nahatohitra ny fahendrena sy ny Fanahy izay nitenenany.’ Asa 6:15, 10. Ary Paoly, raha nanoratra ny amin’ny fitsarana nahazo azy teo amin’ny fitsaran’ny Kaisara, dia hoy izy: ‘Tamin’ny fiarovako voalohany dia tsy nisy olona nanohana ahy, fa samy nandao ahy avokoa izy rehetra…. Kanefa ny Tompo nitsangana teo anilako sy nampahery ahy, mba hambara amin’ny alalako amin’ny fahafenoany ny hafatra, ary mba handrenesan’ny Jentilisa rehetra azy; ka dia voavonjy tamin’ny vavan’ny liona aho.’ 2 Timoty 4:16, 17, R. V.”

“The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

“Tsy tokony hanomana lahateny voalahatra hatolotra rehefa entina hotsaraina ny mpanompon’i Kristy. Ny fiomanany dia tokony hatao isan’andro amin’ny fitahirizana ao am-po ny fahamarinana sarobidy ao amin’ny tenin’Andriamanitra, ary amin’ny alalan’ny vavaka no hanamafisany ny finoany. Rehefa entina eo anatrehan’ny fitsarana izy, dia hampahatsiahy azy ny Fanahy Masina ireo fahamarinana indrindra izay ilaina.” The Desire of Ages, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Ny fitsarana dia manomboka amin’ny tranon’Andriamanitra amin’ny 9/11 ary mifarana amin’ny lalàna Alahady, ka amin’izany dia mifindra any amin’ny ondrin’Andriamanitra hafa izay any ivelan’ny tranon’Andriamanitra ny fitsarana.

The Twelfth Messianic Waymark is Judgment to the Gentiles

Ny Mari-pamantarana Mesianika Faharoa Ambin’ny Folo dia Fitsarana ho an’ny Jentilisa

That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

mba ho tanteraka izay nampilazaina an’i Isaia mpaminany hoe: Indro ny Mpanompoko izay nofidiko; Ilay Malalako izay ankasitrahan’ny fanahiko; hapetrako eo amboniny ny Fanahiko, ary hanambara fitsarana amin’ny jentilisa Izy. Tsy hiady Izy, na hiantso mafy; ary tsy hisy handre ny feony eny an-dalambe. Tsy hotapahiny ny volotara torotoro, ary tsy hovonoiny ny lahin-jiro mbola setroka, mandra-pamoakany ny fitsarana ho amin’ny fandresena. Ary ny anarany no hitokian’ny jentilisa. Matio 12:17–21.

Prediction

Faminaniana

Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

Indro ny Mpanompoko, izay tohanako; ilay Voafidiko, izay ankasitrahan’ny fanahiko; efa napetrako taminy ny Fanahiko; hitondra ny rariny ho an’ny jentilisa Izy. Tsy hiantsoantso Izy, na hanandratra ny feony, na hampandre ny feony eny an-dalambe. Ny volotara torotoro tsy hotapahiny, ary ny lahin-jiro manetroka tsy hovonoiny; hamoaka ny rariny araka ny fahamarinana Izy. Tsy ho reraka na ho kivy Izy, mandra-panorenany ny rariny etỳ an-tany; ary ny nosy hiandry ny lalàny. Isaia 42:1–4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Ny famaranana ny fitsarana ho an’ny tranon’Andriamanitra dia nanomboka tamin’ny Jolay 2023, rehefa nisy feo re teny an-dalambe izay nametrahan’i Mosesy sy Elia faty tao amin’ny lohasahan’ny taolana maina efa maty. Rehefa re ilay feo, dia nanomboka hifarana ny fitsarana ho an’ny tranon’Andriamanitra, ary nandroso nankany amin’ny fitsarana ny Jentilisa. Misy fahatanterahana mesianika roa ambin’ny folo ao amin’ny bokin’i Matio, izay manondro ireo marika lehibe eo amin’ny hetsiky ny fanavaozana an’ny iray hetsy sy efatra alina sy efatra arivo. Ireo marika roa ambin’ny folo ireo dia asehon’ny Mesia ho tandindona. 1989; 1996; 9/11, 2001; 18 Jolay 2020; Jolay 2023; 2024; ny Antso amin’ny Mamatonalina, ny fisarahan’ny mpisorona ary ny lalàna alahady dia voatondro avokoa, ka ny 9/11 dia manana vavolombelona anatiny sy ivelany, ary ny lalàna alahady kosa manana vavolombelona anatiny amin’ny fanaparitahana, ary avy eo vavolombelona roa momba ny vanim-potoanan’ny fitsarana an’ireo mpiasa tamin’ny ora fahiraika ambin’ny folo. Marika sivy amin’ny hetsiky ny fanavaozana an’ny iray hetsy sy efatra alina sy efatra arivo no voatondro mivantana ao amin’ny bokin’i Matio.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

Matio no alfa-n’ny Testamenta Vaovao ary ny Apokalypsy no omega. Matio dia sangan’asa ara-paminaniana, izay voaisy tombo-kase ny heviny mandra-pahatongan’ny andro farany. Ahitana ireo toko roa ambin’ny folo omega izy, izay mifandrindra amin’ny alfa ao amin’ny Genesisy toko faha-iraika ambin’ny folo ka hatramin’ny faha-roa amby roapolo. Amin’ny maha-alfa azy eo anoloan’ny Apokalypsy, dia mifanindran-dalana amin’ny fifandraisana voatsindrimandry misy eo amin’i Daniela sy ny Apokalypsy izy. Izay ambara ao amin’ny bokin’i Daniela sy ny Apokalypsy momba ny fifandraisan’izy ireo ara-paminaniana, dia mihatra marina koa amin’ny fifandraisan’i Matio sy ny Apokalypsy. Izay efa nampahafantarina antsika araka izany lafiny izany dia mitovy hevitra amin’izao manaraka izao:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

Ao amin’ny bokin’i Matio dia raisina ihany koa ilay andalana iray amin’ny faminaniana, tahaka ny ao amin’ny bokin’ny Apokalypsy.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Ny Apokalypsy dia boky voaisy tombo-kase, nefa boky voavaha koa. Mirakitra zava-mitranga mahatalanjona izay hotanteraka amin’ny andro farany eo amin’ny tantaran’ity tany ity izy. Mazava sy voafaritra tsara ny fampianaran’ity boky ity, fa tsy zavatra miafina sy tsy azo fantarina. Ao aminy dia averina raisina ilay tsipika iray amin’ny faminaniana tahaka ny ao amin’i Daniela. Misy faminaniana sasany naverin’Andriamanitra, ka asehony amin’izany fa tsy maintsy omena lanja izy ireny. Tsy mamerina zavatra tsy dia manan-danja loatra ny Tompo.” Manuscript Releases, volume 9, 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Ny bokin’i Matio dia mandray ilay “tsipika faminaniana iray ihany” tahaka ny Apokalypsy sy Daniela, ary tonga amin’ny fahatanterahany izany ao amin’ny bokin’ny Apokalypsy, satria ny teny hoe “complement” dia midika fahatanterahana.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Ao amin’ny Apokalypsy no ihaonan’ny boky rehetra ao amin’ny Baiboly sy iafaran’izy ireny. Ity no famenon’ny bokin’i Daniela. Ny iray dia faminaniana; ny iray kosa fanambarana. Tsy ny Apokalypsy no boky voaisy tombo-kase, fa ilay ampahany amin’ny faminanian’i Daniela izay mikasika ny andro farany. Nandidy ilay anjely hoe: ‘Fa ianao kosa, ry Daniela, akombòny ny teny, ary asio tombo-kase ny boky mandra-pahatongan’ny fotoan’ny farany.’ Daniela 12:4.” Asan’ny Apostoly, 585.

