The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.
Ny fizahan-toetra anatiny amin’ny vato fehizoro omega, izay manaraka ny fizahan-toetra ivelany amin’ny fototra alpha tamin’ny 2024, dia mitaky famaritana ny “trano firaketana” sy ny “hanina” izay tehirizina ao amin’ny trano firaketana. Ara-paminaniana io fizahan-toetra io, ary manana tsipika anatiny sy ivelany amin’ny fahamarinana. Moa va ny firavaka no sisa tavela araka an’i James White, sa ny fahamarinan’ny Tenin’Andriamanitra? Samy izy roa ireo.
At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.
Tamin’ny 9/11, ny olon’Andriamanitra dia nantsoina hihinana ilay boky kely sy hiverina amin’ireo làlana tranainin’i Jeremia, izay nametrahana ny fanorenana tamin’izany. Tamin’ny 9/11, dia hita fa rehefa nasaina nandrefy i Jaona, ao amin’ny Apokalypsy toko faha‑11, dia zavatra roa no nasaina horefesiny. Nomena baiko izy handrefy ny tempoly sy ireo mpivavaka ao anatiny. Nomena baiko izy hanilika ny kianja ivelany tamin’ireo 1,260 taona izay nanitsakitsahan’ny jentilisa ny fitoerana masina sy ny tafika. Ny fitoerana masina sy ny tafika dia ny tempoly sy ireo mpivavaka ao anatiny.
In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.
Tamin’ny 2023, ilay anjely iray ihany izay nidina tamin’ny 9/11 dia nidina indray, ka nanokatra ny hafatry ny Antso amin’ny Mamatonalina, ary avy eo tamin’ny 2024 dia nisy ny fitsapana ivelany fototra mikasika ny hoe mbola mametraka ny fahitana ihany ve ny tandindon’i Roma, tahaka ny nataony ho an’ny Millerites.
The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”
Ny “varavarankely misokatra” any an-danitra dia manondro ny fahatongavan’ny fitsapana omega anatiny ho an’ny tempoly sy ny fiantsoana hoe “miverena.” Mitaky famantarana tandindona roa io fitsapana io. Rehefa tonga ny anjely fahatelo tamin’ny 1844, ary avy eo indray tamin’ny 9/11, dia nolazaina tamin’i Jaona mba handrefy ny tempoly sy ireo mpivavaka ao anatiny, ka izany no mamantatra asa ara-paminaniana momba ny fandrefesana ny tempoly sy ny mpivavaka amin’ny 2023. Mametraka ny fanontaniana i Malakia hoe inona ny “trano fitahirizana,” ary inona ny “hanina?” Ireo fanontaniana ireo ihany koa, ao amin’ny nofin’i Miller, dia hoe inona ny “vata,” ary inona ny “firavaka.”
Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.
Ny nofin’i Miller dia manondro ny varavarankely misokatra any an-danitra ho ilay toerana ananganana ny fiangonana mpandresy ao amin’ny Apokalypsy toko fahasivy ambin’ny folo, mitafy rongony fotsy madinika, mba hitaingina ny soavaly fotsin’ny tafiky Jehovah Tompon’ny maro. Ny varavarankely misokatra no toerana androtsahana ny fitahiana na ny ozon’i Malakia. Ny varavarankely misokatr’i Miller no toerana anesorana ny fako sy anangonana ny firavaka sarobidy ao anatin’ny fitoerany.
The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.
Ny firesahana voalohany momba ny varavarankelin’ny lanitra dia hita ao amin’ny tantaran’i Noa, ary rehefa nosokafana ireo varavarankely ireo dia nisy orana efapolo andro sy efapolo alina. Rehefa misokatra ny varavarankely dia olona valo no ao anatin’ny sambo-fiara. Ny batisa tao amin’ny Ranomasina Mena dia nampiditra fivahinianana efapolo taona mandra-piampitana ny Jordana. Rehefa natao batisa tatỳ aoriana teo amin’io toerana io indrindra Kristy, dia nentin’ny Fanahy ho any an-efitra Izy efapolo andro. Rehefa natsangana tamin’ny maty Izy, araka ny asehon’ny batisa nataony ho tandindona, dia nampianatra ny mpianatra efapolo andro talohan’ny niakarany ho any an-danitra.
When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.
Rehefa miova avy amin’ny fiangonana mpiady ho amin’ny fiangonana mandresy ny fiangonana, dia hanjaka mandritra ny efa-polo taona i Davida mpanjaka, izay telopolo taona. Ny fiangonana mandresy dia aseho amin’ny alalan’ny mpaminany, ny mpisorona ary ny mpanjaka. Ny mpaminany izay telopolo taona tamin’izy nanomboka ny fanompoany naharitra roa amby roapolo taona dia i Ezekiela, ary nanomboka izany fanompoana izany izy, rehefa nisokatra ny lanitra.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Ary izao no niseho tamin’ny taona fahatelopolo, tamin’ny volana fahefatra, tamin’ny andro fahadimin’ny volana, raha tany amin’ny babo teo amoron’ny ony Kebara aho, dia nisokatra ny lanitra, ary nahita fahitan’Andriamanitra aho. Ezekiela 1:1.
At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.
Tamin’ny faha-telopolo taonany i Josefa dia nanomboka nanjaka tamin’ny maha-mpisorona azy, ary niatrika ny rivotra avy any atsinanana, dia ny finoana silamo, izay nitondra krizy nihamafy ka nahafahan’i Egypta, ilay dragona izay miampatra ao anatin’ny ranomasina, nampihatra fitondrana iray maneran-tany. Tao anatin’izany krizy izany dia nanangona ny hanina ho ao amin’ny trano fitahirizana i Josefa.
