In William Miller’s dream, the “bustle” at the beginning, when the people began to trouble the jewels was preceded by Miller assembling the jewels and calling “come and see.” Christ as the dirt brush man, uses the broom to sweep out the rubbish, assemble the jewels in a much larger casket, and He then called Miller to “come and see.” When Christ begins His broom-work, the room is empty, for Miller recorded that a “door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”
Ao amin’ny nofin’i William Miller, ilay “tabataba” tany am-piandohana, tamin’ny fotoana nanombohan’ny olona nanelingelina ireo firavaka, dia nialohavan’ny fanangonan’i Miller ireo firavaka sy ny fiantsoany hoe: “avia ka jereo.” Kristy, amin’ny maha-lehilahy mitondra borosy famafana vovoka Azy, dia mampiasa ny kifafa mba hamafana sy hanesorana ny fako, hanangona ireo firavaka ao anaty vata lehibe lavitra kokoa, ary avy eo Izy no niantso an’i Miller hoe: “avia ka jereo.” Rehefa manomboka ny asan’ny kifafany Kristy, dia foana ny efitrano, satria voarakitr’i Miller fa “nisy varavarana nisokatra, ary nisy lehilahy niditra tao amin’ny efitrano, ka dia niala tao ny olona rehetra; ary izy, nitana borosy famafana vovoka teny an-tanany, dia nanokatra ny varavarankely, ary nanomboka namafa ny vovoka sy ny fako hiala tao amin’ny efitrano.”
The dirt brush man enters the room when all the people had left it. In 2023, the dirt brush man entered the empty room, for the movement of the one hundred and forty-four thousand had been shattered and scattered. The truths represented by Habakkuk’s Tables of 2012 was buried in rubbish, and the room was empty. The dirt brush man is He who came after John the Baptist, who John said had a fan, and that He would use that fan to thoroughly purge His floor.
Ny lehilahy mitondra kifafa vovoka dia miditra ao amin’ny efitrano rehefa efa niala tao ny olona rehetra. Tamin’ny taona 2023, ny lehilahy mitondra kifafa vovoka dia niditra tao amin’ilay efitrano foana, fa ny fihetsiky ny iray hetsy sy efatra arivo sy efatra alina dia efa potika sy niparitaka. Ny fahamarinana izay nasehon’ny Tabilaon’i Habakoka tamin’ny 2012 dia nalevina tao anaty fako, ary foana ny efitrano. Ny lehilahy mitondra kifafa vovoka dia Izy izay tonga taorian’i Jaona Mpanao-batisa, ilay nolazain’i Jaona fa manana fikororohana, ary fa hampiasainy izany fikororohana izany mba hanadiovana tanteraka ny famoloany.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:11–13.
Izaho dia manao batisa anareo amin’ny rano ho amin’ny fibebahana; fa izay avy ao aoriako no mahery noho izaho, ka tsy mendrika hitondra ny kapany akory aho; Izy no hanao batisa anareo amin’ny Fanahy Masina sy amin’ny afo; eny an-tànany ny fikororohana, ary hodioviny tsara ny famoloany, ka hangoniny ho ao an-tsompitra ny variny; fa ny akofa kosa hodorany amin’ny afo tsy mety maty. Ary tamin’izany dia avy tany Galilia Jesosy ka nankeo Jordana ho any amin’i Jaona mba hataony batisa. Matio 3:11–13.
Galilee is a symbol of a turning point, and the point on the Jordan where Jesus came to be baptized is named Bethabara, and it means “the ferry crossing,” and it marks the place where ancient Israel crossed over to the Promised Land. When Jesus was baptized, He then became Jesus Christ. Galilee, Jordan, Bethabara and Jesus becoming the Christ are all emphasizing a change of dispensation, which is also what a door represents, especially for Philadelphians who are given the key of the open and shut door.
Ny Galilia dia tandindon’ny fiolahan-dàlana lehibe, ary ny toerana eo amin’ny Jordana izay nankanesan’i Jesosy hatao batisa dia atao hoe Bethabara, ary midika hoe “toerana fiampitana amin’ny sambo,” ary manamarika ilay toerana izay niampitan’ny Isiraely fahiny ho any amin’ny Tany Nampanantenaina. Rehefa natao batisa Jesosy, dia tonga Jesosy Kristy Izy. Ny Galilia, Jordana, Bethabara ary ny nahatongavan’i Jesosy ho Kristy dia samy manasongadina fiovan’ny fotoam-pitantanan’Andriamanitra, izay ihany koa no asehon’ny varavarana, indrindra ho an’ny Filadelfiana izay nomena ny fanalahidin’ny varavarana misokatra sy mihidy.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Ary soraty ho amin’ny anjelin’ny fiangonana any Filadelfia izao: Izao no lazain’Ilay masina, Ilay marina, Ilay manana ny fanalahidin’i Davida, Ilay manokatra ka tsy misy olona mahahidy; ary manidy ka tsy misy olona mahavohany; Fantatro ny asanao: indro, efa nasiako varavarana mivoha eo anoloanao, ka tsy misy olona mahahidy azy; fa manana hery kely ianao, nefa nitandrina ny teniko, ary tsy nandà ny anarako. Apokalypsy 3:7, 8.
When Christ “opened” the “door” and “entered the room,” the room was “His room,” for He thoroughly purges “His floor.” If it is His floor, it is His room.
Rehefa “nosokafan’i” Kristy ny “varavarana” ka “niditra tao an-trano Izy,” dia “tranony” io efitra io, satria dioviny tanteraka “ny famolony.” Raha Azy ny famolo, dia Azy koa ny efitra.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“នៅកាពើណិម ព្រះយេស៊ូវបានគង់នៅក្នុងចន្លោះពេលនៃដំណើរទៅមករបស់ទ្រង់ ហើយទីក្រុងនោះក៏បានក្លាយជាទីក្រុងដែលគេស្គាល់ថា ‘ជាទីក្រុងរបស់ទ្រង់ផ្ទាល់’។ វាស្ថិតនៅលើឆ្នេរសមុទ្រកាលីឡេ ហើយនៅជិតព្រំប្រទល់នៃវាលទំនាបដ៏ស្រស់ស្អាតឈ្មោះហ្គេនេសារ៉េត បើមិនមែនស្ថិតនៅលើវាលនោះដោយផ្ទាល់ទេនោះ។” The Desire of Ages, 252.
He enters His room to gather His wheat and to gather and burn the tares. The change of dispensation represented by Galilee, Jordan, Bethabara, the baptism, the transition from John to Jesus aligns with the transition of the church militant of Laodicea unto the church triumphant of Philadelphia. He entered His room in July of 2023. Miller had closed his eyes in the bustle of July 18, 2020, and when he opened his eyes, the room was empty of people; truth was buried beneath error, and then the dirt brush man opened the windows and began to sweep the rubbish out.
Izy dia miditra ao amin’ny efitranony mba hanangona ny variny sy mba hanangona ary handoro ny tsimparifary. Ny fiovan’ny fotoana fitondrana asehon’i Galilia, Jordana, Bethabara, ny batisa, ny fifindrana avy amin’i Jaona ho amin’i Jesosy, dia mifanaraka amin’ny fifindran’ny fiangonana miady ao Laodikia ho amin’ny fiangonana mpandresy ao Filadelfia. Niditra tao amin’ny efitranony Izy tamin’ny Jolay 2023. Nanakimpy ny masony i Miller tao anatin’ny tabataban’ny 18 Jolay 2020, ary raha nosokafany ny masony, dia foana olona ilay efitrano; nalevina teo ambanin’ny fahadisoana ny fahamarinana, ary avy eo dia nosokafan’ilay lehilahy mpamafa vovoka ny varavarankely ka nanomboka namafa ny fako hivoaka.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Ny fanovany dia eo an-tànany, ary hofafàny tsara ny famoloany, ka hangoniny ao an-tsompitra ny variny.’ Matio 3:12. Anisan’ny fotoana iray fanadiovana izany. Tamin’ny alalan’ny tenin’ny fahamarinana no nanasarahana ny akofa tamin’ny vary. Satria feno zava-poana sy fireharehan-tena loatra izy ireo ka tsy handray anatra, ary tia izao tontolo izao loatra ka tsy hanaiky fiainam-panetren-tena, dia maro no niala tamin’i Jesosy. Maro koa no mbola manao toy izany mandraka ankehitriny. Tsapaina ankehitriny ny fanahy tahaka ny nanandramana ireo mpianatra tao amin’ny synagoga tany Kapernaomy. Rehefa ampiharina amin’ny fo ny fahamarinana, dia hitany fa tsy mifanaraka amin’ny sitrapon’Andriamanitra ny fiainany. Hitany fa ilaina ny fiovana tanteraka ao amin’ny tenany; nefa tsy vonona izy handray ny asa mitaky fandavan-tena. Noho izany dia tezitra izy rehefa aseho ny fahotany. Miala izy sady tafintohina, tahaka ireo mpianatra nandao an’i Jesosy ka nimonomonona hoe: ‘Mafy izany teny izany; iza no mahahaino izany?’” Ilay Fitiavan’Andriamanitra, 392.