Matthew, Daniel and Revelation are the same book.

Matio, Daniela ary ny Apokalypsy dia boky iray ihany.

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Ny bokin’i Daniela sy ny Apokalipsy dia iray ihany. Ny iray dia faminaniana, ny iray kosa fanambarana; ny iray boky voaisy tombo-kase, ny iray kosa boky nosokafana. Ren’i Jaona ny zava-miafina izay nambaran’ny kotrokorana, nefa nasaina izy mba tsy hanoratra izany.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

Zava-dehibe ny nanokana fotoana hametrahana ny bokin’i Matio ao anatin’ny tontolony, izay afaka manasongadina ny lanja ara-paminaniana amin’ny fisian’i Petera tao Kaisaria Filipy, alohan’ny hampodiko indray ny fandinihana ho amin’ny bokin’i Joela. Hiezaka aho hamintina ny fandinihako momba ny bokin’i Matio mba hanehoana ny halehiben’ny lanja ara-paminaniana an’i Petera tao Kaisaria Filipy, izay Panium ao amin’ny Daniela toko faha-iraika ambin’ny folo andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

Ny bokin’i Matio dia voarafitra eo ambonin’ny tsipika faminaniana telo miavaka. Ny tsipika voalohany dia ny toko folo voalohany; ny tsipika faharoa dia ireo toko roa ambin’ny folo manaraka, izay arahin’ny tsipika fahatelo voaforon’ny toko enina. Ireo toko folo voalohany dia maneho ny anjely voalohany ao amin’ny Apokalypsy efatra ambin’ny folo, ireo toko roa ambin’ny folo manaraka dia maneho ny anjely faharoa ao amin’ny Apokalypsy efatra ambin’ny folo, ary ireo toko enina farany dia maneho ny anjely fahatelo ao amin’ny Apokalypsy efatra ambin’ny folo. Mbola tsy nanaporofo mazava io fanamarihana io aho hatreto, nefa azo tanterahina mora foana izany. Alohan’ny hanaovantsika izany dia maniry aho hanohy hanisy ireo tsipika mivelatra kokoa eo amin’ilay solaitra izay ny bokin’i Matio.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

Ny andalana faharoa ao amin’ny toko fahiraika ambin’ny folo ka hatramin’ny faha-roa amby roapolo dia asehon’ilay anjely faharoa, ary ny anjely faharoa dia manondro hatrany fampitomboana avo roa heny, fa Babylona dia lavo, dia lavo. Ny toko fahiraika ambin’ny folo ka hatramin’ny faha-roa amby roapolo ao amin’ny Genesisy dia maneho ny teny fikasan’Andriamanitra ary avy eo ny fanekena misy dingana telo nataony tamin’ny vahoaka voafidy tamin’ny alalan’ny patriarka Abrama. Ny andininy eo afovoany indrindra amin’ireo toko roa ambin’ny folo ireo dia manondro ny “famoràna” ho famantarana ny fanekena, ary naorina tamin’ny dingana faharoa amin’ireo dingana telo izany. Ny andininy eo afovoany indrindra amin’ny andalana fanekena mifanandrify ao amin’i Matio dia ilay fotoana nanovana ny anaran’i Simona Barjona ho Petera.

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. Matthew 16:18.

Ary Izaho milaza aminao koa hoe: ianao no Petera, ary eo ambonin’ity vatolampy ity no hanorenako ny fiangonako; ary ny vavahadin’ny helo tsy haharesy azy. Matio 16:18.

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Ny anaran’i Petera dia maneho ireo iray hetsy sy efatra arivo amby efatra alina, ary izy dia misolo tena ny sokajy izay miorina amin’ny finoany noho ny fandrenesana ny hafatr’i Kristy. Tsy ny hafatra momba an’i Jesosy fotsiny, fa ny hafatra izay nofaritan’i Jesosy fa nomen’ny Tompo tenany mihitsy an’i Petera.

He saith unto them, But whom say ye that I am?

Hoy Izy nanao taminy hoe: 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,

Ary namaly Simona Petera ka nanao hoe: Ianao no Kristy, Zanak’Andriamanitra velona. Ary Jesosy namaly ka nanao taminy hoe,

Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

Sambatra ianao, ry Simona Barjona; fa tsy nofo aman-drà no nanambara izany taminao, fa ny Raiko Izay any an-danitra. Matio 16:15–17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

Ny finoan’i Petera dia miorina amin’ny nahatongavan’i Jesosy ho Kristy—ny Mesia. Novàna ny anaran’i Petera, tahaka ny nanovàna ny anaran’i Abrama mba hanamarika fifandraisan’ny fanekena, ary ny anarany dia mitovy amin’ny 144,000; ary ao amin’io andininy io indrindra no anehoana ny fifanandrinana lehibe, dia Vatolampy iray izay fototry ny fiangonana, ka haharesy ny fiangonan’ny helo. Ny iray hetsy sy efatra amby efa-polo sy arivo no fisehoana farany amin’ny vahoakan’ny fanekena voafidy, ary i Petera no misolo tena izany antokon’olona izany.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

I Petera dia sady maneho miaraka amin’izany koa ny fiangonana kristiana voalohany, dia ny fiangonan’ny mpianatra, satria ao amin’izany tantara izany no nametrahan’i Kristy ny fanorenan’ny Fiangonany. Kristy no fanorenana ary Izy koa no vato fehizoro, ary Petera dia tandindon’ny ampakarina kristiana voalohany sy ny ampakarina kristiana farany. Noho izany, Petera dia sady tandindon’ny alfa no tandindon’ny omega ao anatin’ny andininy iray ihany.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