In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.
Tamin’ny volana Jolay 2023, dia nisy feo re tany an-efitra, ary avy eo ny Liona avy amin’ny firenen’i Joda dia nanomboka nanokatra ny tombo-kasen’ny hafatry ny Fitarainan’ny Mamatonalina. Tamin’ny 2024, ny fizahan-toetra ivelany alfa fototra dia nanavaka sokajy roa, ary nitohy ny fizotry ny fanokafana ny tombo-kase. Ankehitriny amin’ny 2026, dia tonga ny fizahan-toetra anatiny omega ao amin’ny tempoly izay mbola hanavaka indray sokajy roa.
The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.
Herinandro masina izay nanamafisan’i Kristy, amin’ny maha-Iraky ny Fanekena Azy, ny fanekena tamin’ny maro dia ny kianja ivelany sy ny fitoerana masina. Ny 22 Oktobra 1844 mandra-pitsanganan’i Mikaela (tahaka ny nataony tamin’ny faran’izany herinandro masina izany, raha notoraham-bato Stefana) no ny fitoerana masina indrindra. Ny andro firavoravoana amin’ny lohataona dia tanteraka tao anatin’ilay herinandro masina, ka izy ireo no alfa-n’ny andro firavoravoana; ary ny andro firavoravoana amin’ny fararano, dia ny trompetra amin’ny andro voalohany, ny Andro Fanavotana amin’ny andro fahafolo, ary avy eo ny fetin’ny tabernakely hatramin’ny andro fahadimy ambin’ny folo ka hatramin’ny andro faharoa amby roapolo, no omega-n’ny andro firavoravoana.
“In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.
Tahaka izany koa, ireo tandindona izay mifandray amin’ny fiavian’i Kristy fanindroany dia tsy maintsy ho tanteraka amin’ny fotoana voatondro ao amin’ny fanompoam-pivavahana ara-tandindona. Teo ambanin’ny rafitra natsangan’i Mosesy, ny fanadiovana ny fitoerana masina, na ny Andro Lehiben’ny Fanavotana, dia natao tamin’ny andro fahafolon’ny volana jiosy fahafito (Levitikosy 16:29–34), raha ny mpisoronabe, rehefa avy nanao fanavotana ho an’ny Isiraely rehetra, ka tamin’izany no nanesorany ny fahotany hiala tao amin’ny fitoerana masina, dia nivoaka ka nitso-drano ny vahoaka. Toy izany no ninoana fa Kristy, Mpisoronabentsika Lehibe, dia hiseho hanadio ny tany amin’ny fandringanana ny ota sy ny mpanota, ary hitso-drano ny olony miandry Azy amin’ny tsy fahafatesana. Ny andro fahafolon’ny volana fahafito, dia ilay Andro Lehiben’ny Fanavotana, fotoana fanadiovana ny fitoerana masina, izay tamin’ny taona 1844 dia nifanandrify tamin’ny faha-roapolo amby roa amin’ny Oktobra, no noheverina ho fotoana hahatongavan’ny Tompo. Izany dia nifanaraka tamin’ireo porofo efa naseho rahateo, fa ny 2300 andro dia hifarana amin’ny fararano, ary toa tsy azo notoherina izany fehin-kevitra izany.
“In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.
“Ao amin’ny fanoharana ao amin’ny Matio 25, ny fotoana fiandrasana sy torimaso dia arahin’ny fihavian’ny mpampakatra. Izany dia nifanaraka tamin’ireo fanaporofoana vao naseho teo, na avy amin’ny faminaniana izany na avy amin’ireo tandindona. Niteraka faharesen-dahatra lalina momba ny fahamarinan’izany ireo; ary ny ‘antso amin’ny misasakalina’ dia nambaran’ny mpino an’arivony.”
“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.
“Toy ny onjan-dranomasina goavana no nanafotra ny tany izany hetsika izany. Niala avy tao an-tanàna ho any an-tanàna, avy tao an-tanàna kely ho any an-tanàna kely, ary hatrany amin’ireo faritra ambanivohitra lavitra indrindra no nielezany, mandra-pifoha tanteraka ny vahoakan’Andriamanitra izay niandry. Nanjavona teo anoloan’izao fanambarana izao ny firehan-kevitra tafahoatra, tahaka ny fanala maraina levon’ny masoandro miposaka. Hitan’ny mpino fa nesorina ny fisalasalany sy ny fisavorovoroany, ary ny fanantenana sy ny fahasahiana no namelombelona ny fony. Afaka tamin’ireny fihoaram-pefy ireny ny asa, dia ireo izay miseho mandrakariva raha misy fientanentanan’olombelona nefa tsy eo ny herin’ny Tenin’Andriamanitra sy ny Fanahiny mifehy. Nitovy toetra tamin’ireny vanim-potoanan’ny fietrena sy ny fiverenana amin’i Jehovah ireny izany, izay tao amin’ny Isiraely fahiny no nanaraka ny hafatry ny fananarana avy tamin’ny mpanompony. Nitondra ireo toetra mampiavaka ny asan’Andriamanitra amin’ny andro rehetra izany. Tsy hafaliana feno fihetseham-po tafahoatra no nisy, fa kosa fandinihana lalina ny fo, fiaiken-keloka noho ny ota, ary fialana amin’izao tontolo izao. Ny fiomanana hihaona amin’ny Tompo no vesatry ny fanahy nijaly mafy. Nisy vavaka naharitra sy fanokanana tsy nisy fepetra ho an’Andriamanitra.” The Great Controversy, 400.
The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.