On the last day of 2023, which touches the first day of 2024, the Lion of the tribe of Judah began to progressively unseal the revelation of Himself. In accordance with the three-step testing process of Daniel twelve’s unsealing, there would then be three tests, represented as “purified, made white and tried.”
Tamin’ny andro faran’ny taona 2023, izay mikasika ny andro voalohan’ny taona 2024, dia nanomboka nanokatra tsikelikely ny fanambarana ny Tenany ny Liona avy amin’ny fokon’i Joda. Araka ny fizotry ny fitsapana amin’ny dingana telo mifandraika amin’ny fanokafana ao amin’ny Daniela toko faha-roa ambin’ny folo, dia hisy araka izany fitsapana telo, aseho amin’izao teny izao: “voadio, natao fotsy ary nozahan-toetra.”
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Dia nanao hoe: Mandehana amin’ny lalanao, ry Daniela; fa voahidy sy voaisy tombo-kase ny teny mandra-pahatongan’ny andro farany. Maro no hodiovina sy hotsiovina ary hosedraina; fa ny ratsy fanahy hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 12:9, 10.
The first angel represents purification, as the convicted sinner places his sins upon the sacrifice in the courtyard, where he is justified by the blood.
Ny anjely voalohany dia maneho ny fanadiovana, satria ny mpanota voaheloka dia mametraka ny fahotany eo ambonin’ny fanatitra eo an-kianja, izay anamarinana azy amin’ny rà.
The blood is then taken into the holy place where the sanctification process of holiness is represented as being made white through the washing of the blood from the courtyard. Righteousness is there manifested in those who overcome with the blood and the word of their testimony.
Avy eo dia entina ao amin’ny fitoerana masina ny rà, izay anehoana ny fizotran’ny fanamasinana ho amin’ny fahamasinana ho toy ny fanadiovana ho fotsy amin’ny alalan’ny fanasan’ny rà avy ao an-kianja. Any no isehoan’ny fahamarinana ao amin’izay mandresy amin’ny rà sy ny tenin’ny filazany.
They are then tried, and in the latter days they are found to be ten times better than all the other wise men of Babylon. The third test is where they are glorified in the Most Holy Place and distinguished from the other class of professed wise men. That third test is the Sunday law, and the first test is the first angel’s call to return to the foundations, for in the next step the temple is erected. That next step is the second angel’s separation message, which is followed by the litmus test of the third angel.
Avy eo dia sedraina izy ireo, ary amin’ny andro farany dia hita fa avo impolo heny noho ny olon-kendry hafa rehetra tany Babylona. Ny fitsapana fahatelo dia ilay toerana anomezam-boninahitra azy ireo ao amin’ny Efitra Masina Indrindra sy anavahana azy amin’ilay sokajin’ny olon-kendry izay milaza tena. Io fitsapana fahatelo io dia ny lalàn’ny Alahady, ary ny fitsapana voalohany dia ny antson’ny anjely voalohany hiverina amin’ny fanorenana, fa amin’ny dingana manaraka dia atsangana ny tempoly. Io dingana manaraka io dia ny hafatry ny fisarahan’ny anjely faharoa, izay arahina amin’ilay fitsapana mamantatra marina ataon’ny anjely fahatelo.
In 2023, the first angel arrived as He had done on August 11, 1840, when he came down with a message of Islam of the second woe. He came down as He had done at 9/11, with a message of Islam of the third woe, and the call to return to the old paths. The foundations of Millerite history were set up once the message of the second woe was fulfilled on August 11, 1840. The angel of Revelation chapter ten then descended, thus typifying the descent of the angel of Revelation chapter eighteen and the arrival of the third woe.
Tamin’ny taona 2023, tonga ilay anjely voalohany tahaka ny nataony tamin’ny 11 Aogositra 1840, raha nidina niaraka tamin’ny hafatry ny finoana silamo momba ny loza faharoa izy. Nidina tahaka ny nataony tamin’ny 9/11 izy, niaraka tamin’ny hafatry ny finoana silamo momba ny loza fahatelo, sy ny fiantsoana hiverina amin’ny lalana fahiny. Niorina ny fanorenan’ny tantara Millerita raha vantany vao tanteraka ny hafatry ny loza faharoa tamin’ny 11 Aogositra 1840. Avy eo dia nidina ilay anjelin’ny Apokalypsy toko fahafolo, ka nanamarika mialoha ny fidinan’ilay anjelin’ny Apokalypsy toko fahavalo ambin’ny folo sy ny fahatongavan’ny loza fahatelo.
Josiah Litch is the historical figured associated with the foundations being established on August 11, 1840. The name “Josiah” means “the foundation of God,” and king Josiah in sacred history represents Josiah’s reformation, which included the discovery of the curse of Moses, buried among the rubbish in the sanctuary, just as Miller’s jewels were buried in the room.
I Josia Litch no olona ara-tantara mifandray amin’ny fanorenana ny fototra natsangana tamin’ny 11 Aogositra 1840. Ny anarana hoe “Josia” dia midika hoe “fototr’Andriamanitra,” ary ny mpanjaka Josia ao amin’ny tantara masina dia maneho ny fanavaozan’i Josia, izay nahitana ny fahitana ilay ozon’i Mosesy, izay nalevina tao anatin’ny korontam-bato tao amin’ny fitoerana masina, tahaka ny nalevin’ny firavak’i Miller tao an-efi-trano.
King Josiah died at Megiddo, which is Armageddon of Revelation chapter sixteen. The reformation of Josiah was a fulfillment of the prophecy set forth by the disobedient prophet, when Jeroboam set up the two altars in Bethel and Dan. That disobedient prophet died between the ass and the lion. King Josiah had been predicted, by name, and his reformation was part of the prediction, which included that the future king Josiah would beat down the very altar where the disobedient prophet confronted the wicked king Jeroboam.
Mpanjaka Josia dia maty tao Megido, izay Armagedona ao amin’ny Apokalypsy toko fahenina ambin’ny folo. Ny fanavaozana nataon’i Josia dia fahatanterahan’ny faminaniana nambaran’ilay mpaminany tsy nankatò, tamin’ny fotoana nananganan’i Jeroboama ireo alitara roa tao Betela sy Dana. Maty teo anelanelan’ny boriky sy ny liona ilay mpaminany tsy nankatò. Efa voalaza mialoha tamin’ny anarany mihitsy i Mpanjaka Josia, ary anisan’izany faminaniana izany koa ny fanavaozany, izay nahitana fa i Josia mpanjaka any aoriana dia handrava ilay alitara mihitsy teo amin’izay nifanehatan’ilay mpaminany tsy nankatò sy Jeroboama mpanjaka ratsy fanahy.
Josiah means the foundation of God, and king Josiah fulfilled the prediction given about 340 years before his reign. He led out in a revival and reformation that ultimately arrived at the altar where the prophet from Judah confronted king Jeroboam. Once there, Josiah smashed the altar down, as the prophecy said he would do. Those two altars of Jeroboam were purposeful counterfeits of the temple in Jerusalem, even to the depth that Jeroboam instituted counterfeit feast days. In doing so, he was simply doing what Aaron did with the golden calf. Aaron’s rebellion was at the foundation of ancient Israel’s sacred history. It occurred when Moses was receiving the Law, which is the foundation of God’s government.
Josia dia midika hoe fanorenan’Andriamanitra, ary ny mpanjaka Josia dia nahatanteraka ny faminaniana izay nomena tokony ho 340 taona talohan’ny nanjakany. Izy no nitarika ny fifohazam-panahy sy ny fanavaozana izay tonga tamin’ny farany teo amin’ilay alitara izay nihaonan’ilay mpaminany avy any Joda tamin’i Jeroboama mpanjaka. Rehefa tonga teo izy, dia noravan’i Josia ilay alitara, araka izay nolazain’ny faminaniana fa hataony. Ireo alitara roa ireo an’i Jeroboama dia sandoka niniana natao hanahaka ny tempoly tany Jerosalema, hatramin’ny lalina indrindra aza, ka nametrahan’i Jeroboama andro firavoravoana sandoka. Tamin’izany dia nanao fotsiny izay nataon’i Arona tamin’ilay zanak’omby volamena izy. Ny fikomian’i Arona no tao amin’ny fanorenan’ny tantara masina fahiny an’ny Isiraely. Izany dia nitranga raha mbola nandray ny Lalàna i Mosesy, izay fanorenan’ny fitondran’Andriamanitra.
Aaron’s rebellion was a foundational rebellion, and it was repeated when Jeroboam founded the ten northern tribes as Israel. Moses rebuked Aaron, and Moses is the alpha, or foundation in relation to Christ the omega. Aaron and Moses represent two classes in the foundational rebellion and a third class are the heroes who stood with Moses—the Levites. King Jeroboam and the prophet from Judah are the two classes in the foundation rebellion of the northern kingdom, and once again the Levites are the heroes.