Io andininy iray io no andininy afovoan’ny toko roa ambin’ny folo izay maneho ny hafatry ny anjely faharoa, ary Petera dia “mitana andraikitra roa” amin’ny maha-ampakarina voalohany sy ampakarina farany azy. Ny ampakarina farany dia ho ao anatin’ny ady amin’ny synagogan’i Satana, ary ny ampakarina farany dia hiforona amin’ny antoko roa. Ny antoko iray dia ny efatra arivo amby efatra alina amby iray hetsy, ary ny antoko iray hafa dia ny vahoaka betsaka. Ny vahoaka betsaka dia asehon’i Smyrna ary ny efatra arivo amby efatra alina amby iray hetsy kosa dia asehon’i Philadelphia.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Ny iray hetsy sy efatra amby efatra alina dia Filadelfiana, ary ny fanovana ny anaran’i Petera ao amin’ny andininy faha-valo ambin’ny folo dia maneho ny fanisiana tombo-kase ny iray hetsy sy efatra amby efatra alina. Izy no tandindon’ireo izay voaisy tombo-kase, ary ao amin’ilay andininy, dia ilay andininy afovoany indrindra amin’ireo toko roa ambin’ny folo momba ny fanekena, no ifanandrifiany amin’ilay andininy afovoany indrindra ao amin’ireo toko roa ambin’ny folo ao amin’ny Genesisy, izay amantarana ny famorana ho famantarana. Ny Apokalypsy toko faha-iraika ambin’ny folo ka hatramin’ny faha-roa amby roa-polo no manome ny tsipika fahatelo ho an’ireo toko roa ambin’ny folo momba ny fijoroana vavolombelon’ny fanekena, ary ny andininy afovoany amin’ireo toko roa ambin’ny folo ireo no manondro ny fanambadian’ilay vehivavy janga ao amin’ny Apokalypsy 17 amin’ireo mpanjakan’ny tany.

And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

Ary ilay bibidia izay teo, nefa tsy eo intsony, dia izy ihany no fahavalo, sady avy amin’ny fito, ary mankany amin’ny fahaverezana. Apokalypsy 17:11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Ity andininy ity dia mifandray amin’ny famantarana ny fahalavoana farany an’i Babylona lehibe, ary ny fahalavoana voalohany an’i Babela dia tao amin’ny toko voalohany amin’ny tsipika fanekena misy toko roa ambin’ny folo ao amin’ny Genesisy. Petera dia misolo tena ny iray hetsy sy efatra alina sy efatra arivo eo amin’ny andininy afovoany, izay mifanaraka amin’ny andininy afovoan’ny Genesisy. Ao amin’ny andininy afovoan’ny Apokalypsy, ny fahalavoan’i Babylona lehibe dia mamarana ny tantaran’i Nimroda, ilay mpihaza lehibe tao Babela.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Ny andininy afovoan’ny tsirairay amin’ireo tsipika faminaniana telo ireo dia manondro na ny tombo-kasen’Andriamanitra na ny mariky ny bibidia. Ny faneken’ny fahafatesana babyloniana tany am-piandohana ao amin’ny Genesisy dia tonga amin’ny fiafarany ao amin’ny Apokalypsy. Amin’ny fanaovana izany dia mametraka fiandohana sy fiafarana eo amin’ireo tsipika telo rehetra izany, rehefa atambatra izy ireo, tsipika mifandimby eo ambonin’ny tsipika. Ny toerana ampiasana an’i Petera ho mariky ny fifanandrinana lehibe eo amin’ny Vatolampy sy ny vavahadin’ny Helo dia ny hafatry ny anjely faharoa, satria ny hafatry ny anjely faharoa dia hoe: Babylona lavo (Nimroda) lavo (ilay vehivavy janga avy any Roma). Ny tsipika faharoa ao amin’ireo tsipika telo ao amin’i Matio dia ny hafatry ny anjely faharoa, satria manondro fianjerana roa an’i Babylona izany. Mampiseho fanambadiana sandoka eo amin’ny toerana indrindra anatanterahana ny fanambadiana marina izany, dia eo amin’ny lalàna alahady. Maneho ny isa “8” izany ho hosoka manahaka ny vahoakan’Andriamanitra izay izy ireo no valo marina. Aseho koa ny fahefan’ny papa ho manahaka an’Andriamanitra amin’ny hosoka, satria efa nisy izy, nefa mbola eo ihany, ary hiakatra. Miakatra izy eo amin’ny toerana indrindra iakaran’ny faneva—dia eo amin’ny lalàna alahady.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

Ao amin’i Matio dia misy fahatanterahana mesianika roa ambin’ny folo, ary misy faminaniana momba ny Mesia eo anelanelan’ny telon-jato ka hatramin’ny diman-jato ao amin’ny Testamenta Taloha. Ahitana fahatanterahana roa ambin’ny folo voatondro mivantana ny bokin’i Matio, mihoatra lavitra noho izay hita ao amin’ireo Filazantsara telo hafa. Ireo fahatanterahana roa ambin’ny folo ireo dia mifanaraka amin’ireo mari-dalana sivy miavaka ao amin’ny hetsika fanavaozana an’ireo iray hetsy sy efatra arivo amby efa-polo. Ny sivy dia maneho fahafenoana, satria tsy misy isa mihoatra ny “sivy”; fa ny habetsahana rehetra manaraka ny “sivy” dia mampiasa ihany ireo tarehimarika sivy, dia ny iray ka hatramin’ny sivy, sy ny aotra. Ny sivy dia fahafenoana. Amin’ireo mari-dalana sivy ireo, ny roa dia manana fahatanterahana mihoatra ny iray avy amin’i Matio. Ny 9/11 dia manana roa, ary ny lalàna Alahady dia manana telo.

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

Ny fotoana farany tamin’ny 1989, ny fanamasinana ara-pomba ofisialy ny hafatra tamin’ny 1996, narahin’ny 9/11, narahin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020, narahin’ny feo any an-efitra tamin’ny Jolay 2023, izay nitarika ho amin’ny fitsanganana tamin’ny 2024, izay mitarika ho amin’ny Antso Amin’ny Mamatonalina, narahin’ny fisarahan’ny mpisorona, izay mifarana amin’ny lalàn’ny Alahady. Marika sivy, ka ny iray manana vavolombelona roa ary ny iray manana vavolombelona telo; ny 9/11 no manana roa ary ny lalàn’ny Alahady no manana telo. Midika izany fa eo amin’ny tsipika fanavaozan’ny iray hetsy sy efatra arivo sy efatra alina, ny vavolombelona roan’ny 9/11 hatramin’ny vavolombelona telon’ny lalàn’ny Alahady no manamarika ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina. Ny marika roa ambin’ny folo dia mifanaraka amin’ny hetsika fanavaozana tsirairay, ary amin’ny fanaovana izany dia manasongadina sy mamantatra ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