Ny fety amin’ny lohataona dia tanteraka tamin’ny herinandro masina, ary ny ranonorana voalohany na alfa dia nararaka tamin’izay tamin’ny Pentekosta, ka izany no naneho mialoha ny firotsahan’ny ranonorana farany amin’ny fety amin’ny fararano. Ireo fety amin’ny lohataona ireo dia aseho ao amin’ny Levitikosy 23, andininy iray ka hatramin’ny roa amby roapolo. Ny fety amin’ny fararano kosa dia ao amin’ny andininy 23 ka hatramin’ny 44. Ny 2300 taona dia mitondra anao ho amin’ny 1844. Andininy roa amby roapolo ho an’ny fety amin’ny lohataona ary andininy roa amby roapolo ho an’ny fety amin’ny fararano. Vondrona roa misy roa amby roapolo ao amin’ny toko faha-roa amby roapolo.
The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.
Ny Fetin’ny Trompetra dia fampitandremana fa hisy fitsarana ao anatin’ny folo andro, ary ny Fetin’ny Tabernakely dia fankalazana amim-pifaliana noho ny fahotana izay voavela tamin’ny Andro Fanavotana. Ny Sabata sy ny andro fahavalo aorian’ny fety dia maneho ny fitsaharana sabata mandritra ny arivo taona ho an’ny tany.
But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.
Fa, ry malala, aza odian-tsy hita izao zavatra iray izao: fa ny indray andro amin’ny Tompo dia tahaka ny arivo taona, ary ny arivo taona dia tahaka ny indray andro. 2 Petera 3:8.
The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.
Ny anjely voalohany dia nanambara ny fisokafan’ny fitsarana, ary eo amin’izany ambaratonga ara-paminaniana izany, ny taona 1798, izay “fotoan’ny farany” araka an’i Daniela, no fahatanterahan’ny fetin’ny trompetra; kanefa tamin’ny 11 Aogositra 1840, ny hafatra tsy voaisy tombo-kase nentin’ilay anjely voalohany tamin’ny 1798 dia nomen-kery tamin’ny fahatanterahan’ny faminanian’ny loza faharoa. Ny finoana silamo dia anisan’ny fampitandremana amin’ny fetin’ny trompetra, izay manambara ny andro fitsarana manatona.
For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.
Ho an’ireo izay vonona hahita, ny fety amin’ny fararano, dia ny Trompetra sy ny Tabernakely, dia maneho fety Alfa sy Omega, ary ny fitsarana no eo afovoany. Tsy kisendrasendra akory ny nanondroana ireo fety ireo ao amin’ny Levitikosy faha-telo amby roa-polo. Ny isa telo amby roa-polo dia tandindon’ny fanavotana amin’ny rà. Tsy kisendrasendra akory koa fa amin’ny andro voalohan’ny volana fahafito no ankalazana ny fety voalohany, ary amin’ny andro faharoa amby roa-polo no ifaranan’ny fety farany. Ny fetin’ny Trompetra no litera voalohany amin’ny abidia hebreo, ny Andron’ny Fanavotana no litera afovoany, ary ny fetin’ny Tabernakely no litera faharoa amby roa-polo amin’ny abidia hebreo.
Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.
Ny toko fahatelo amby roapolo, andininy faha-23 ka hatramin’ny faha-44 ao amin’ny Levitikosy, dia andininy roa amby roapolo napetraka ao anatin’ny “rafitry ny fahamarinana.” Ny andro fahafolo eo afovoany dia manondro fizahan-toetra, fa ny folo dia tandindon’ny fizahan-toetra, ary ny Andro Fampihavanana no toerana anoratana sy amahana ny fikomian’ireo very, ary izany fikomiana izany dia asehon’ny litera fahatelo ambin’ny folo amin’ny abidy hebreo. Ny litera eo afovoan’ny teny hebreo hoe fahamarinana dia ny fahatelo ambin’ny folo, ary mifanaraka amin’ny andro fahafolo amin’ny volana fahafito izany, ary amin’ny maha-mari-dalana azy dia mitana ny toetra ara-paminaniana ananan’ny abidy hebreo sy io andro voafaritra io. Ny fitambaran’ny folo sy ny telo ambin’ny folo dia telo amby roapolo. Ny fitopolo no fitambaran’ny 10 avo heny 7, ary ny andro fahafolo amin’ny volana fahafito koa dia mitovy amin’ny fitopolo, izay tandindon’ny fiafaran’ny fotoam-pahasoavana.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Dia nanatona an’i Jesosy Petera ka nanao hoe: Tompo ô, impiry no hanotan’ny rahalahiko amiko, ka havelako izany? hatramin’ny impito va? Hoy Jesosy taminy: Tsy lazaiko aminao hoe, Hatrany amin’ny impito ihany; fa, Hatrany amin’ny impitopolo fito. Matio 18:21, 22.
Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.
Nokapaina heni sy sivifolo taona no notapahina ho an’i Isiraely fahiny. Ireo taona ireo dia notapahina tamin’ilay telo arivo sy roanjato taona ka naseho ho fito-polo herinandro, koa dia nampahafantarin’i Jesosy fa efajato sy sivifolo no fetran’ny androm-pahasoavana, izay asehon’ny “fito-polo” herinandro ao amin’ny Daniela toko faha-sivy.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.
Fitopolo herinandro no voatendry ho an’ny firenenao sy ho an’ny tanànanao masina, mba hamitana ny fahadisoana, sy hampitsahatra ny ota, sy hanao fanavotana noho ny heloka, sy hampiditra fahamarinana mandrakizay, sy hamehezana ny fahitana sy ny faminaniana, ary hanosotra ny Iray Masina indrindra. Daniela 9:24.