Ny fikomian’i Arona dia fikomiana fototra, ary naverina izany fony Jeroboama nanorina ny foko folo tany avaratra ho Isiraely. Nananatra an’i Arona i Mosesy, ary i Mosesy no alfa, na fototra, eo amin’ny fifandraisany amin’i Kristy, ilay omega. Arona sy Mosesy dia maneho sokajy roa ao amin’ilay fikomiana fototra, ary ny sokajy fahatelo dia ireo mahery fo izay nitsangana niaraka tamin’i Mosesy—dia ny Levita. Mpanjaka Jeroboama sy ilay mpaminany avy any Joda no sokajy roa ao amin’ny fikomiana fototry ny fanjakana avaratra, ary indray mandeha indray, ny Levita no mahery fo.
At Jeroboam’s foundational rebellion the prophet from Judah rebukes him and prophesies of a king that would be named “the foundation of God”—Josiah. The fulfillment of the predicted reformation included that when Josiah began his revival and reformation, the curse of Moses was discovered, and the reading of the sacred words of Moses empowered a revival and reformation that had already begun. Josiah, clearly a prophetic symbol, represents a revival and reformation that is empowered when a prophecy from the writings of Moses is discovered.
Tamin’ny fikomiana fototra nataon’i Jeroboama dia nananatra azy ilay mpaminany avy tany Joda ary naminany momba ny mpanjaka iray izay hatao hoe “ny fanorenan’Andriamanitra”—Josia. Ny fahatanterahan’ilay fanavaozana nambara mialoha dia nahitana fa, rehefa nanomboka ny fifohazana sy ny fanavaozany Josia, dia hita ny ozon’i Mosesy, ary ny famakiana ny teny masin’i Mosesy no nanome hery ny fifohazana sy ny fanavaozana izay efa natomboka. Josia, izay mazava fa tandindona ara-paminaniana, dia maneho fifohazana sy fanavaozana iray izay omena hery rehefa hita ny faminaniana iray avy amin’ny asa soratr’i Mosesy.
The foundational rebellion in the story of king Jeroboam is represented by the king of Israel, and also by the prophet from Judah who was sent with a divine pronouncement against Jeroboam’s foundational rebellion and instructions for the prophet identifying which path to avoid when returning to Judah. The prophet from Judah rejects Jeroboam’s request to stay, but thereafter accepts the invitation of the lying prophet of Bethel, and seals his fate. The disobedient prophet would die between the ass and the lion, and then be buried in the tomb of the lying prophet.
Ny fikomiana fototra ao amin’ny tantaran’i Jeroboama mpanjaka dia asehon’ny mpanjakan’ny Isiraely, ary koa asehon’ilay mpaminany avy any Joda izay nirahina hitondra fanambaràna avy amin’Andriamanitra hanohitra ny fikomiana fototr’i Jeroboama sy toromarika ho an’ilay mpaminany, izay namantatra ny lalana tokony hialàny amin’ny fiverenany ho any Joda. Ilay mpaminany avy any Joda dia nandà ny fangatahan’i Jeroboama mba hijanonany, nefa tatỳ aoriana kosa nanaiky ny fanasan’ilay mpaminany mpandainga tao Betela, ka izany no nanisy tombo-kase ny anjarany. Ilay mpaminany tsy nankatò dia ho faty teo anelanelan’ny ampondra sy ny liona, ary avy eo halevina ao amin’ny fasandrazan’ilay mpaminany mpandainga.
On August 11, 1840, a prophecy of the second woe was fulfilled, and the foundations of Adventism was laid. Josiah Litch presented the prophecy in 1838, and then ten days before August 11, 1840 he fined tuned his calculations and predicted August 11, 1840, as the day the Ottoman supremacy would cease, in fulfillment of the prophecy of Islam of the second woe.
Tamin’ny 11 Aogositra 1840 dia tanteraka ny faminaniana momba ny loza faharoa, ary napetraka ny fanorenan’ny Advantisma. Nasehon’i Josiah Litch tamin’ny 1838 izany faminaniana izany, ary avy eo, folo andro talohan’ny 11 Aogositra 1840, dia nohatsarainy tsara ny kajikajiny ka nambarany mialoha fa ny 11 Aogositra 1840 no andro hitsaharan’ny fanapahana tampon’ny Otomana, ho fahatanterahan’ny faminaniana momba ny finoana silamo amin’ilay loza faharoa.
King Josiah symbolizes the final revival and reformation, for every prophet speaks more directly of the latter days, than any prior days. King Josiah symbolizes the final revival and reformation, and that reformation has been set forth in the Bible by a prediction. The book of Joel identifies the final revival and reformation that takes place among those who will be the one hundred and forty-four thousand. Josiah’s revival was two steps, it began, then a prophecy was unsealed that added momentum to the work. The two steps are the early and latter rain, as set forth in the book of Joel, and fulfilled in the books of Acts, and then fulfilled again in the Millerite history.
Mpanjaka Josia dia tandindon’ny fifohazana sy fanavaozana farany, satria ny mpaminany rehetra dia miresaka mivantana kokoa momba ny andro farany noho ny andro rehetra teo alohany. Mpanjaka Josia dia tandindon’ny fifohazana sy fanavaozana farany, ary izany fanavaozana izany dia naseho mialoha ao amin’ny Baiboly tamin’ny alalan’ny faminaniana. Ny bokin’i Joela no manondro ny fifohazana sy fanavaozana farany izay mitranga eo amin’ireo izay ho isan’ny iray hetsy sy efatra arivo amby efatra alina. Ny fifohazan’i Josia dia nisy dingana roa: nanomboka izy izany, avy eo dia nisy faminaniana novahana tombo-kase ka nanampy hery nanosika ny asa. Ireo dingana roa ireo dia ny ranonorana aloha sy ny ranonorana aoriana, araka izay aseho ao amin’ny bokin’i Joela, ka tanteraka tao amin’ny bokin’ny Asan’ny Apostoly, ary avy eo dia tanteraka indray tao amin’ny tantaran’ny Millerita.
At the foundational rebellions of Aaron, king Jeroboam and the prophet from Judah to king Josiah, and then on to Josiah Litch, identifies a line of testimony concerning the foundational test. The foundational test is the first test, that is followed by the temple test when the capstone is placed. After that the third test, the litmus test arrives.
Ao amin’ireo fikomiana fototra nataon’i Arona, tamin’i Jeroboama mpanjaka sy ilay mpaminany avy any Joda ka hatramin’i Josia mpanjaka, ary avy eo mandroso hatrany amin’i Josiah Litch, dia mamantatra tsipika iray misy fijoroana ho vavolombelona momba ny fizahan-toetra fototra izy. Ny fizahan-toetra fototra no fizahan-toetra voalohany, izay arahin’ny fizahan-toetra momba ny tempoly rehefa apetraka ny vato fehizoro farany. Rehefa afaka izany, dia tonga ny fizahan-toetra fahatelo, dia ny fizahan-toetra litmôsa.
From the golden calf, unto Jeroboam’s altars at Bethel and Dan, to king Josiah, unto Josiah Litch represents a series of prophetic footsteps that lead to the foundational test of 9/11. When the great buildings of New York came down at 9/11, a prophecy of the third woe identified the test calling for a return to the old foundational paths, for the parallel of August 11, 1840 and 9/11 could be seen by any Laodicean Seventh-day Adventist who chose to see. Al Qaeda’s involvement in 9/11 is often brought into question in these days of conspiracy theories that generally are true, but Al Qaeda means “the foundation,” and they began as an organization one year before the time of the end in 1989, in fact on August 11, 1988.
Hatramin’ny zanak’omby volamena, ka hatramin’ny alitaran’i Jeroboama tao Betela sy Dana, ka hatramin’ny mpanjaka Josia, dia Josiah Litch no maneho andiana dian-tongotra ara-paminaniana izay mitarika ho amin’ny fitsapana fototra napetraky ny 9/11. Rehefa nirodana tamin’ny 9/11 ireo trano lehibe tao New York, dia faminanian’ny loza fahatelo no nanondro ilay fitsapana izay niantso ny hiverenana amin’ireo lalan’ny fanorenana fahiny; satria ny fitoviana misy eo amin’ny 11 Aogositra 1840 sy ny 9/11 dia azon’izay Advantista Mitandrina ny Andro Fahafito Laodiseana rehetra nisafidy ny hahita. Ny fandraisan’i Al Qaeda anjara tamin’ny 9/11 dia matetika ametrahan-panontaniana amin’izao andron’ny teoria momba ny teti-dratsy izao, izay amin’ny ankapobeny dia marina; nefa Al Qaeda dia midika hoe “ny fanorenana”, ary nanomboka ho fikambanana izy ireo herintaona talohan’ny fotoanan’ny farany, dia tamin’ny 1989, ary raha ny marina dia tamin’ny 11 Aogositra 1988.