Amin’ny fanaovana izany, dia mamaritra vavolombelona roa eo amin’ny 9/11 izy, ary vavolombelona telo eo amin’ny lalàn’ny Alahady. Ny vavolombelona roa eo amin’ny 9/11 dia ny hafatry ny anjely faharoa, ary ny vavolombelona telo eo amin’ny lalàn’ny Alahady dia ny hafatry ny anjely fahatelo. Koa ny tsipika vokarin’ny fahatanterahan’ny faminaniana momba ny Mesia ao amin’i Matio dia manavaka sy manasongadina ny andron’ny fanombohana tombo-kase, sady mampahafantatra ny anjely faharoa ho alpha amin’ny tantaran’ny andron’ny fanombohana tombo-kase, ary ny anjely fahatelo ho omega. Midika izany fa ny andron’ny fanombohana tombo-kase dia voafefin’ny isa roa sy ny isa telo, ka noho izany ny isa telo amby roa-polo, izay tandindon’ny fanavotana—dia apetraka eo ambonin’ny tantara manontolo momba ny fanombohana tombo-kase.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

Ao amin’ny bokin’i Matio dia misy tsipika ara-paminaniana telo, izay samy maneho avy ny anjely voalohany sy faharoa ary fahatelo, ary ireo toko roa ambin’ny folo ao amin’ny tsipika faharoa ao amin’i Matio dia maneho ny fanekena amin’ny iray hetsy sy efatra alina sy efatra arivo, satria izany no omega amin’ilay fanekena alpha nataon’ny Genesisy tamin’i Abrama. Midika koa izany fa, tahaka ny anjely faharoa, raha i Petera no maneho ny ampakarina kristiana voalohany sy farany, dia ny fampitomboana indroa an’i Petera no mametraka ny fepetra ara-paminaniana hisian’ny fampitomboana indroa ao amin’ny anjely faharoa. Amin’ny vavolombelona telo dia ny isa roa ambin’ny folo no tady mamatotra ireo tsipika telo misy toko roa ambin’ny folo ireo ho iray, koa rehefa mahita fanehoana hafa momba ny isa roa ambin’ny folo ao amin’ny bokin’i Matio isika, dia tsy maintsy ampifanarahana amin’ireo roa ambin’ny folo hafa ao amin’ny bokin’i Matio izany.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

Ny toko roa ambin’ny folo ao amin’i Matio, izay manomboka amin’ny isa tandindona iraika ambin’ny folo ary mifarana amin’ny tandindona mifanandrify aminy, dia ny isa roa amby roapolo, dia mifanaraka amin’ny tsipika fanavaozana an’ny iray hetsy sy efatra amby efapolo arivo, izay asehon’ireo fahatanterahana Mesianika roa ambin’ny folo; ka izany no anehoana “fampitomboana indroa” faharoa eo amin’ny tsipiky ny anjely faharoa. Ireo fahatanterahana Mesianika roa ambin’ny folo, miaraka amin’ireo toko roa ambin’ny folo, no “fampitomboana indroa” an’ny anjely faharoa; kanefa rehefa ampitomboina izy ireo dia maneho ny 144,000. Petera dia ampitomboina indroa, ary ny isa roa ambin’ny folo koa dia ampitomboina indroa. Ireo fampitomboana indroa ireo no manatanteraka ny fampitomboana indroa amin’ny nahalavoan’i Babylona in-droa.

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

Ny toko faha-iraika ambin’ny folo ka hatramin’ny faha-roa amby roapolo dia maneho ny anjely faharoa ao amin’ny Apokalypsy faha-efatra ambin’ny folo. Ny folo dia tandindon’ny fizahan-toetra, ary ny voalohany amin’ireo fizahan-toetra telo dia ny toko folo voalohany ao amin’i Matio. Ny “folo” dia tandindon’ny fizahan-toetra. Satria i Matio no alfa manoloana ny omega ao amin’ny Apokalypsy, ny toko voalohany amin’ireo boky roa ireo dia samy manomboka amin’ny fanambaran’i Jesosy Kristy. Ao amin’ny toko voalohany dia notsapaina i Josefa momba ny hinoany ny anjely na tsia. Ny tandindony mitovy aminy dia Zakaria, rain’i Jaona Mpanao-batisa, izay tsy nino ka tsy nahatafita ilay fizahan-toetra iray ihany. Ny iray nanaiky ny fahaterahana nentin’ny fitondran’Andriamanitra, ny iray kosa nisalasala.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

Tamin’ny toko faharoa, natahotra ny nahaterahan’ny mpanjaka vaovao i Heroda, ary nandositra nankany Egypta i Josefa sy Maria. I Jaona Mpanao-batisa no nitondra ny fizahan-toetra voalohany tao amin’ny toko fahatelo, dia fizahan-toetra voalohany izay ambaran’i Rahavavy White ho fizahan-toetra mahakasika aina na fahafatesana, satria nosoratany fa “ireo izay nandà ny hafatr’i Jaona dia tsy ho afaka handray soa avy amin’i Jesosy.” Ny anjely voalohany dia hafatra mizaha toetra izay miantso ny olona, tahaka ny nataon’i Jaona, hatahotra an’Andriamanitra, fa tonga ny ora fitsaran’Andriamanitra. Izany dia asehon’i Jaona tamin’ny nanontaniany hoe: “iza no nampitandrina anareo handositra ny fahatezerana ho avy?”

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

Avy eo ao amin’ny toko fahefatra, Jesosy dia nifady hanina efapolo andro ka nifarana tamin’ny fizahan-toetra telo miavaka, fa ireo fizahan-toetra telo ireo dia aseho mandrakariva ao amin’ny hafatry ny anjely voalohany. Avy eo Jesosy dia nanomboka nanorina ny fanorenana tamin’ny nifidianany ny mpianany, fa tamin’i Ezra sy Nehemia dia napetraka ny fanorenan’ny tempoly teo amin’ny tantaran’ny didy voalohany, ary tamin’ny Millerita dia napetraka ny fanorenana teo amin’ny tantaran’ny anjely voalohany. Ny fanorenana dia ny fahasambarana, arahin’ny fahagagany izay nitarika ho amin’ny nanirahany ny mpianatra roa ambin’ny folo ka hatramin’ny faran’ny toko fahafolo. Tamin’izany dia efa voapetraka ny mpianatra roa ambin’ny folo, ary ny fanahy nanome tsindrimandry dia manondro fa ny mpianatra no fanorenan’ny fiangonana kristiana. Tamin’ny toko fahiraika ambin’ny folo dia vita ny fanorenana.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

Ao amin’ny toko faha iraika ambin’ny folo, ny mpianatra dia manao asa fanompoana samy irery, ary i Jesosy dia irery, ka izany no manamarika fisarahana mazava eo amin’ny toko faha folo sy ny toko faha iraika ambin’ny folo. Ny toko voalohany ka hatramin’ny faha folo dia ny hafatry ny anjely voalohany; nifarana izany tamin’ny fahatongavan’ny anjely faharoa. Ny anjely faharoa dia miteraka fizarazarana, fisarahana, tahaka ny tamin’ny Millerita sy ny Protestanta. Ny toko faha folo dia mifarana amin’ny fisarahan’i Jesosy tamin’ny mpianatra, ary ao amin’ny toko faha iraika ambin’ny folo dia Izy irery.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