The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.
Ny teny hebreo nadika hoe “voakapa” dia eto amin’ity andininy ity ihany no ampiasaina ao amin’ny Testamenta Taloha, ary ny heviny dia hoe “voatendry na voadidy.” Tsy mitovy amin’ilay teny fampiasa matetika izay adika hoe “voakapa” izany, izay miorina amin’ny nanapahan’i Abrama ny fanatitra tamin’ny dingana voalohan’ny fanekena ao amin’ny Genesisy fahadimy ambin’ny folo. “Voatendry” sy “voadidy” fa hanana efajato sy sivifolo taona ho fotoam-pitsapana i Isiraely, ary avy eo dia ho voakapa hiala amin’ny maha-vahoakan’ny faneken’Andriamanitra azy. “Fanapahana” roa samy hafa: ny iray izay maneho ilay fe-potoana ho fotoam-pitsapana izay “voakapa” avy tamin’ny isa lehibe kokoa tamin’ny alalan’ny isa fitopolo, ary rehefa “voakapa” tsy ho eo am-bavany ny “divay vaovao” ao amin’i Joela, dia mihidy ny fotoam-pitsapana. Ny fitopolo dia maneho ny fiafaran’ny fotoam-pitsapana.
The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.
Ny fety amin’ny fararano dia mitana ireo dingana telo ao amin’ny teny hebreo hoe “fahamarinana.” Ny fety amin’ny fararano dia manomboka ao amin’ny Levitikosy 23:23, ny mari-pamantarana afovoan’ny Andro Fanavotana dia ny andro fahafolo sy ny litera fahatelo ambin’ny folo, izay mitovy amin’ny 23, ary ny fetin’ny Tabernakely dia mifarana amin’ny andro faharoa amby roa-polo, ary avy eo dia misy Sabata lehibe manaraka ny fety, ary ny andalan-teny dia mifarana ao amin’ny 23:44.
Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.
Ny Levitikosy dia midika ny fisoronana levitika. Ny fety amin’ny lohataona dia aseho ao amin’ny toko 23:1–22, ary avy eo ny fety amin’ny fararano dia aseho ao amin’ny 23:23–44. Ny fety amin’ny lohataona dia asehon’ny andininy roa amby roapolo, ary ny abidy hebreo dia misy litera roa amby roapolo. Ny fety amin’ny fararano koa dia apetraka ao anatin’ny andininy roa amby roapolo. Ny fetin’ny trompetra dia manambara ny fanatonan’ny fitsarana amin’ny Andro Fanavotana. Avy eo ny fetin’ny Tabernakely dia maharitra fito andro, ary mifarana amin’ny andro faharoa amby roapolon’ny volana fahafito. Ny voalohany amin’ireo fito andro ireo dia Sabata ara-pombafomba, tahaka izany koa ny andro fahavalo, izay andro manaraka ny fety fito andro. Ny andro voalohany sy ny andro fahavalo no mahatonga ny andro fahavalo ho tandindon’ilay fahavalo izay avy amin’ny fito.
Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.
Lazao amin’ny Zanak’Isiraely hoe: Amin’ny andro fahadimy ambin’ny folo amin’ity volana fahafito ity no hisy ny Fetin’ny Tabernakely ho an’i Jehovah mandritra ny hafitoana. Amin’ny andro voalohany dia hisy fiantsoam-pivavahana masina; aza manao raharaha fanompoana akory amin’izany. Hafitoana no hanateranareo fanatitra atao amin’ny afo ho an’i Jehovah; amin’ny andro fahavalo dia hisy fiantsoam-pivavahana masina ho anareo; ary hanatitra fanatitra atao amin’ny afo ho an’i Jehovah ianareo; fivoriana lehibe izany, ary aza manao raharaha fanompoana akory amin’izany. … Ary amin’ny andro fahadimy ambin’ny folo amin’ny volana fahafito koa, rehefa voaangonareo ny vokatry ny tany, dia hankalaza fety ho an’i Jehovah hafitoana ianareo; amin’ny andro voalohany dia sabata, ary amin’ny andro fahavalo dia sabata. Levitikosy 23:34–36, 39.
The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.
Ny Sabata ara-pomba amin’ny andro fahavalo dia maneho ny Sabatan’ny arivo taona, izay manaraka ny fetin’ny Tabernakely. Ny fivahinianan’ny Isiraely fahiny tany an-efitra nandritra ny efa-polo taona dia tsarovana amin’ny fipetrahana ao anaty trano lay mandritra ny andron’ny fetin’ny Tabernakely, ary izany dia maneho tsy ny firotsahan’ny ranonorana aoriana ihany, fa koa ny fotoan’ny fahorian’i Jakoba, rehefa ny anjely no nitarika ny mahatokin’Andriamanitra ho any an-kavoana sy any an-tendrombohitra ho fiarovana.
“In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.