If these details about the prophetic symbolism of the foundations is not noticed, much is lost. At 9/11 the foundations were laid in the first step. The second step the temple is finished as the capstone is placed. The third step is the closed door of the Sunday law. From 9/11 unto the Sunday law the message is primarily directed to Laodicean Seventh-day Adventists, for judgment begins at the house of God, and it ends for the house of God at the Sunday law. There and then Laodicean Seventh-day Adventism is passed by; as were the Protestants in Millerite history, and the Jews in the history of Christ, and as were those who died over forty years in the history of Moses.
Raha tsy voamarika ireo antsipiriany momba ny tandindona ara-paminaniana mikasika ny fanorenana, dia betsaka no very. Tamin’ny 9/11 dia napetraka tamin’ny dingana voalohany ny fanorenana. Amin’ny dingana faharoa dia vita ny tempoly rehefa apetraka ny vato fehizoro farany. Ny dingana fahatelo dia ny varavarana mihidy amin’ny lalàn’ny Alahady. Hatramin’ny 9/11 ka hatramin’ny lalàn’ny Alahady, ny hafatra dia mitodika indrindra amin’ny Advantista Mitandrina ny Andro Fahafito Laodiseana, fa ny fitsarana dia manomboka amin’ny tranon’Andriamanitra, ary mifarana ho an’ny tranon’Andriamanitra izany amin’ny lalàn’ny Alahady. Eo sy amin’izany fotoana izany dia dinganina i Laodiseana Advantisma Mitandrina ny Andro Fahafito; tahaka ny nandinganina ny Protestanta teo amin’ny tantara Millerita, sy ny Jiosy teo amin’ny tantaran’i Kristy, ary tahaka ireo izay maty tao anatin’ny efa-polo taona mahery teo amin’ny tantaran’i Mosesy.
The third woe of 9/11 was typified by the second woe of August 11, 1840, and at that level both waymarks are represented by the ass, the first symbol of Islam in Bible prophecy. The Sunday law is the mark of the beast, and that beast is often represented as a lion, thus counterfeiting the Lion of the tribe of Judah. The Sunday law is the lion and the disobedient prophet from Judah died between the ass and the lion, and was buried in the same grave as the lying prophet of Bethel. He died in the prophetic period from 9/11 unto the Sunday law, which is the prophetic period from the ass unto the lion. That testing period is the grave of the lying prophet of Bethel, who had the disobedient prophet from Judah buried in his very own grave.
Ny loza fahatelo tamin’ny 9/11 dia naseho mialoha tamin’ny alalan’ny loza faharoa tamin’ny 11 Aogositra 1840, ary amin’izany ambaratonga izany dia samy asehon’ny ampondra ireo mari-dalana roa ireo, dia ny tandindona voalohany an’ny finoana silamo ao amin’ny faminaniana ara-Baiboly. Ny lalàn’ny Alahady no mariky ny bibidia, ary io bibidia io dia matetika aseho ho liona, ka amin’izany dia misandoka ny Liona avy amin’ny firenen’i Joda. Ny lalàn’ny Alahady no liona, ary ilay mpaminany avy any Joda izay tsy nankatò dia maty teo anelanelan’ny ampondra sy ny liona, ary nalevina tao amin’io fasana iray io ihany niaraka tamin’ilay mpaminany mandainga avy any Betela. Maty tao anatin’ny vanim-potoana ara-paminaniana manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady izy, izay ilay vanim-potoana ara-paminaniana manomboka amin’ny ampondra ka hatramin’ny liona. Io vanim-potoam-pitsapana io no fasan’ilay mpaminany mandainga avy any Betela, izay nampandevina an’ilay mpaminany avy any Joda izay tsy nankatò tao amin’ny fasany manokana mihitsy.
Jeroboam’s kingdom, which is represented as a counterfeit of the kingdom of Judah, where Jerusalem and the temple are located, represented the Protestants of Millerite history, that were no longer God’s people. They lost their covenant designation between August 11, 1840 and the closed door of October 22, 1844. That history aligns with 9/11 unto the Sunday law, and for this reason, the disobedient prophet of Judah is buried in the same tomb as were the apostate Protestants, who were represented by the lying prophet of Bethel.
Ny fanjakan’i Jeroboama, izay aseho ho sandoka manahaka ny fanjakan’i Joda, izay itoeran’i Jerosalema sy ny tempoly, dia naneho ny Protestanta teo amin’ny tantaran’ny Millerita, izay tsy vahoakan’Andriamanitra intsony. Very ny fanendrena azy tamin’ny fanekena izy ireo teo anelanelan’ny 11 Aogositra 1840 sy ny varavarana mihidy tamin’ny 22 Oktobra 1844. Mifanaraka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady izany tantara izany, ary noho izany antony izany dia nalevina tao amin’ny fasana iray ihany ny mpaminany tsy nankatò avy any Joda sy ireo Protestanta niodina, izay nasehon’ilay mpaminany mpandainga tao Betela.
Overall king Josiah was a good king, but he did die at Megiddo, an obvious and direct application to Armageddon. He went astray by refusing the warning message of Necho. Necho, the king of Egypt, and therefore the king of the south was on his way to do battle with Babylon, the king of the north. Josiah represents the Judeans that die at Armageddon, because they rejected the warning message of the battle of the king of the south and the king of the north in Daniel 11:40–45. That message became the foundation at 9/11.
Amin’ny ankapobeny, Josia mpanjaka dia mpanjaka tsara, nefa maty tao Megido izy, izay fampiharana miharihary sy mivantana amin’i Armagedona. Nivily lalana izy tamin’ny fandavany ny hafatra fampitandreman’i Neko. Neko, mpanjakan’i Egypta, ary noho izany mpanjakan’ny atsimo, dia teny an-dalana hiady amin’i Babylona, ilay mpanjakan’ny avaratra. Josia dia tandindon’ireo Jodianina izay maty ao Armagedona, satria nolaviny ny hafatra fampitandremana momba ny adin’ny mpanjakan’ny atsimo sy ny mpanjakan’ny avaratra ao amin’ny Daniela 11:40–45. Izany hafatra izany no tonga fototra tamin’ny 9/11.
The first test is the first angel’s call to return to the foundations.
Ny fitsapana voalohany dia ny antson’ilay anjely voalohany hiverina amin’ny fototra.
The second test is the second angel’s call to separate and finish the temple.
Ny fitsapana faharoa dia ny antson’ny anjely faharoa hisaraka sy hamita ny tempoly.
The third test is the third angel’s litmus test of the seal or the mark.
Ny fitsapana fahatelo dia ilay fitsapana famantarana ampiasain’ny anjely fahatelo momba ny tombo-kase na ny marika.
The first test is a test upon the foundations, and in 2024 roughly half of those involved with the Sabbath zoom meetings left over the only doctrinal argument that is represented upon the 1843 chart. That argument was over the symbol that establishes the vision of God’s people in the latter days. The Millerite controversy had the Protestants claiming Antiochus Epiphanes, or Islam was the power who exalts himself, and falls, to establish the vision in verse fourteen of Daniel eleven.
Ny fitsapana voalohany dia fitsapana mikasika ny fanorenana, ary tamin’ny taona 2024 dia tokony ho ny antsasaky ny olona rehetra nandray anjara tamin’ny fivorian’ny Sabata tamin’ny Zoom no niala noho ilay adihevitra ara-pampianarana tokana izay aseho eo amin’ny tabilao 1843. Io adihevitra io dia momba ilay tandindona izay mametraka ny fahitana ny vahoakan’Andriamanitra amin’ny andro farany. Ny adihevitra Millerita dia nahitana ny Protestanta nilaza fa i Antiochus Epiphanes, na ny Silamo, no hery manandra-tena sy lavo, mba hanorenana ny fahitana ao amin’ny andininy faha-efatra ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ary amin’izany andro izany dia hisy maro hitsangana hanohitra ny mpanjakan’ny atsimo; ary ny jiolahin’ny firenenao kosa hanandratra ny tenany hampiorina ny fahitana; nefa ho lavo izy. Daniela 11:14.
Was Islam or Antiochus Epiphanes the robbers of thy people, or was it Rome, as Miller identified. Miller had understood that the desolating powers of paganism and papalism were both the power that exalted themselves, who fell and who were the robbers of God’s people. The argument is represented on the chart that was “directed by the hand of God, and should not be altered,” and is the only representation on either of Habakkuk’s tables which identifies an event that had no direct reference in the prophetic Word. The reference on the chart was to highlight that foundational argument as a symbol of the separating power of God’s prophetic Word.