Ny toko fahiraika ambin’ny folo ka hatramin’ny faharoa amby roapolo dia maneho ny anjely faharoa, mitondra mankany amin’ny toko fahatelo amby roapolo ka hatramin’ny fahavalo amby roapolo, izay tsipika fahatelo an’ilay anjely fahatelo. Mazava ho azy fa tonga amin’ny lalàn’ny Alahady ny anjely fahatelo, ary izany no asehon’ny Paska ao amin’ny toko fahenina amby roapolo ka hatramin’ny fahavalo amby roapolo. Ny “23” dia tandindon’ny fanavotana amin’ny rà fanonerana, ary ny voalohan’ireo toko enina ireo dia maneho ny hafatry ny anjely voalohany, fa ny telo farany kosa maneho ny hafatry ny anjely fahatelo. Ireo toko roa eo afovoany (24 & 25) dia maneho ny anjely faharoa. Ireo toko telo farany dia mirakitra “23” marika manokana mifanaraka amin’ny toko “23,” amin’ny maha-anjely voalohany na fiandohana azy, ary ny toko fahenina amby roapolo ka hatramin’ny fahavalo amby roapolo amin’ny maha-fahatelo azy, miaraka amin’ny marika “23”. Ny toko 23 no anjely voalohany, ary ireo toko roa manaraka dia ny anjely faharoa, ary ireo toko telo farany dia ny anjely fahatelo.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Ny andalana fahatelo ao amin’i Matio dia maneho ny anjely fahatelo, ary mizara ho dingana telo izy. Ny toko faha-23 no dingana voalohany, sady anjely voalohany. Ny toko faha-24 sy faha-25 no dingana faharoa, sady anjely faharoa. Ny toko faha-26 sy faha-27 ary faha-28 no dingana fahatelo sy ny anjely fahatelo. Toko iray ho an’ny anjely voalohany, toko roa ho an’ny anjely faharoa, ary toko telo ho an’ny anjely fahatelo. Ilay fahatelo, izay Paska, izay maneho ny hazo fijaliana, izay kosa mifandrindra amin’ny lalàn’ny Alahady, dia asehon’ny Pentekosta koa.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

Ny Pentekosta dia isa 50, ary ny 50 dia tandindon’ny Jobily. Ny Jobily dia ahitana ny taona fahasivy amby efapolo, dia ny fiafaran’ny tsingerina fahafito amin’ny fito taona. Ny isa 49 dia mialoha ny isa 50, nefa mifandray mivantana aminy. Ny andalana fahatelo ao amin’i Matio dia manomboka amin’ny toko faha-23, ary arahina toko roa avy eo (24, 25) izay mitambatra ho 49, eo indrindra alohan’ny anjely fahatelo izay maneho ny isa 50.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Ny fiandohan’ilay andalana misy toko enina dia “23” ary ny fiafarany dia marika “23”; ary ny isa azo avy amin’ny fanampiana ny toko 26 amin’ny 27 sy 28 dia mitovy amin’ny “81”, izay tandindon’ny mpisorona voafono ao anatin’ireo andininy mihitsy izay manondro ny fandatsahana ny ra izay hampiasain’ilay Mpisoronabe any An-danitra amin’ny asam-panompoany maha-mpisoronabe Azy. Noho izany antony izany, ny lohatenin’ny toko “81” ao amin’ny Ilay Fitiavana Mandrakizay dia miorina amin’ny Matio 28.

“Chapter 81— ‘The Lord Is Risen’

“Toko 81— ‘Nitsangana ny Tompo’”

“This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

“Ity toko ity dia mifototra amin’ny Matio 28:2–4, 11–15.” Ilay Fitiavan’ny Vanim-potoana Rehetra, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

Ny isa “81” dia maneho ny fisoronana, ary ao amin’ny Levitikosy 8 dia aseho ny fito andro fanokanana ny mpisorona. Ao amin’ny Nomery toko faha-8 dia aseho ny fanadiovana ny Levita. Ao amin’ny 2 Tantara, mpisorona “81” no manohitra an’i Ozia mpanjaka, ary io andalan-teny io dia mandray anjara mivantana amin’ny fanorenana ny hafatry ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina.

But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

Fa rehefa nahery izy, dia niavonavona ny fony ho amin’ny faharavany; fa nanota tamin’i Jehovah Andriamaniny izy ka niditra tao amin’ny tempolin’i Jehovah handoro ditin-kazo manitra teo ambonin’ny alitaran’ny ditin-kazo manitra. Ary Azaria mpisorona dia niditra nanaraka azy, ary niaraka taminy ny mpisoron’i Jehovah valo-polo, izay lehilahy mahery fo; ary nanohitra an’i Ozia mpanjaka ireo ka nanao taminy hoe: Tsy anjaranao, ry Ozia, no handoro ditin-kazo manitra ho an’i Jehovah, fa anjaran’ny mpisorona, dia ny taranak’i Arona, izay nohamasinina handoro ditin-kazo manitra; mivoaha hiala amin’ny fitoerana masina, fa efa nanota ianao; ary tsy ho voninahitra ho anao avy amin’i Jehovah Andriamanitra izany.

Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

Ary nonitra i Ozia, sady nitana fanendasana teny an-tànany handoroana ditin-kazo manitra; ary raha mbola tezitra tamin’ny mpisorona izy, dia niakatra teo amin’ny handriny ny habokana teo anatrehan’ny mpisorona, tao an-tranon’i Jehovah, teo anilan’ny alitaran’ny ditin-kazo manitra. Ary Azaria, lehiben’ny mpisorona, mbamin’ny mpisorona rehetra, dia nijery azy; ary, indro, boka teo amin’ny handriny izy; ka noroahiny haingana hiala teo izy; eny, izy tenany koa dia faingana nivoaka, satria Jehovah efa namely azy. Ary Ozia mpanjaka dia boka mandra-pahafatiny, ka nonina tao an-trano mitokana, satria boka izy; fa voaroaka tsy ho ao an-tranon’i Jehovah izy; ary Jotama zanany no nisahana ny tao an-tranon’ny mpanjaka sady nitsara ny vahoaka tamin’ny tany. 2 Tantara 26:16–21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

Ny iray amby valopolo, amin’ny maha-tandindona azy, dia mifandray amin’ireo mpisorona izay nanohitra ny ezaka nataon’i Ozia hanatitra fanatitra tao amin’ny fitoerana masina. Ny rafitra ara-paminaniana ao amin’ny andalan-teny momba an’i Ozia dia mifanaraka amin’ny rafitra ara-paminaniana ao amin’ny Daniela toko faha-11 andininy faha-11 sy faha-12. Samy manondro mpanjaka avy any atsimo ireo andalan-teny roa ireo, izay nisandratra ny fony noho ny fandresena ara-tafika, ary indrindra noho ilay fandresena vao haingana azon’ny mpanjakan’ny avaratra. Rehefa tanteraka tamin’i Ptolemaios ny andininy faha-11 ao amin’ny Daniela toko faha-11 tamin’ny ady tao Rafia, dia nitady hanatitra fanatitra tao amin’ny fitoerana masina tao Jerosalema izy, tahaka an’i Ozia koa, saingy notoherin’ireo mpisorona. Tsipika mifanitsy amin’ny tsipika, ireo vavolombelona roa ireo dia manondro ny ady any Okraina izay saiky tapitra.