“Tamin’ny andro fahoriana dia nandositra ny tanàna sy ny vohitra izahay rehetra; nefa nenjehin’ny ratsy fanahy, izay niditra tao an-tranon’ny olona masina nitondra sabatra. Nasandratr’izy ireo ny sabatra hamonoana anay, saingy tapaka izany ka latsaka tsy manan-kery tahaka ny mololo. Dia samy niantso mafy andro aman’alina izahay rehetra mba hahazo fanafahana, ary niakatra teo anatrehan’Andriamanitra izany fitarainana izany. Niposaka ny masoandro, ary nijanona ny volana. Nitsahatra tsy nikoriana ny rano velona. Nisy rahona maizina sady mavesatra niakatra ka nifandona. Kanefa nisy toerana iray mazava, feno voninahitra maharitra, izay nivoahan’ny feon’Andriamanitra tahaka ny feon’ny rano be, ka nampihorohoro ny lanitra sy ny tany. Nisokatra sy nikatona ny habakabaka, ary nihovitrovitra mafy. Nihozongozona tahaka ny zozoro eo amin’ny rivotra ny tendrombohitra, ka nanipy vatolampy rovitra manodidina. Nangotraka tahaka ny vilany ny ranomasina, ka nanipy vato ho eny amin’ny tany. Ary raha niteny ny andro sy ny ora hahatongavan’i Jesosy Andriamanitra, sady nanolotra ny fanekena mandrakizay tamin’ny vahoakany, dia nanao fehezanteny iray Izy, avy eo nijanona kely, raha nihodinkodina namakivaky ny tany ny teny. Ny Isiraelin’Andriamanitra dia nijoro, ny masony nibanjina niakatra, nihaino ny teny araka ny nivoahany avy tamin’ny vavan’i Jehovah sy nihorona namakivaky ny tany tahaka ny fikotroky ny kotrokorana mafy indrindra. Tena masina sady mampangovitra izany. Tamin’ny faran’ny fehezanteny tsirairay dia niantso mafy ny olona masina hoe: Voninahitra! Haleloia! Namirapiratra tamin’ny voninahitr’Andriamanitra ny tarehiny; ary namirapiratra tamin’izany voninahitra izany izy, tahaka ny tavan’i Mosesy raha nidina avy tany Sinay izy. Tsy nahajery azy ireo ny ratsy fanahy noho ny voninahitra. Ary rehefa nambara ny fitahiana tsy manam-pahataperana ho an’ireo izay nanome voninahitra an’Andriamanitra tamin’ny fitandremana ny Sabatany ho masina, dia nisy antso lehibe fandresena nanohitra ny Bibidia sy ny Sariny.”
“Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.
“Dia nanomboka ny taona Jobily, rehefa tokony hiala sasatra ny tany.” Review and Herald, 21 Jolay 1851.
Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.
Miverina Jesosy ary miala sasatra ny tany mandritra ny arivo taona, araka ny asehon’ny Sabatan’ny tany amin’ny taona fahafito sy ny Jobily ho tandindona. Ao amin’ny andininy fahatelo amin’ny Levitikosy telo amby roapolo, ny Sabata amin’ny andro fahafito ho an’ny olona dia voalaza ho fampidirana ny toko izay mifarana amin’ny fahavalo, izany hoe ao anatin’ny fito, ary maneho ny Sabatan’ny taona fahafito izay ijanonan’ny tany hiala sasatra.
And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.
Ary ny Tompo niteny tamin’i Mosesy ka nanao hoe: Mitenena amin’ny zanak’Isiraely, ka lazao aminy hoe: Momba ny fetin’i Jehovah, izay hambaranareo ho fivoriana masina, dia ireo no fetiko. Henemana no hanaovana asa; fa ny andro fahafito dia sabatan’ny fitsaharana, dia fivoriana masina; aza manao asa akory amin’izany; sabatan’i Jehovah izany any amin’ny fonenanareo rehetra. Levitikosy 23:1–3
The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.
Ny alfa-n’ny toko fahatelo amby roa-polo dia ny Sabata amin’ny andro fahafito, ary ny omega-n’io toko io dia ny arivo taona izay hahafoana ny tany, izay efa nasehon’ny Sabata amin’ny taona fahafito ho an’ny tany sy ny jobily ho tandindona. Ny alfa-n’ilay toko dia ireo fety amin’ny lohataona izay manomboka amin’ny Sabata amin’ny andro fahafito ka mifarana eo amin’ny andininy faharoa amby roa-polo; fa ny omega-n’ilay toko kosa dia mifarana amin’ny andro faharoa amby roa-polo amin’ny volana fahafito, arahin’ny Sabata ara-pomba amin’ny andro fahavalo, izay maneho ny Sabata amin’ny taona fahafito ho an’ny tany.
Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.
Ny andininy iray ka hatramin’ny roa amby roapolo dia maneho ny asan’i Kristy amin’ny maha-Mpisoronabe any an-danitra Azy ao amin’ny fitoerana masina; ny andininy telo amby roapolo ka hatramin’ny efatra amby efapolo kosa dia maneho ny asany ao amin’ny Efitra Masina Indrindra. Ny Levitikosy dia tandindon’ny fisoronana, ary maneho ny asa fanompoan’i Kristy amin’ny maha-Mpisoronabe Azy. Ny Sabata alfa amin’ny andro fahafito dia miverina hatrany amin’ny famoronana, ary ny Sabata omega amin’ny taona fahafito dia miitatra hatrany amin’ny tany natao vaovao. Ny Levitikosy toko faha-roa amby roapolo dia mandrakotra ara-tantara hatramin’ny famoronana ka hatramin’ny famoronana indray.
The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.
Ny fifaliana na ny henatry ny hafatra ara-paminaniana dia tandindon’ireo izay manana ny hafatry ny Antso Misasakalina na sandoka iray. Mandra-pampidirana io fahamarinana io ao anatin’ny fitantarana, dia tsy ho voamarika ilay olana izay miteraka ny henatra. Ireo izay manana ny diloilo tena izy dia tsy hahavery io hevitra io. Ny fifaliana dia asehon’ireo izay nesorina ny fahotany, ary soloin’ireo izay mankalaza ny fetin’ny tranolay izy ireo.
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.
Ary ny Teny dia tonga nofo ka nonina teto amintsika; ary hitanay ny voninahiny, dia voninahitra tahaka ny an’Ilay Lahitokana nateraky ny Ray, sady feno fahasoavana sy fahamarinana. Jaona 1:14.