Moa ve ny finoana silamo na Antiochus Epiphanes no mpandroba ny olonao, sa i Roma, araka ny nanamarihan’i Miller? Takatr’i Miller fa ny herin’ny faharavana, dia ny fanompoan-tsampy sy ny fahefana papaly, samy ilay hery nanandratra ny tenany, izay lavo, ary izay no mpandroba ny olon’Andriamanitra. Io hevitra io dia aseho eo amin’ilay tabilao izay “notarihin’ny tànan’Andriamanitra, ka tsy tokony hovaina,” ary izy no hany fanehoana eo amin’ny iray amin’ny tabilan’i Habakoka izay manondro zava-nitranga iray tsy nanana firesahana mivantana tao amin’ny Tenin’ny faminaniana. Ny fanondroana eo amin’ilay tabilao dia natao hanasongadinana izany hevitra fototra izany ho tandindon’ny hery mampisaraka ananan’ny Tenin’Andriamanitra ara-paminaniana.
In 2024, roughly half of the zoom group left over the false understanding that it is the United States that establishes the vision, and not Rome, as the Millerites so aptly defended.
Tamin’ny taona 2024, tokony ho ny antsasaky ny vondrona Zoom no niala noho ny fahatakarana diso fa i Etazonia no mametraka ny fahitana, fa tsy i Roma, araka ny niarovan’ny Millerites azy tamin’ny fomba tena marim-pototra.
The purging that began in 2023, began when Christ entered the room with His fan, and the fan is His words of truth. When He entered His room, it was empty of people, so He raised up a voice in the wilderness to prepare the way of the Lord. The voice was to prepare the way for the Messenger of the Covenant to suddenly come unto His temple; His temple of the one hundred and forty-four thousand.
Ny fanadiovana izay nanomboka tamin’ny taona 2023 dia nanomboka tamin’ny nidiran’i Kristy tao amin’ny efitranony miaraka amin’ny fikororohany, ary ny fikororoana dia ny teniny marina. Rehefa niditra tao amin’ny efitranony Izy, dia foana tsy nisy olona izany, ka nanangana feo tany an-efitra Izy hanomana ny lalan’ny Tompo. Izany feo izany dia natao hanomana ny lalana ho an’Ilay Iraky ny Fanekena mba ho tonga tampoka ao amin’ny tempoliny; tempoliny, dia an’ny iray hetsy sy efatra arivo amby efatra alina.
Then in 2024, the first test, the test of the foundations, the test of who establishes the vision—that vision that seals the remnant. The internal vision that seals the remnant is the vision of Christ in chapter ten, and the external vision is the vision that is established by the antichrist, and the antichrist is Rome. An internal vision of Christ and an external vision of antichrist. The sealing is a settling into truth, both spiritually and intellectually; and the internal vision of chapter ten is the spiritual, and chapter eleven’s external vision is the intellectual. The understanding and corresponding experience of both visions is the required criteria for anyone who would be sealed, as Daniel represented in the first verse of Daniel chapter ten.
Ary tamin’ny taona 2024 dia tonga ny fitsapana voalohany, dia ny fitsapana ny fanorenana, ny fitsapana ny amin’izay manorina ny fahitana—ilay fahitana izay manisy tombo-kase ny sisa. Ny fahitana anatiny izay manisy tombo-kase ny sisa dia ny fahitan’i Kristy ao amin’ny toko fahafolo, ary ny fahitana ivelany kosa dia ilay fahitana izay ajoron’ny antikristy, ary Roma no antikristy. Fahitana anatiny an’i Kristy sy fahitana ivelany an’ny antikristy. Ny fanisiana tombo-kase dia fiorenana mafy ao amin’ny fahamarinana, na ara-panahy na ara-tsaina; ary ny fahitana anatiny ao amin’ny toko fahafolo dia ny ara-panahy, ary ny fahitana ivelany ao amin’ny toko fahiraika ambin’ny folo dia ny ara-tsaina. Ny fahatakarana sy ny fanandramana mifandraika amin’ireo fahitana roa ireo no fepetra takiana ho an’izay rehetra hotombohina, araka izay nasehon’i Daniela ao amin’ny andininy voalohany amin’ny Daniela toko fahafolo.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Tamin’ny taona fahatelo nanjakan’i Kyrosy, mpanjakan’i Persia, dia nisy zavatra nambara tamin’i Daniela, izay natao hoe Belsazara ny anarany; ary marina izany zavatra izany, nefa lava ny fotoana voatendry; ary fantany izany zavatra izany, sady azony ny fahitana. Daniela 10:1.
The alpha test of the foundations was over verse fourteen of Daniel eleven, and it was a parallel to the same foundational test of the Millerites, and that test was the only controversy from Millerite history that is represented upon the table Habakkuk’s watchman was commanded to write and make plain. The foundational test of 2024, was the first angel’s descent, as represented by August 11, 1840, 1888 and 9/11.
Ny fitsapana alpha momba ny fanorenana dia mikasika ny andininy faha-efatra ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo, ary izany dia nitovy tamin’ilay fitsapana fanorenana mitovy tamin’ny Millerita; ary io fitsapana io no hany adihevitra avy amin’ny tantaran’ny Millerita izay aseho eo amin’ilay tabilao izay nasaina nosoratan’ny mpiambina ao amin’i Habakoka sy natao mazava. Ny fitsapana fanorenana tamin’ny 2024 dia ny fidinan’ny anjely voalohany, araka ny asehon’ny 11 Aogositra 1840, 1888, ary 9/11.
That angel had also descended as Michael, for Michael is the one who resurrected Moses, who with Elijah was resurrected on the last day of 2023. That resurrection is represented by Ezekiel as being accomplished by a prophecy of the four winds, which Sister White calls the angry restrained horse, which is Islam of August 11, 1840 and 9/11. The alpha test was the foundational testing external vision. The omega test would be an internal capstone vision.
Io anjely io koa dia nidina tamin’ny maha-Mikaela azy, fa Mikaela no Ilay nanangana an’i Mosesy tamin’ny maty, izay niaraka tamin’i Elia no natsangana tamin’ny maty tamin’ny andro farany amin’ny taona 2023. Izany fitsanganana amin’ny maty izany dia asehon’i Ezekiela ho tanterahin’ny faminaniana momba ireo rivotra efatra, izay antsoin’i Rahavavy White hoe ilay soavaly tezitra nefa voafehy, dia ny finoana silamo tamin’ny 11 Aogositra 1840 sy 9/11. Ny fizahan-toetra alfa dia ilay fahitana ivelany fototra nanorina. Ny fizahan-toetra omega kosa dia ho fahitana anatiny famaranana tampony.
Why would there be an alpha and omega to be followed by a third test? This is the very issue I am identifying. The alpha external testing vision of 2024, is the first of three tests. That foundational test must be passed to be involved in the capstone omega test. Those two tests are of a different prophetic nature than the third test. The third test is a litmus test which demonstrates if the candidate has truly passed the previous two steps.
Nahoana no hisy alfa sy omega mbola harahin’ny fitsapana fahatelo? Izany indrindra no olana ambarako. Ny fahitana momba ny fitsapana ivelany, dia ny alfa tamin’ny taona 2024, no voalohany amin’ny fitsapana telo. Tsy maintsy lany io fitsapana fototra io vao afaka mandray anjara amin’ilay fitsapana omega, izay vato fehizoro. Samy manana toetra ara-paminaniana hafa noho ny fitsapana fahatelo ireo fitsapana roa ireo. Ny fitsapana fahatelo dia fitsapana litmus izay mampiseho raha tena nandalo marina ireo dingana roa teo aloha ny kandidà.
The first test is the foundation, and the second test is the temple completed. The foundation of the temple was laid during the history of the first decree to come out of Babylon. In the history of the second decree the temple was completed. The third decree was different, for in that decree, Judah’s national sovereignty was restored giving them the authority to prosecute civil and religious crimes. Judgment is restored at the third decree. In 2024, the foundational alpha test separated those in the dirt brush man’s virtually empty room.
Ny fitsapana voalohany no fanorenana, ary ny fitsapana faharoa no tempoly vita. Ny fanorenan’ny tempoly dia napetraka nandritra ny tantaran’ilay didy voalohany hivoahana avy any Babylona. Ao amin’ny tantaran’ilay didy faharoa dia vita ny tempoly. Hafa ny didy fahatelo, satria tamin’izany didy izany dia naverina tamin’ny laoniny ny fiandrianam-pirenena an’i Joda, ka nomena azy ny fahefana hanenjika heloka sivily sy heloka ara-pivavahana. Averina amin’ny laoniny amin’ny didy fahatelo ny fitsarana. Tamin’ny 2024, ny fitsapana alpha fanorenana no nanavaka ireo tao amin’ilay efitra saika foana virtoalin’ilay lehilahy borosy vovoka.
The omega test is where the temple is finished, as represented by the capstone being placed. The completion of the temple is the church triumphant that is established when the tares are removed. The completion of the temple in Miller’s dream was when the jewels were cast back into the larger casket “without any visible pains of the man who cast them in.” After Miller identifies the dirt brush man casting the jewels into the larger casket, he ends his testimony with the words, “I shouted with very joy, and that shout awoke me.”