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

Ny toko faha-valo amby valopolo ao amin’ny *Ilay Fitiavana Hatry ny Ela*, dia miorina amin’ny Matio 28, ary manondro an’i Kristy niakatra mba hanomboka ny asany amin’ny maha-Mpisoronabe any an-danitra Azy.

Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

Ary amin’ireo zavatra efa nolazaintsika, izao no hevi-dehibe: Manana Mpisoronabe tahaka izany isika, izay mipetraka eo an-tanana ankavanan’ny seza fiandrianan’ny Lehibe any an-danitra. Hebreo 8:1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

Ny isa “81” dia tandindon’ny mpisorona, ary ny toko 26, 27, 28; ny dingana fahatelo amin’ny andalana fahatelo ao amin’i Matio dia mitambatra ho 81. Ny dingana faharoa dia mitambatra ho 49 ary ny dingana voalohany dia 23. Ny iraika amby valopolo dia maneho mpisorona 80 sy mpisoronabe iray ao amin’ny fijoroana vavolombelon’i Ozia. Amin’ity ambaratonga ity dia olombelona ireo mpisorona 80, ary Andriamanitra kosa ny Mpisoronabe. Ny 81 dia maneho ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona. Ny isa iray ao amin’ny isa iraika amby valopolo dia maneho ny maha-Andriamanitra.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

Ny isa iray ao amin’ny iraika ambin’ny folo dia maneho ny maha-olona ary koa ny maha-Andriamanitra. Ny isa iray ao amin’ny isa iraika amby roapolo dia maneho ny maha-Andriamanitra, ary ny roapolo kosa ny maha-olona. Ny fitambaran’ny roa sy iray dia hita ao amin’ireo mpianatra teny an-dalana ho any Emaosy.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Ny fitambaran’ny telo sy ny iray dia ny maha-olombelona sy ny maha-Andriamanitra, araka ny asehon’ilay lafaoro mirehitra nahitana an’i Shadraka sy Meshaka ary Abednego.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

Ny fitambaran’ny efatra sy iray dia manondro fa ny firaisan’ny maha-Andriamanitra sy ny maha-olombelona dia tanteraka amin’ny taranaka fahefatra.

The five and one combination identifies the five virgins waiting for the bridegroom.

Ny fitambaran’ny dimy sy ny iray dia manondro ireo virijina dimy miandry ny mpampakatra.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Ny fitambaràn’ny enina sy iray dia maneho ny fifandraisan’ny olombelona amin’ny Sabatan’ny andro fahafito, izay ny maha-Andriamanitra no Tompony. Ny isa “enina” dia tandindon’ny olombelona, ary ny iray dia Kristy.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Ny fitambaran’ny fito sy ny iray dia maneho ny fifindran’ny fiangonana fahafito, dia i Laodikia, ho amin’ny fanandramana Filadelfiana.

81 is a symbol of the priests and their relation to the high priest.

81 dia tandindon’ny mpisorona sy ny fifandraisany amin’ny mpisoronabe.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

Ny fitambaran’ny sivy sy iray dia manambara fahatanterahana. Sivy volana ny fitondrana vohoka. Nisy taranaka 9 nitarika hatrany amin’i Noa, ary taranaka sivy taorian’izany no nitarika ho amin’ny fanekena. Jesosy nanolotra ny ainy tamin’ny ora fahasivy. Ny fitambaran’ny sivy sy iray dia manondro ny fahavitan’ny asan’ny fanisiana tombo-kase ny olony.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

Amin’ity toe-javatra ity, ny iray dia fitambaran’ny maha-olombelona sy ny maha-Andriamanitra; ny isa roa dia ny Mpampianatra avy amin’Andriamanitra, mampianatra ny olombelona. Ny isa telo dia ny hafatry ny anjely telo, izay ilay hafatra ampianarina azy ireo ao amin’ny isa roa. Ny isa efatra dia manondro ny taranaka fahefatra, ka izany no anondroany ny tantara ara-paminaniana izay isehoan’ireo virijina hendry dimy, sady averina foronina araka izay asehon’ny andro fahenina amin’ny famoronana. Avy eo ny dingana fahafito no manondro ny fifindrana ho any Filadelfia sy ny zava-miafin’ny fahavalo izay avy amin’ny fito. Amin’izay fotoana izay dia tanteraka ny fanekena ary asandratra ny fisoronana “81” mba hamita ny asa asehon’ny isa sivy. Isaky ny dingana, ny isa iray dia ny Liona avy amin’ny firenen’i Joda, izay Palmony ihany koa, ilay Mpanisa Mahagaga. Ny 81 dia tandindon’ny mpisorona. I Palmony no namorona ny isa rehetra.

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

Ny isa iraika ambin’ny folo dia maneho ny antsasaky ny roa amby roa-polo, ary izy roa ireo samy maneho ny firaisan’ny maha-Andriamanitra amin’ny maha-olombelona. Tao amin’ny lahatsoratra iray vao haingana no nampidirako fanambarana roa izay miresaka ny fiandohana sy ny fiafarana.

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Ny fanambaràna voalohany dia nanondro fa, fony Ellen White nahazo ny fahitana voalohany momba ny fitoerana masina, dia naseho taminy fa ny didy momba ny Sabata no namirapiratra kokoa noho ny didy hafa rehetra. Naseho taminy koa fa amin’ny andro farany dia ny “fotopampianarana momba ny fahatongavana ho nofo” dia nasiana famirapiratana malefaka. Ny Sabata dia fahazavana tany am-piandohana izay naneho mialoha ny fotopampianarana momba ny fahatongavana ho nofo any amin’ny farany. Ny fitambaran’ny maha-Andriamanitra amin’ny maha-olombelona no fotopampianarana momba ny fahatongavana ho nofo, satria izany no fotopampianarana momba an’i Kristy mandray amin’ny Tenany ny nofon’olombelona, ary amin’izany dia mametraka ny ohatra fa ny maha-Andriamanitra mitambatra amin’ny maha-olombelona dia tsy manota.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

Ny iraika ambin’ny folo ampiana iraika ambin’ny folo dia mitovy amin’ny roa amby roapolo, ary ny isa iraika ambin’ny folo no manomboka ny tsirairay amin’ireo andalana fanekena misy toko roa ambin’ny folo, ary ny tsirairay dia mifarana amin’ny roa amby roapolo. Ny toko faha-iraika ambin’ny folo sy ny andininy faha-iraika ambin’ny folo ao anatin’ny Soratra Masina dia maneho famantarana eny an-dalana ho an’ny iray hetsy amby efatra alina sy efatra arivo.