The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:
Ny teny grika nadika hoe “nonina” dia midika hoe “nitoby tao anaty tabernakely.” Tonga nofo i Jesosy ary nitoby tao amintsika. Noraisiny ny toetrantsika maha-olona, ny tabernakelintsika, ny lainintsika, ny tranohevanay, ny nofontsika. Izao no nilazan’i Petera izany:
Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.
Eny, ataoko fa mety izany, raha mbola ato anatin’ity tabernakely ity aho, ny hampifoha anareo amin’ny fampahatsiarovana; satria fantatro fa tsy ho ela dia hiala amin’ity tabernakely ity aho, araka izay efa nasehon’i Jesosy Kristy Tompontsika tamiko. 2 Petera 1:13, 14.
Paul said it this way:
Hoy i Paoly dia nilaza izany toy izao:
For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.
Fa fantatsika fa raha ravana ity trano etỳ an-tany ity, dia ny tranolaintsika, dia manana trano avy amin’Andriamanitra isika, dia trano tsy nataon-tanana, mandrakizay any an-danitra. Fa amin’izao no ierarentsika, ka maniry fatratra hotafiana ny tranontsika izay avy any an-danitra; raha toa ka, rehefa mitafy isika, dia tsy ho hita mitanjaka. Fa isika izay ato amin’ity tabernakely ity dia mitaraina, satria vesaran-javatra; tsy hoe satria te hiala fitafiana isika, fa te hitafy bebe kokoa, mba ho voatelin’ny fiainana ny mety maty. 2 Korintiana 5:1–4.
The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.
Ny Fetin’ny Trano-lay dia tandindon’ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo, izay tanteraka rehefa vohaina ny varavaran’ny lanitra. Rehefa esorina ny fahotan’ny iray hetsy sy efatra alina amby efatra arivo, dia hararaka tsy misy fetra eo amin’ny fiangonana mpandresy ny Fanahy Masina. Vita ny fitsarana ho an’ny iray hetsy sy efatra alina amby efatra arivo, ary izay voaisy tombo-kase dia mivoaka hitory ny antso mafy ataon’ny anjely fahatelo eo ambanin’ny herin’ny Fanahy Masina, araka ny asehon’ny Fetin’ny Trano-lay.
Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.
Ny vatantsika dia tempoly sy lay, izay tabernakely. Ireo izay niangona tany Jerosalema hankalaza ny fetin’ny tabernakely dia nankalaza fa voafafa ny fahotany. Mosesy no nampiasaina hanangana ny tabernakely tany an-efitra, ary ny fetin’ny tabernakely any amin’ny farany dia nankalazaina tamin’ny fipetrahana tao anaty trano rantsankazo tany an-efitra, fa i Jesosy mandrakariva maneho ny farany amin’ny alalan’ny fiandohana.
Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.
Koa amin’izany, ry rahalahy masina, izay mpiombona amin’ny fiantsoana avy any an-danitra, hevero ny Apostoly sy Mpisoronabe amin’ny finoantsika, dia Kristy Jesosy; Izay nahatoky tamin’Ilay nanendry Azy, tahaka an’i Mosesy koa izay nahatoky tamin’ny ankohonany rehetra. Fa Izy dia natao mendrika voninahitra lehibe kokoa noho Mosesy, satria izay nanorina ny trano no manana haja mihoatra noho ny trano. Fa ny trano rehetra dia misy manorina; fa Izay nanorina ny zavatra rehetra dia Andriamanitra. Ary Mosesy dia nahatoky tokoa tamin’ny ankohonany rehetra, tahaka ny mpanompo, ho vavolombelon’ireo zavatra izay mbola holazaina any aoriana; fa Kristy kosa tahaka ny Zanaka eo ambonin’ny ankohonany; ary isika no ankohonany, raha mihazona mafy ny fahasahiana sy ny fifalian’ny fanantenana ho mafy orina hatramin’ny farany. Hebreo 3:1–6.
Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.
Mosesy dia ilay mpanompo mahatoky izay nampiasain’Andriamanitra hanangana ny tempolin’ny tabernakely, nefa Kristy, amin’ny maha-Mpisoronabe sy Apostoly Azy, dia manana voninahitra lehibe lavitra noho i Mosesy mpanompo. Ny trano rehetra—hatramin’ny tempolin’ny tabernakely tamin’i Mosesy, ka hatramin’ny tempolin’i Solomona, ka hatramin’ny tempoly nohavaozin’i Heroda nandritra ny enina amby efapolo taona, ny tempolin’olombelona miaraka amin’ny kromôzôma 46 ao aminy, ary ny tempolin’ny Millerita nanomboka tamin’ny 1798 ka hatramin’ny 1844—dia samy naorin’Andriamanitra avokoa. Ao amin’ny tsipika ara-paminaniana momba ireo fiseho samihafan’ny tempoly, izay manomboka ao amin’ny Sahan’i Edena, avy eo rehefa tonga ny ota, eo am-bavahadin’ny Saha, ary avy eo taorian’ny safo-drano, tamin’ny alitara mandra-pahatongan’i Mosesy, ny marika lehibe telo dia i Mosesy sy Kristy ary ny iray hetsy sy efatra arivo amby efatra alina.
Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.