Ny fitsapana omega no eo amin’izay ahavitan’ny tempoly, araka ny asehon’ny fametrahana ny vato fehizoro ambony. Ny fahavitan’ny tempoly dia ny fiangonana mpandresy izay aorina rehefa esorina ny tsimparifary. Ny fahavitan’ny tempoly tao amin’ny nofin’i Miller dia tamin’ny fotoana nanipazana ireo firavaka hiverina tao anatin’ilay vata lehibe kokoa “tsy nisy fahoriana hita maso akory tamin’ilay lehilahy izay nanipy azy tao.” Rehefa avy namaritra ilay lehilahy mitondra borosy fanesorana vovoka ho ilay manipy ireo firavaka ao anatin’ilay vata lehibe kokoa i Miller, dia nofaranany tamin’ireto teny ireto ny fanambarany: “Niantso mafy noho ny hafaliana indrindra aho, ary izany antso izany no namoha ahy.”
Take note that Miller’s loud cry that awakens, was empowered by “joy.” Joy is the symbol of those in Joel who have the “new wine,” and “shame” is upon those other drinkers of wine who have been cut off from the new wine. The Midnight Cry that awakens Miller, follows after the dirt brush man casts the jewels into the larger casket. The larger casket is full of the jewels that have been separated from the rubbish and cast into the casket, which is both the temple of the one hundred and forty-four thousand, and the message of the Midnight Cry. The temple is finished in the second decree, or the second angel, or the second and omega test. In Miller’s dream, the omega test is represented when the windows of heaven are opened.
Mariho fa ny fitarainan-dehiben’i Miller izay mamoha dia nomen-kery tamin’ny alalan’ny “fifaliana.” Ny fifaliana no tandindon’ireo ao amin’i Joela izay manana ny “divay vaovao,” ary ny “henatra” kosa dia mihatra amin’ireo mpisotro divay hafa izay voakapa tsy hanana anjara amin’ny divay vaovao. Ny Antso amin’ny Mamatonalina izay mamoha an’i Miller dia manaraka aorian’ny fanarian’ilay lehilahy mpanadio vovoka ireo firavaka sarobidy ao anatin’ilay vata lehibe kokoa. Feno ireo firavaka sarobidy izay nosarahina tamin’ny fako ka natsipy tao anatin’ilay vata ilay vata lehibe kokoa, ary io no sady tempolin’ny iray hetsy sy efatra alina sy efatra arivo no hafatry ny Antso amin’ny Mamatonalina. Vita amin’ny didy faharoa, na ny anjely faharoa, na ny fitsapana faharoa sy omega, ny tempoly. Ao amin’ny nofin’i Miller, ny fitsapana omega dia aseho rehefa vohay ny varavarankelin’ny lanitra.
And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:6–9.
Ary reko toy ny feon’ny vahoaka betsaka aho, sy toy ny feon’ny rano be, ary toy ny feon’ny kotroka mahery, nanao hoe: Haleloia; fa manjaka ny Tompo Andriamanitra Tsitoha. Aoka isika hifaly sy hiravoravo, ary hanome voninahitra Azy; fa tonga ny fampakaram-badin’ny Zanak’ondry, ary efa niomana ny vadiny. Ary nomena azy ny hitafy rongony fotsy madinika, madio sady mamirapiratra; fa ny rongony fotsy madinika dia ny fahamarinan’ny olona masina. Ary hoy Izy tamiko: Soraty hoe: Sambatra izay nantsoina ho amin’ny fanasana fampakaram-badin’ny Zanak’ondry. Ary hoy Izy tamiko: Ireo no tenin’Andriamanitra marina. Apokalypsy 19:6–9.
On October 22, 1844, “four comings of Christ” were fulfilled, and each of those four comings are more perfectly fulfilled at the soon-coming Sunday law. He came as the Messenger of the Covenant, in fulfillment of the purging and purification of the Levites in Malachi three. He came to receive a kingdom in fulfillment of Daniel 7:13. He came to cleanse the sanctuary in fulfillment of Daniel 8:14 and He also came to the marriage. The marriage takes place when the bride has made herself ready.
Tamin’ny 22 Oktobra 1844 dia tanteraka ny “fiavian’i Kristy efatra”, ary ireo fiaviana efatra ireo dia tanteraka amin’ny fomba lavorary kokoa amin’ilay lalàna Alahady ho avy tsy ho ela. Tonga Izy amin’ny maha-Iraka ny Fanekena Azy, ho fahatanterahan’ny fanadiovana sy fanamasinana ny Levita ao amin’ny Malakia toko fahatelo. Tonga Izy handray fanjakana ho fahatanterahan’ny Daniela 7:13. Tonga Izy hanadio ny fitoerana masina ho fahatanterahan’ny Daniela 8:14, ary tonga koa Izy ho amin’ny fanambadiana. Ny fanambadiana dia mitranga rehefa ny ampakarina efa niomana ny tenany.
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons, 69.
“‘Rehefa mamoa ny vokatra, dia alefany miaraka amin’izay ny fijinjana, satria tonga ny fotoam-pijinjana.’ Miandry amim-paniriana lalina i Kristy ny hisehoany ao amin’ny fiangonany. Rehefa ho voaseho tanteraka ao amin’ny vahoakany ny toetran’i Kristy, dia ho avy Izy haka azy ireo ho Azy.” Christ’s Object Lessons, 69.
The “world can only be warned,” according to inspiration, by “seeing men and women” with the seal of God during the Sunday law crisis.
Araka ny tsindrimandry, ny “izao tontolo izao dia tsy maintsy hampitandremana ihany” amin’ny “fahitana lehilahy sy vehivavy” mitondra ny tombo-kasen’Andriamanitra mandritra ny fotoan-tsarotra ateraky ny lalàn’ny Alahady.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Ny asan’ny Fanahy Masina dia ny handresy lahatra izao tontolo izao ny amin’ny ota, sy ny amin’ny fahamarinana ary ny amin’ny fitsarana. Tsy misy fomba hafa ahafahana mampitandrina izao tontolo izao afa-tsy amin’ny fahitana ireo izay mino ny fahamarinana hohamasinina amin’ny alalan’ny fahamarinana, ka miaina araka ireo foto-kevitra ambony sy masina, sady mampiseho amin’ny heviny ambony sy misandratra ny tsipika mampisaraka ireo izay mitandrina ny didin’Andriamanitra sy ireo izay manitsakitsaka izany eo ambanin’ny tongony. Ny fanamasinan’ny Fanahy no manamarika ny fahasamihafana misy eo amin’ireo izay manana ny tombo-kasen’Andriamanitra sy ireo izay mitandrina andro fitsaharana sandoka. Rehefa tonga ny fitsapana, dia haseho mazava izay atao hoe mariky ny bibidia. Izany dia ny fitandremana ny Alahady. Ireo izay, rehefa avy nandre ny fahamarinana, mbola manohy mihevitra io andro io ho masina, dia mitondra ny sonian’ilay lehilahin’ny ota, izay nihevitra ny hanova fotoana sy lalàna.” Bible Training School, 1 Desambra 1903.
When the bride makes herself ready the harvest is come. The harvest begins with the gathering together of the first fruit wheat offering that is lifted up as a wave offering ensign. First the first fruits, which are the one hundred and forty-four thousand in the book of Revelation, are gathered, and then the other flock, who are the great multitude. The ensign is his mighty army, and his mighty army is arrayed in fine white linen. At the marriage, the temple of the one hundred and forty-four is finished in advance of the judgment of the Sunday law, and that temple is not only Miller’s larger casket, but it is the church triumphant that possesses all the gifts, including the spirit of prophecy.
Rehefa miomana ny ampakarina dia tonga ny fijinjana. Ny fijinjana dia manomboka amin’ny fanangonana ny fanatitra varimbazaha santatra, izay asandratra ho fanatitra ahofahofa sady famantarana. Voalohany aloha dia angonina ny santatra, izay ilay efatra arivo amby efapolo sy iray hetsy ao amin’ny bokin’ny Apokalypsy, ary avy eo ny andiany hafa, izay ilay vahoaka betsaka tsy tambo isaina. Ny famantarana dia ny tafiny mahery, ary ny tafiny mahery dia mitafy rongony fotsy madinika. Amin’ny fanambadiana, ny tempolin’ilay efatra arivo amby efapolo sy iray hetsy dia vita mialoha ny fitsarana momba ny lalàn’ny Alahady, ary izany tempoly izany dia tsy vitan’ny hoe ilay vata lehibe kokoa an’i Miller ihany, fa izy koa no fiangonana mandresy izay manana ny fanomezam-pahasoavana rehetra, anisan’izany ny fanahin’ny faminaniana.