2014

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Ny ady tao Okraina dia nanomboka tamin’ny taona 2014, ary izy no tsipika ivelany amin’ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo.

And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

Ary ny mpanjakan’ny atsimo dia ho tezitra mafy ka hivoaka hiady aminy, dia amin’ny mpanjakan’ny avaratra; ary hanangona vahoaka betsaka izy; nefa hatolotra eo an-tanany izany vahoaka betsaka izany. Daniela 11:11.

July 18, 2020

18 Jolay 2020

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Ny fahadisoam-panantenana voalohany dia ny nitaredretan’i Jesosy tsy nandeha hanangana an’i Lazarosy, ilay fahagagana satroboninahitra sy tombo-kasen’Andriamanitra. Niandry efatra andro Jesosy talohan’ny nananganany an’i Lazarosy tamin’ny maty. Ny andininy ao amin’ny Jaona dia manondro ny farany amin’ireo fahagagana fito izay voamarika mivantana ao amin’ny Filazantsaran’i Jaona. Ny voalohany dia ny nanovany ny rano ho divay. Be dia be ny fahazavana azo amin’ny fandinihana ireo fahagagana fito izay mifarana amin’ny Jaona 11:11, ary ny teolojiana rehetra dia miombon-kevitra fa fito ihany ny fahagagana ao amin’i Jaona, araka ireo fahagagana izay voamarika mivantana. Noho izany antony izany dia tsy ampidirin’izy ireo ho famantarana fahavalo ny fitsanganan’i Kristy tamin’ny maty; kanefa fahagagana izany, ary ny fitsanganany tamin’ny maty no famantaran’ny fanekena, ka noho izany ny fitsanganana amin’ny maty ao amin’ny bokin’i Jaona no fahagagana fahavalo, izay avy amin’ny fito, satria ny tsirairay tamin’ireo fahagagana fito teo aloha dia tanteraka tamin’ny alalan’ny herin’ny fitsanganany tamin’ny maty.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

Izany zavatra izany no nolazainy; ary rehefa afaka izany, dia hoy Izy taminy: Matory Lazarosy sakaizantsika; fa handeha Aho mba hamoha azy amin’ny torimasony. Jaona 11:11.

July, 2023

Jolay, 2023

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

Tamin’ny volana Jolay 2023, ilay feo any an-efitra dia nanomboka niantso mafy hafatra izay mitondra ny Fanahin’ny fiainana.

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. Revelation 11:11.

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. Apokalypsy 11:11.

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

Teraka valo andro mialoha ny lalàn’ny Alahady i Jaona, satria amin’ny lalàn’ny Alahady no miteny rainy, Zakaria. Ovana avy amin’i Zakaria ho Jaona ny anaran’i Jaona amin’ny lalàn’ny Alahady, rehefa manondro fifandraisana amin’ny fanekena ny fanovana ny anarany. Ny fahaterahana dia tandindon’ny fitsanganan’ireo izay novonoina teny an-dalambe tamin’ny 18 Jolay 2020.

Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

Lazaiko aminareo marina tokoa: Amin’izay rehetra nateraky ny vehivavy dia tsy mbola nitsangana izay lehibe noho Jaona Mpanao-batisa; kanefa izay kely indrindra ao amin’ny fanjakan’ny lanitra dia lehibe noho izy. Matio 11:11.

2024

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

I Isaia no manondro ny fanangonana faharoa izay tanteraka tamin’ny taona 1849. Ny fanangonana faharoa dia nanomboka tamin’ny Jolay 2023, ary mifarana rehefa voaisy tombo-kase ny vahoakan’Andriamanitra.

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. Isaiah 11:11.

Ary amin’izany andro izany dia haninjitra ny tanany indray fanindroany ny Tompo mba hampody ny sisa amin’ny olony, izay mbola 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 any amin’ny nosin-dranomasina. Isaia 11:11.

Just Before the Sunday law

Talohan’ny lalàn’ny Alahady

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

Vao avy nahavita ny fidirana tamim-pandresena i Jesosy, ka izany no manamarika ny fifindrana avy amin’ny Antso Misasakalina ho amin’ny lalàna alahady; eo aminy ny mpianatra roa ambin’ny folo, satria efa voafidy sahady izy ireo talohan’ny lalàna alahady.

And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

Ary Jesosy niditra tao Jerosalema sy tao amin’ny tempoly; ary rehefa nijery manodidina ny zavatra rehetra Izy, sady efa hariva ny andro, dia nankany Betania niaraka tamin’ny roa ambin’ny folo Izy. Marka 11:11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Rehefa tanteraka eo amin’ny iray hetsy sy efatra alina sy efatra arivo ny fanisiana tombo-kase, fotoana fohy mialoha ny lalàn’ny Alahady, dia vita ny fanakambanana ny lehilahin’ny maha-Andriamanitra amin’ny vadin’ny maha-olombelona, ary iray mandrakizay izy roa, satria vita ny fanavotana.

Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

Kanefa tsy misy ny lehilahy raha tsy eo ny vehivavy, ary tsy misy ny vehivavy raha tsy eo ny lehilahy, ao amin’ny Tompo. 1 Korintiana 11:11.

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

Ny fahaterahana mahagaga an’i Saraha, dia fahaterahana efa ela loatra no niandrasana hatramin’ny fikomiana tamin’ny 1863, no tanteraka rehefa miteraka kambana ilay vehivavy ao amin’ny Apokalypsy toko faha-roa ambin’ny folo. Tonga amin’ny Antso Amin’ny Mamatonalina ny zaza voalohany, ary amin’ny lalàn’ny Alahady ny zaza faharoa. Ilay zaza nivoaka faharoa dia nanana kofehy jaky, izay maneho ny famantarana an’i Rahaba tao Jeriko.

Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

Tamin’ny finoana koa i Sara tenany dia nahazo hery hahazoana taranaka, ary niteraka zazalahy izy, na dia efa nihoatra ny taona aza, satria nataony ho mahatoky Ilay efa nampanantena. Hebreo 11:11.

The Sunday law for Laodicea

Ny lalàna momba ny Alahady ho an’i Laodikia

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

Jeremia dia manondro ny fitsarana ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana.

Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

Koa izao no lazain’i Jehovah Tompo: Indro, hitondra loza aminy Aho, izay tsy ho azony ialana; ary na dia hitomany amiko aza izy, dia tsy hihaino azy Aho. Jeremia 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Ezekiela dia manaiky ny fitsaran’i Jeremia momba ny Advantisma.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

Ity tanàna ity tsy ho vilany ho anareo, ary ianareo tsy ho nofo eo afovoany; fa hotsaraiko eo amin’ny fari-tanin’ny Isiraely ianareo. Ezekiela 11:11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Ny fandalovan’i Isiraely fahiny tsy ho vahoakan’ny faneken’Andriamanitra intsony dia ahitana ny fanaitran’Andriamanitra fialonana ao amin’ilay vahoakan’ny fanekena teo aloha noho izay nariany. Averina amin’ny Advantisma izany amin’ny fotoanan’ny lalàn’ny Alahady.