Moses sy Kristy no maneho ny alfa sy omega-n’i Isiraely fahiny, ary miaraka izy ireo no maneho ny fitambaran’ny maha-olombelona sy ny maha-Andriamanitra, izay asehon’ny efatra arivo amby efatra alina sy iray hetsy koa. Amin’ny fahatongavan’ny anjely fahatelo, ao amin’ny Apokalypsy toko faha-11, dia asaina handrefy ny tempoly i Jaona, ary amin’ny fahatongavan’io anjely io ihany tamin’ny 9/11 dia asaina handrefy ny tempoly indray i Jaona. Amin’ireo tranga roa ireo dia nasaina navelany ny kianja ivelan’ny tempoly nandritra ny 1 260 andro. Tamin’ny 2023 dia tonga indray io anjely io, ary ny vahoakan’Andriamanitra dia antsoina ankehitriny handrefy ny tempoly. Ny 1 260 andro, na telo andro sy tapany, dia nifarana tamin’ny 2023, ary hatreo ka mandra-pialoha kelin’ny lalàn’ny Alahady dia hatsangana ny tempoly. Ny taona 2024 no nanamarika ny fametrahana ny fanorenana, ary nahitana ny fikomiana niseho ho vondrona izay “nanamavo ny andro fisehoan-javatra madinika,” ka nanohitra ny famantarana nataon’i Miller ilay tandindona izay mampiorina ny fahitana.
Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.
Ary tonga tamiko ny tenin’i Jehovah nanao hoe: Ny tanan’i Zerobabela no nametraka ny fanorenan’ity trano ity; ary ny tanany koa no hahavita azy; dia ho fantatrareo fa Jehovah, Tompon’ny maro, no naniraka ahy ho atỳ aminareo. Fa iza no nanamavo ny andro nisian’ny zava-madinika? Fa hifaly izy ireo, ary hahita ny pilao eo an-tanan’i Zerobabela miaraka amin’ireo fito; izy ireo no mason’i Jehovah, izay mivezivezy etsy sy eroa manerana ny tany rehetra. Zakaria 4:8–10.
To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.
Ny fandavana ny fanondroan’i Miller fa i Roma no mametraka ny fahitana, dia fandavana ny fanorenana, ary izany dia “fanamavoana ny andron’ny zavatra madinika.” Ny hetsika Millerita no hetsika alfa an’ny anjely voalohany sy faharoa, ary ny hetsiky ny iray hetsy sy efatra alina sy efatra arivo no hetsika omega an’ny anjely fahatelo. Mahery roa amby roapolo heny noho ny alfa izany. Amin’io hevitra ara-paminaniana io, ny fanorenan’ny hetsika Millerita no “andron’ny zavatra madinika.” Ny manamavo izay fahamarinana fototra aseho eo amin’ny takelaka roan’i Habakoka, dia ho faty, fa ny fahitana izay aorina ao amin’ny andininy faha-efatra ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo dia ilay fahitana iray ihany izay nofaritan’i Solomona.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Raha tsy misy fahitana, dia ringana ny vahoaka; fa izay mitandrina ny lalàna no sambatra. Ohabolana 29:18.
The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?
Ny fahitana momba ny vato famaranana dia mahatalanjona, satria manondro fa ilay vato fehizoro fototra dia izy ihany koa no vato famaranana, nefa manana hery avo roa amby roapolo heny. Ny fitsapana fototra alfa tamin’ny 2024 dia ny hafatry ny fanisiana tombo-kase ivelany ara-tsaina, ary ny fitsapana omega momba ny tempoly tamin’ny 2026 dia ny hafatry ny fanisiana tombo-kase anatiny ara-panahy. Ny iray dia mampahafantatra ny sarina sy ny mariky ny bibidia, ary ny iray kosa ny sarina sy ny mariky ny Andriamanitra. Io fitsapana omega anatiny io dia asehon’ireo tandindona roa ao amin’ny nofin’i Miller izay tsy maintsy faritana ao anatin’ny tontolon-kevitry ny zava-miseho amin’ny andro farany. Inona ny trano fitahirizana? ary inona ny hena?
We will continue these things in the next article.
Ho tohizantsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.
A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.
Ny fanambadiana jiosy tamin’ny andron’i Jesosy dia niforona tamin’ny dingana lehibe telo, ka matetika niely nandritra ny volana maro na herintaona. Ny dingana voalohany dia ny fanambadiana ara-dalàna, izay antsoina hoe firafozana; amin’izany no anorenana ara-dalàna ny fanambadiana, nefa mbola misaraka ihany ny ampakarina sy ny mpampakatra, raha miverina any an-tranon-drainy kosa ny mpampakatra mba hanomana fitoerana ho an’ny ampakariny. Izany no antony niantsoana an’i Maria, vadin’i Josefa, ho vadiny, na dia mbola tsy niara-nonina aza izy ireo. Ny tsy fahatokiana nandritra izany fotoana izany dia noheverina ho fijangajangana.
The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.
Tsy azo antoka ny fe-potoana fiandrasana, ary mety haharitra andro vitsivitsy, herinandro maromaro, na volana. Io tsy fahazoana antoka io dia singa tena ilaina amin’ny fanoharana. Mety hiandry hatramin’ny herintaona ny ray, mba hanamafisana ny fahadiovan’ny ampakarina. Tsy nanambara ny andro na ny ora marina hiverenany ny mpampakatra, satria ny rainy no tompon’ny fanapahan-kevitra ny amin’izay fotoana tokony hanaovany izany, ka fantatry ny ampakarina fa ho avy ny fampakaram-bady—nefa tsy fantany hoe rahoviana. Natao fanahy iniana izany tsy fahazoana antoka izany, ary mandra-pandidin’ny ray ny mpampakatra handeha haka ny ampakariny dia mbola niandry avokoa izay rehetra voakasika.
