Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.

Ny Levitikosy toko faha-telo amby roa-polo dia manolotra ny fety amin’ny lohataona sy ny fety amin’ny fararano, ary lalina araka ny amin’Andriamanitra ny fanehoana ireo fety eo amin’ny rafitra, sy eo amin’ny fifandrindrana lavorary misy eo amin’ny rafitra fanombohana sy famaranana ao anatin’ny rafitra manontolo. Mifandrindra samy izy ny fety amin’ny lohataona sy ny fety amin’ny fararano. Io toko io dia mijoro ho vavolombelon’i Palmoni, Ilay mpanisa mahagaga, hatrany hatrany. Io toko io dia mifamatotra amin-kery sy amin’ny fomba mahagaga amin’ny hafatra amin’ny andro farany momba ny iray hetsy sy efatra arivo amby efatra alina.

The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.

Ny isa “23” dia maneho ny fanavotana, izay fitambaran’ny Maha-Andriamanitra sy ny maha-olombelona. Ny anarana Levitikosy dia maneho ny fisoronana an’ireo efatra arivo amby efatra alina amby iray hetsy, fa ny mpaminany rehetra dia miresaka ny amin’ny andro farany, ary ny mpisorona amin’ny andro farany dia ireo izay lazain’i Petera ho fisoronana masina. Ny fisoronana masin’i Petera dia ireo hendry izay mahatakatra ny fitomboan’ny fahalalana izay mamoaka ny hafatry ny Antso Mamatonalina. Ny adala, na ny ratsy fanahy araka ny amantaràn’i Daniela azy, dia mandà ny fitomboan’ny fahalalana, ary i Hosea dia mampahafantatra antsika fa noho izany antony izany dia lavina tsy ho mpisorona izy ireo.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

Ny oloko dia ringana noho ny tsi-fahalalana; satria nandà ny fahalalana ianao, dia holaviko koa ianao, ka tsy ho mpisorona ho Ahy intsony; satria nanadino ny lalàn’Andriamanitrao ianao, dia hohadinoiko koa ny zanakao. Arakaraka ny nitomboany no nanotany tamiko; koa ny voninahiny hovako ho fahamenarana. Hosea 4:6, 7.

The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.

Ny mamoan’i Efraima, izay antsoin’i Isaia koa hoe “satro-boninahitry ny voninahitra,” dia avadika ho “fahamenarana” ny voninahiny. Lazain’i Hosea mazava tsara fa ireo izay mandà ny fitomboan’ny fahalalana amin’ny andro farany dia ny fiangonana Advantista Mitandrina ny Andro Fahafito ao Laodikia, satria voasorany hoe: “Oloko.” Holavina tsy ho mpisorona ny olony, ary mitranga izany amin’ny taranaka farany sy fahefatra, satria Izy hanadino ny zanany, ary ny zanaka dia maneho ny taranaka farany.

At—one—ment

Fampihavanana

The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.

Ny lohatenin’ny “Levitikosy 23” dia midika hoe “ny fanavotana fampihavanana ny fisoronana an’ireo iray hetsy sy efatra alina amby efatra arivo.” Ity fahamarinana ity dia azo tsoahina amin’ny anaran’ny boky miaraka amin’ny isan’ny toko fotsiny ihany. Ny fanavotana fampihavanana, izay resahin’ny Levitikosy 23, dia midika hoe “fampiraisana ho iray,” ary manondro ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona. Izany fitambarana izany dia aseho amin’ny alalan’ny tandindona maro ao amin’ny Tenin’Andriamanitra, ka ny iray amin’izany dia ny hoe ny tempolin’olombelona dia tsy maintsy ampiraisina amin’ny Tempoly Masina.

The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.