I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

Koa hoy izaho hoe: Moa efa tafintohina va izy ireo mba hianjera? Sanatria izany; fa kosa tamin’ny fahalavoany no nahatongavan’ny famonjena ho an’ny jentilisa, mba hampialona azy ireo. Romana 11:11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

Ny Advantisma, izay miorina amin’ny asan’i William Miller, nefa laviny, dia mbola ilay hetsika izay nanorina ny tempoly; kanefa tahaka an’i Solomona, izay nanorina ny tempoly koa, dia nandika ny fanekena izy ireo, ka hesorina aminy ny fanjakany, ary homena firenena iray izay hitantana ny tanim-boalobok’Andriamanitra araka izay andidiany.

Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

Koa hoy Jehovah tamin’i Solomona: Satria nataonao izao ka tsy nitandrina ny fanekeko sy ny didiko, izay nandidiako anao, dia hotriatriako tokoa hiala aminao ny fanjakana ka homeko ny mpanomponao. 1 Mpanjaka 11:11.

The Sunday law for Philadelphia

Ny lalàn’ny Alahady ho an’i Filadelfia

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

Amin’ny lalànan’ny Alahady dia apetraka ao amin’ny taniny ny fiangonana mandresy, araka ny voalazan’ny mpaminany, ary izany tany izany dia tany feno dia feno ny hafatry ny ranonorana farany. Natsangana indray i Jeriko tamin’ny 1863, ary amin’ny lalànan’ny Alahady dia lavo i Jeriko.

But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

Fa ny tany izay halehanareo hihazona azy dia tany be tendrombohitra sy lohasaha, ary misotro ny ranon’ny orana avy any an-danitra. Deoteronomia 11:11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Ny tanàna dia fanjakana, ary ny fiangonana mandresy dia maneho ny fanjakan’i Kristy amin’ny voninahitra. Izany fanjakan’ny fiangonana mandresy izany dia manomboka amin’ny lalàn’ny Alahady, rehefa asandratra sy omem-boninahitra ambonin’ny tendrombohitra sy ny havoana rehetra ny Fiangonany.

By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

Amin’ny fitahian’ny marina no anandratana ny tanàna; fa ny vavan’ny ratsy fanahy kosa no mandrava azy. Ohabolana 11:11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

Tamin’ny ora fahasivy no nahatongavan’ilay anjely tamin’i Cornelious ka nandidy azy hampaka an’i Petera; araka izany dia aseho ny fotoana andehanan’ny filazantsara any amin’ny Jentilisa eo amin’ny lalàn’ny Alahady. Raha nomen’Andriamanitra toromarika i Petera mba handeha, dia tao anatin’ny tontolon-kevitry ny fahitana momba ny fihinanana biby maloto izany. Tanteraka izany eo amin’ny lalàn’ny Alahady. Ny ora fahasivy dia mifanaraka amin’ny ora fahasivy izay nahafatesan’i Kristy. Ny ora fahasivy dia maneho ny fiafaran’ny vanim-potoana iray izay manomboka amin’ny ora fahatelo, tamin’ny nanomboana an’i Jesosy tamin’ny hazo fijaliana, ka maty enina ora tatỳ aoriana. Izy io ihany no vanim-potoanan’i Petera izay ao amin’ny efi-trano ambony amin’ny ora fahatelo, ary avy eo ao amin’ny tempoly amin’ny ora fahasivy. Ny ora fahasivy iray dia mifarana amin’ny fahafatesan’i Kristy; amin’ny ora fahasivy manaraka kosa i Petera dia ao amin’ny tempoly mitory ny hafatr’i Joela. Ny fahafatesan’i Kristy no namarana ny fifandraisan’ny fanekena tamin’ny Isiraely, ary nanokatra ny varavarana ho an’ny Jentilisa, izay asehon’i Cornelious.

And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

Ary, indro, niaraka tamin’izay dia efa nisy lehilahy telo tonga teo amin’ilay trano nitoerako, nirahina ho aty amiko avy tany Kaisaria. Asan’ny Apostoly 11:11.

They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

Ary ho fahavetavetana ho anareo mihitsy izy; aza ihinanareo ny henany, ary ny fatiny dia hataonareo ho fahavetavetana. Levitikosy 11:11.

We will continue this study in the next article.

Tohizantsika ao amin’ny lahatsoratra manaraka ity fandinihana ity.

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

“Nanonofy aho fa Andriamanitra, tamin’ny tanana tsy hita maso, dia nandefa tamiko vata kely iray voakanto tamim-pahagagana, tokony ho folo santimetatra ny halavany ary enina santimetatra ny refin’ny lafiny tsirairay, vita tamin’ny hazo ebonia sady nasiana perla voapetaka tamim-pahakingana. Nisy fanalahidy miraikitra tamin’io vata io. Nalaiko avy hatrany ilay fanalahidy ka novohako ny vata; ary, nahagaga sy nampitolagaga ahy, dia hitako fa feno firavaka isan-karazany sy isan-tokana habe izy, diamondra, vato soa, ary vola madinika volamena sy volafotsy amin’ny habe sy sandany rehetra, voalamina tsara tarehy teo amin’ny toerany avy ao anatin’ilay vata; ary raha voalamina toy izany izy ireo, dia namirapiratra ka naneho hazavana sy voninahitra izay ny masoandro ihany no mitovy aminy. …”

“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

“Nijery tao anatin’ilay vata aho, nefa ny masoko dia jamban’ny famirapiratry ny zavatra hitako. Namirapiratra avo folo heny noho ny voninahiny taloha izy ireo. Nieritreritra aho fa voadio tamin’ny fasika noho ny tongotry ireo olona ratsy fanahy izay nanaparitaka sy nanitsakitsaka azy ireo tao amin’ny vovoka. Voalamina tamin’ny filaharana mahafinaritra tao anatin’ilay vata izy rehetra, samy teo amin’ny toerany avy, nefa tsy nisy soritra hita maso tamin’ny ezaka nataon’ilay lehilahy izay nametraka azy tao. Nihiaka tamin’ny hafaliana lehibe indrindra aho, ary izany hiaka izany no namoha ahy.” Early Writings, 81–83.

“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

“Am-pisainareo ho lavitra loatra ny fihavian’ny Tompo. Hitako fa ho avy ny ranonorana farany tahaka ny [haingana tampoka toy ny] antso tamin’ny misasakalina, ary amin-kery avo folo heny.” Spalding and Magan, 5.

And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

Ary tamin’ny raharaha rehetra momba ny fahendrena sy ny fahalalana izay nanontanian’ny mpanjaka azy ireo, dia hitany fa impolo heny no nihoarany noho ny mpanao ody sy ny mpanandro rehetra izay tao amin’ny fanjakany manontolo. Daniela 1:18–20.