When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”
Rehefa niteny ny ray hoe: “andehana alao ny ampakarinao”, dia tonga amin’ny alina ny mpampakatra, miaraka amin’ny sakaizany, mihorakoraka sy mitsoka trompetra. Tamin’ny alina mandrakariva no nanaovana izany mba hialana amin’ny fandehanana lavitra eo ambanin’ny hafanan’ny andro, izay mety ho manavesatra ao amin’ny tanin’ny Isiraely. Ilaina ny fanilo sy ny diloilo, satria tsy nisy jiron-dalambe, ary mety haharitra ora maro ny filaharana. Ny fanehoam-pomba ara-pombafomba tena izy tamin’ny fanambadiana hebreo fahiny, izay nambara nandritra ny filaharana, dia izao: “Indro, avy ny mpampakatra!”
The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.
Ang mga dalaga (mga abay) sa talinghaga ay hindi mga babaing basta lamang nandoon; sila ay mga tagapaglingkod ng kasintahang babae, na naghihintay na kasama niya, inaasahang sasama sa prusisyon, at may pananagutang maging handa sa anumang oras at magdala ng kani-kaniyang langis upang tanglawan ang daan patungo sa bahay ng kasintahang lalaki. Ang mga sulo ay madaling maubos, kaya kinakailangang magdala ng dagdag na langis sakaling humaba ang paglalakbay. Walang sama-samang pagbabahaginan ng langis.
The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.
Ara-dalàna eo amin’ny fombafomba sy ny fanambadiana fahiny ny fahatarana, ary tsy olana izany teo amin’ny lafiny kolontsaina. Nampoizina ny fahatarana, ary ara-dalàna ny resin-tory. Tsy eo amin’ny fatoriana no misy ny fanavahana, fa eo amin’ny fiomanana, fa tsy eo amin’ny fiambenana. Tsy niomana hiatrika fahatarana ireo virijina adala, tahaka ny nataon’ireo hendry. Hatory avokoa ny rehetra, satria ny fe-potoana manomboka amin’ny fifamofoana ara-dalàna ka hatramin’ny fahatanterahan’ny fanambadiana dia mety haharitra herintaona.
Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.
Raha vao tonga tao an-tranon’ny mpampakatra ny filaharana, dia nanomboka ny fanasana fampakaram-bady ary nakatona mandrakizay ny varavarana, ka izay tonga tara dia tsy navela hiditra. Tsy habibiana izany—fa fomba fanao, satria na iza na iza mandondòna aty aoriana, rehefa efa nakatona ny varavarana, dia midika izany fa tsy anisan’ilay filaharana izy.
Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.
Tsy namorona sary an’ohatra i Jesosy, ary tsy nanome fanazavana momba io fanoharana io Izy, tahaka izay nataony matetika. Tsy nilainy ny nanome fanazavana, satria ireo antsipiriany ara-kolontsaina rehetra ireo dia takatry ny mpihaino Azy tsara avokoa. Fanambadiana Tatsinanana tena izy no tondroin’i Jesosy, fa tsy hevitra ankapobeny na an’ohatra.
The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.
Ny tsipiriany dia tohanan’ny fijoroana vavolombelon’ny Hebreo amin’ny fahafenoany, ary koa ny an’ireo mpahay tantara tamin’ny vanim-potoana romana sy grika.
The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)
Ny Mishnah (taonjato faha-2 taor. J.K., nefa mitahiry ireo fomba amam-panaon’ny vanim-potoanan’ny Tempoly talohan’ny taona 70 taor. J.K.)
The Talmud (later compilation, but quoting earlier practice)
Ny Talmoda (fitambaran-tsoratra tatỳ aoriana, nefa mitanisa fanao taloha)
Josephus (1st century Jewish historian)
Josèphe (mpahay tantara jiosy tamin’ny taonjato voalohany)
Rabbinic wedding liturgy and legal discussions
Litorjian’ny fampakaram-bady rabinika sy adihevitra ara-dalàna
Greco-Roman observers of Judea
Mpandinika Grika-Rômana momba an’i Jodia
Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.
Tsy manolotra “boky torolalana momba ny fampakaram-bady” voalamina tsara i Josephus, kanefa ny antsipiriany ara-dalàna sy ara-kolontsaina izay raisiny ho efa fantatra dia mifanaraka tanteraka amin’ny fanoritsoritana ao amin’ny Mishnah/Talmud. Ny Mishnah no loharano fototra.
The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.
Nipaka mafy tamin’ny mpihaino jiosy tamin’ny taonjato voalohany io fanoharana io, satria tsy nisy na inona na inona tao amin’ny Matio 25 mila hazavaina. Ny fahatongavana amin’ny sasakalina dia zavatra mahazatra, ny jiro sy ny diloilo dia filàna miharihary, ary ny fahatarana eo anelanelan’ny fifamofoana ara-dalàna amin’ny fanambadiana sy ny filaharana amin’ny sasakalina dia zavatra nampoizina, ary ny varavarana mihidy dia fomba fanao mahazatra tokoa! Ireo virijina izay voahilika dia afa-baràka, ary teo imason’ny mpihaino jiosy tamin’ny andron’i Jesosy, dia tena mendrika tanteraka ny fahafaham-baràkan’ilay virijina adala. Noho izy ireo nahafantatra tsara ny fombafomba, dia tsy hanana fangorahana velively amin’ireo virijina adala ny mpihainon’i Jesosy, satria fantatry ny rehetra fa ny fiomanana dia andraikitra tsy azo ialana ho an’izay virijina rehetra nantsoina handray anjara tamin’ilay filaharana. Tena niharihary loatra tamin’ny mpihaino jiosy ireo fahamarinana ireo ka tsy nila nanome fanazavana momba ilay fanoharana mihitsy i Jesosy.