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Ary niankohoka teo an-tongony aho mba hiankohofako aminy. Fa hoy izy tamiko: Tandremo, aza manao izany; fa mpanompo tahaka anao ihany aho sy ireo rahalahinao izay mitana ny filazana an’i Jesosy; Andriamanitra no ivavaho; fa ny filazana an’i Jesosy no fanahin’ny faminaniana. Apokalypsy 19:10.
The one hundred and forty-four thousand are those who have the testimony of Jesus, and the testimony of Jesus is set forth “line upon line” in both the Bible and Spirit of Prophecy. When the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand, they will all employ the line upon line methodology to present their testimony. That testimony is a combination of the Divine blood and the human witness.
Ny iray hetsy sy efatra arivo amby efatra alina dia ireo izay manana ny fanambaran’i Jesosy, ary ny fanambaran’i Jesosy dia aseho “tsipika manampy tsipika” ao amin’ny Baiboly sy ao amin’ny Spirit of Prophecy. Rehefa miova ho ny hetsika Filadelfiana an’ilay iray hetsy sy efatra arivo amby efatra alina ny hetsika Laodiseana an’ilay iray hetsy sy efatra arivo amby efatra alina, dia samy hampiasa ny fomba “tsipika manampy tsipika” izy rehetra mba hanehoany ny fanambarany. Izany fanambarana izany dia fitambaran’ny rà avy amin’Andriamanitra sy ny vavolombelona avy amin’ny olombelona.
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.
Ary resin’izy ireo izy tamin’ny ran’ny Zanak’ondry sy tamin’ny tenin’ny fanambaràny; ary tsy tia ny ainy izy ireo, na dia hatramin’ny fahafatesana aza. Apokalypsy 12:11.
The testimony of humanity combined with the blood of Divinity is the testimony of Moses and the Lamb. Moses was humanity, the alpha to the blood of the omega Lamb’s divinity. All the gifts are restored as soon as the bride makes herself ready, and as a mighty army clothed in white linen, she takes her position as the ensign of the Lord’s advancing army. That battle march begins when the bride is made ready and clothed in white, which is when the windows of heaven are opened, as they were in Miller’s dream.
Ny fijoroana vavolombelon’ny maha-olombelona, rehefa atambatra amin’ny ran’ny maha-Andriamanitra, dia ny fijoroana vavolombelon’i Mosesy sy ny Zanak’ondry. Mosesy no maha-olombelona, dia ny alfa eo anoloan’ny ran’ny maha-Andriamanitra an’ilay Zanak’ondry omega. Ny fanomezam-pahasoavana rehetra dia averina amin’ny laoniny raha vao manomana ny tenany ny ampakarina, ary tahaka ny tafika mahery mitafy rongony fotsy madinika no ijoroany eo amin’ny toerany ho fanevan’ny tafik’i Jehovah miroso. Izany diabe ara-tafika izany dia manomboka rehefa voaomana ny ampakarina sy ampitafiana fotsy, izay amin’izany no hisokafan’ny varavarankelin’ny lanitra, tahaka izay nitranga tao amin’ny nofin’i Miller.
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Revelation 19:11–16.
Ary hitako ny lanitra nisokatra, ary indro, nisy soavaly fotsy; ary Ilay nitaingina azy dia nantsoina hoe Mahatoky sy Marina, ary amin’ny fahamarinana no itsarany sy iadiany. Ary ny masony dia tahaka ny lelafo mirehitra; ary teo an-dohany nisy satroboninahitra maro; ary nanana anarana voasoratra Izy, izay tsy nisy olona nahalala, afa-tsy ny tenany ihany. Ary nitafy fitafiana nolentika tamin’ny ra Izy; ary ny anarany dia atao hoe Ny Tenin’Andriamanitra. Ary ny tafiky ny lanitra izay tany an-danitra dia nanaraka Azy teo ambonin’ny soavaly fotsy, nitafy rongony fotsy madinika, fotsy sady madio. Ary avy amin’ny vavany no ivoahan’ny sabatra maranitra, mba hamely ny firenena amin’izany Izy; ary hanapaka azy amin’ny tsorakazo vy Izy; ary Izy no manitsaka ny famiazam-boaloboky ny firehetan’ny fahatezeran’Andriamanitra Tsitoha. Ary manana anarana voasoratra eo amin’ny fitafiany sy eo amin’ny feny Izy hoe, MPANJAKAN’NY MPANJAKA, SY TOMPO’NY TOMPO. Apokalypsy 19:11–16.
When the dirt brush man enters the empty room and opens the windows He gathers up the jewels and cast them into the larger omega casket. James White would identify those jewels as God’s people, but William Miller would tell you symbols have more than one meaning, and the jewels represent not only the scattered foundational truths, but also the scattered jewels that are on the crown that is lifted up representing Christ’s kingdom of glory.
Rehefa miditra ao amin’ilay efitra foana ilay lehilahy mitondra borosy fanadiovana vovoka ka manokatra ny varavarankely izy, dia angoniny ireo firavaka sarobidy ka atsipiny ao anatin’ilay vata omega lehibe kokoa. James White dia hamantarana ireo firavaka ireo ho vahoakan’Andriamanitra, nefa William Miller kosa dia hilaza aminao fa manana heviny mihoatra ny iray ny tandindona, ary ireo firavaka sarobidy dia tsy ireo fahamarinana fototra niparitaka ihany no asehony, fa ireo firavaka niparitaka izay eo amin’ilay satro-boninahitra atsangana koa, izay maneho ny fanjakan’i Kristy amin’ny voninahitra.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.
Ary hovonjeny amin’izany andro izany Jehovah Andriamaniny izy tahaka ny andian’ondrin’ny olony; fa ho tahaka ny vato amin’ny satroboninahitra izy, asandratra ho toy ny faneva eo amin’ny taniny. Zakaria 9:16.
The omega and second test after the foundational alpha test of Rome establishing the vision, is the capstone omega test. It is the finishing of the temple test, that precedes the third litmus test of judgment. The test purges the two classes of worshippers from each other, separating the wise and foolish based upon the oil, which is the message, or as Sister White identified in her commentary of the synagogue at Capernaum—the “words of truth.”
Ny omega sy fitsapana faharoa aorian’ilay fitsapana fototra alpha an’i Roma, izay nametraka ny fahitana, dia ilay fitsapana omega, vato fehizoro. Izy no famaranana ny fitsapana momba ny tempoly, izay mialoha ilay fitsapana fanavahana fahatelo momba ny fitsarana. Io fitsapana io no manadio sy manavaka ny kilasy roa amin’ny mpivavaka hiala samy hafa, ka mampisaraka ny hendry sy ny adala araka ny menaka, izay ny hafatra, na araka ny namaritan-dRahavavy White azy tao amin’ny fanazavany momba ny synagoga tao Kapernaomy—ireo “tenin’ny fahamarinana.”
Capernaum is where in John 6:66, Jesus lost the greatest number of disciples at one time, and those disciples never returned. As the largest test of discipleship in the time of Christ, Capernaum is a symbol of the omega test of discipleship in the time of Christ, which in turn would typify the omega test of discipleship in the three-step testing process that began in 2023. In Capernaum, the test was represented by the Bread of Heaven, and it identified the failure of the Jews in the context of their inability to understand prophecy, due to their unwillingness to accept that when Jesus’ spoke of natural things, it was to be understood in a spiritual application.
Kapernaomy no toerana izay, ao amin’ny Jaona 6:66, nahavery an’i Jesosy ny isan’ny mpianatra be indrindra indray mandeha, ary tsy niverina intsony ireo mpianatra ireo. Amin’ny maha-fitsapana lehibe indrindra ny maha-mpianatra tamin’ny andron’i Kristy azy, Kapernaomy dia tandindon’ny fitsapana omega ny maha-mpianatra amin’ny andron’i Kristy, izay kosa maneho mialoha ny fitsapana omega ny maha-mpianatra ao anatin’ilay fizotry ny fitsapana dingana telo izay nanomboka tamin’ny 2023. Tao Kapernaomy, ny Mofo avy any An-danitra no nanehoana ilay fitsapana, ary izany no nanamarika ny tsy fahombiazan’ny Jiosy teo amin’ny lafiny tsy fahafahany mahatakatra ny faminaniana, noho ny tsy fahavononany hanaiky fa rehefa niresaka zava-boajanahary Jesosy, dia tokony ho takarina amin’ny fampiharana ara-panahy izany.
We will continue these things in the next article.
Hanohy ireo zavatra ireo isika ao amin’ny lahatsoratra manaraka.
“Christ’s discourse in the synagogue concerning the bread of life was the turning point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.’ John 6:53. He saw that Christ was offering spiritual rather than worldly good. He regarded himself as farsighted, and thought he could see that Jesus would have no honor, and that He could bestow no high position upon His followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.
“Ny lahatenin’i Kristy tao amin’ny synagoga momba ny mofon’aina no teboka nampivadika teo amin’ny tantaran’i Jodasy. Reny ny teny hoe: ‘Raha tsy mihinana ny nofon’ny Zanak’olona hianareo, ka tsy misotro ny rany, dia tsy manana fiainana ao aminareo hianareo.’ Jaona 6:53. Hitany fa soa ara-panahy no natolotr’i Kristy fa tsy soa araka izao tontolo izao. Nihevitra ny tenany ho mahita lavitra izy, ary nataony fa hitany fa tsy hahazo voninahitra Jesosy, ary tsy hahavita hanome toerana ambony ho an’ny mpanaraka Azy Izy. Nanapa-kevitra izy fa tsy hampiray ny tenany amin’i Kristy akaiky loatra, mba hahafahany misintaka. Hijery izy. Ary nijery tokoa izy.”
“From that time he expressed doubts that confused the disciples. …” The Desire of Ages, 719.
“Hatramin’izay fotoana izay dia naneho fisalasalana izy izay nampikorontana ny mpianatra. …” The Desire of Ages, 719.
First Test
Fitsapana Voalohany
“The look that Jesus cast upon the selfish Judas convinced him that the Master had penetrated his hypocrisy, and read his base, contemptible character. This was a more direct reproof than Judas had before received. He was provoked by it, and thus a door was opened through which Satan entered to control his thoughts. Instead of repenting, he planned revenge. Stung by the knowledge of his sin, and provoked to madness because his guilt was known, he rose from the table, and went to the palace of the high priest, where he found the council assembled. He was imbued with the spirit of Satan, and acted like one bereft of reason. The reward promised for the betrayal of his Master was thirty pieces of silver; and for a far less sum than the box of ointment cost he sold the Savior.
“Ny fijery nataon’i Jesosy tamin’ilay Jodasy tia tena dia naharesy lahatra azy fa ny Tompo dia nandiniky ny fihatsarambelatsihiny, ary namaky ny toetrany ambany sy tsinontsinona. Izany dia fananarana mivantana kokoa noho izay efa noraisin’i Jodasy teo aloha. Tezitra izy noho izany, ka dia nisy varavarana nivoha izay nidiran’i Satana hifehy ny fisainany. Raha tokony hibebaka izy, dia nikasa hamaly faty. Voatrotraky ny fahalalana ny fahotany, ary voatosika ho amin’ny hadalana satria efa fantatra ny helony, dia nitsangana niala teo ambony latabatra izy ka nankany amin’ny lapan’ny mpisoronabe, izay nahitany ny filankevitra efa tafavory. Feno ny fanahin’i Satana izy, ary nanao tahaka ny olona very saina. Ny valisoa nampanantenaina noho ny famadihana ny Tompony dia sekely volafotsy telo-polo; ary noho ny vola latsaka lavitra noho ny vidin’ilay vata misy menaka manitra no nivarotany ny Mpamonjy.”
“In spirit and practice many resemble Judas. As long as there is silence in regard to the plague-spot in their character, no open enmity is seen; but when they are reproved, bitterness fills their hearts.” Youth Instructor, July 12, 1900.
“Amin’ny fanahy sy amin’ny fanaony dia maro no mitovy amin’i Jodasy. Raha mbola mangina ny amin’ilay penti-mandoza eo amin’ny toetrany, dia tsy hita ny fifandrafiana mibaribary; fa rehefa anarina izy, dia mameno ny fony ny faharatsiam-panahy.” Youth Instructor, July 12, 1900.
The Second Test
Ny Fitsapana Faharoa
“Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. . . . Judas was now offended at Christ’s act in washing the feet of His disciples. If Jesus could so humble Himself, he thought, He could not be Israel’s king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing Him degrade Himself, as he thought, he was confirmed in his purpose to disown Him, and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord.” The Desire of Ages, 645.
“Talohan’ny Paska dia efa nihaona fanindroany tamin’ny mpisoronabe sy ny mpanora-dalàna i Jodasy, ka efa namarana ny fifanarahana hanolotra an’i Jesosy eo an-tanany.... Koa tamin’izany dia tafintohina i Jodasy noho ny nataon’i Kristy tamin’ny nanasany ny tongotry ny mpianany. Raha mety manetry tena tahaka izany Jesosy, hoy izy anakampo, dia tsy ho Mpanjakan’ny Isiraely Izy. Rava avokoa ny fanantenana rehetra hahazo voninahitra araka izao tontolo izao ao amin’ny fanjakana ara-nofo. Resy lahatra i Jodasy fa tsy hisy tombony azo amin’ny fanarahana an’i Kristy. Rehefa hitany Izy nampietry ny Tenany, araka ny fiheverany, dia vao mainka nohamafisina tamin’ny fikasany handà Azy sy hiaiky fa voafitaka ny tenany. Nohazonin’ny demonia izy, ka tapa-kevitra ny hamita ilay asa izay efa nekeny hatao tamin’ny famadihana ny Tompony.” Ilay Fitiavana Mandrakizay, 645.
The Final Decision
Ny Fanapahan-kevitra Farany
“In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room. ‘Then said Jesus unto him, That thou doest, do quickly. . . . He then having received the sop went immediately out: and it was night.’ Night it was to the traitor as he turned away from Christ into the outer darkness.
Tamin’ny fahatairana sy fisafotofotoana noho ny naharihariana ny fikasany, dia nitsangana faingana i Jodasy hiala tao an-trano. “Ary hoy Jesosy taminy: Izay ataonao dia ataovy faingana.... Ary rehefa nandray ny sombi-mofo izy, dia nivoaka niaraka tamin’izay; ary alina ny andro.” Alina izany ho an’ilay mpamadika, raha nitodika niala tamin’i Kristy ho any amin’ny haizina any ivelany izy.
“Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line.
“Hatramin’ny nanatanterahana io dingana io, dia mbola tsy nihoatra ny fahafahan’ny fibebahana i Jodasy. Fa rehefa nandao ny fanatrehan’ny Tompony sy ny mpianatra namany izy, dia efa voapetraka ny fanapahan-kevitra farany. Efa niampita ny tsipika farany izy.”
“Wonderful had been the long-suffering of Jesus in His dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor’s heart, Christ gave to Judas the final, convincing evidence of His divinity. This was to the false disciple the last call to repentance. No appeal that the divine-human heart of Christ could make had been spared. The waves of mercy, beaten back by stubborn pride, returned in a stronger tide of subduing love. But although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal.
Mahagaga ang pagtitiis ni Jesus sa Kaniyang pakikitungo sa kaluluwang ito na tinutukso. Wala Siyang iniwang hindi nagawa upang iligtas si Judas. Pagkatapos niyang makipagtipan nang makalawa na ipagkanulo ang kaniyang Panginoon, binigyan pa rin siya ni Jesus ng pagkakataong magsisi. Sa pamamagitan ng pagbasa sa lihim na layunin ng puso ng taksil, ibinigay ni Cristo kay Judas ang pangwakas at kapani-paniwalang katibayan ng Kaniyang pagka-Diyos. Ito na ang huling panawagan sa pagsisisi para sa bulaang alagad. Walang pakiusap na maaaring gawin ng maka-Diyos-taong puso ni Cristo ang ipinagkait. Ang mga alon ng awa, na naitaboy ng matigas na kapalaluan, ay nagbalik sa isang higit na malakas na agos ng mapagpasakop na pag-ibig. Ngunit bagaman nagulat at nasindak sa pagkakatuklas ng kaniyang pagkakasala, lalo lamang naging matibay ang pasiya ni Judas. Mula sa hapunang sakramento ay lumabas siya upang ganapin ang gawain ng pagkakanulo.
“In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 653–655.
“Teo am-panambaràna ny loza hanjo an’i Jodasy, dia nanana tanjona feno famindram-po ho an’ny mpianany koa i Kristy. Toy izany no nanomezany azy ireo ny porofo faratampony momba ny maha-Mesia Azy. ‘Lazaiko aminareo dieny tsy mbola tonga izany,’ hoy Izy, ‘mba hinoanareo, raha tanteraka izany, fa IZAHO NO IZY.’ Raha nangina Jesosy, ka toa tsy nahalala izay hanjo Azy, dia mety ho nihevitra ny mpianatra fa ny Tompony tsy nanana fahalalana mialoha avy amin’Andriamanitra, ary voasambotra tampoka sady natolotra ho eo an-tanan’ny vahoaka mpamono olona. Herintaona talohan’izany dia efa nilaza tamin’ny mpianatra Jesosy fa efa nifidy roa ambin’ny folo Izy, nefa ny iray dia devoly. Ankehitriny, ny teniny tamin’i Jodasy, izay nampiseho fa fantatry ny Tompony tsara ny famadihany, dia hanamafy ny finoan’ireo tena mpanaraka an’i Kristy mandritra ny fanetren-tena niaretany. Ary rehefa ho tonga amin’ilay fiafarana mahatsiravina i Jodasy, dia hotsaroan’izy ireo ny loza izay nambaran’i Jesosy hihatra amin’ilay mpamadika.” Ilay Fitiavana Mandresy, 653–655.