Ny tempolin’ny olombelona dia manana rafitra misy kromôzôma “23” lahy sy kromôzôma “23” vavy. Petera dia milaza fa ny fisoronana an’ireo iray hetsy sy efatra arivo amby efatra alina dia “trano ara-panahy.” Ireo kromôzôma ireo dia miray tahaka ny firaisan’ny lehilahy sy ny vehivavy, ary izay nampiraisin’Andriamanitra, aoka tsy hampisarahin’olona. Ny fanambadiana dia tandindona hafa koa amin’ny fampiraisana ho iray. Ny Levitikosy “23” dia midika ny fitambaran’ny tempolin’ilay Mpisoronabe any an-danitra sy ny tempolin’ireo mpisorona izay ilay iray hetsy sy efatra arivo amby efatra alina.

Twenty-two Verses

Andininy roa amby roa-polo

The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.

Ny fety amin’ny lohataona ao amin’ny Levitikosy toko faha-telo amby roapolo dia aseho ao amin’ireo andininy roa amby roa-polo voalohany amin’ilay toko, ary ny fety amin’ny fararano kosa dia aseho ao amin’ireo andininy roa amby roa-polo farany amin’ilay toko. Ny andininy farany dia ny andininy faha-efatra amby efapolo, tandindon’ny taona 1844, fotoana nanombohan’ny Andro Fanavotana tandindon’ny tena izy tamin’ny andro fahafolo amin’ny volana fahafito, ho fahatanterahan’ny Levitikosy toko faha-telo amby roapolo. Ny toko faha-telo amby roapolo dia mizara ho vanim-potoana roa samy ahitana andininy roa amby roa-polo; ireo vanim-potoana roa ireo dia mifamatotra ara-lojika amin’ny maha-fety azy, nefa koa misaraka ara-lojika noho ny asa fanompoan’i Kristy ao amin’ny kianja sy ao amin’ny fitoerana masina, izay asehon’ny lohataona, ary ny asa fanompoany ao amin’ny Efitra Masina Indrindra, izay asehon’ny fararano.

22

22

Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.

Na ny fety amin’ny lohataona na ny fety amin’ny fararano dia samy asehon’ny andininy roa amby roapolo, ary ireo andininy ireo dia mifandrindra amin’ny fijoroana vavolombelon’ny abidy hebreo, izay ahitana litera “22”. Ny “22” dia ampahafolon’ny “220”, izay tandindon’ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona. Ny “220” dia maneho ny fiandohan’ny 2 520 taona niely patrana i Joda, sy ny 2 300 taona mandra-pahatongan’ny Andro Fanavotana. Ny teboka fiaingan’ny 2 520 dia 677 BC ary ny teboka fiaingan’ny 2 300 dia 457 BC, ka izany no manondro fa roan-jato sy roapolo taona no rohy mampifandray ny faminaniana momba ny fanitsakitsahana ny tafik’Andriamanitra sy ny faminaniana momba ny fanitsakitsahana ny fitoeran-masin’Andriamanitra. Ireo faminaniana roa ireo dia samy nifarana tamin’ny fahatongavan’ny Andro Fanavotana tandindon’ny tena izy tamin’ny 22 Oktobra 1844.

On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.

Tamin’io daty io no nanombohan’ny asan’i Kristy tamin’ny fampiraisana ny tempolin’olombelona amin’ny Tempoly Masina, ary tamin’izany fotoana izany dia samy tanteraka ny Habakoka 2:20 sy Jaona 2:20. Nampahafantarin’i Habakoka fa ny Ilay Andriamanitra dia tao amin’ny Efitra Masina Indrindra tamin’izany, ary nosoratan’i Jaona fa ny tempoly Millerita, izay hiditra amin’ny finoana ao amin’izany Efitra Masina Indrindra izany, dia nahavita ny fe-potoana enina amby efapolo taona, izay nanamarika ny fananganana ny tempolin’olombelona Millerita hatramin’ny 1798 ka hatramin’ny 1844. Ny tantaran’ny “46” taona, izay ahitana “23” sy “23”, dia asehon’ny asan’i William Miller, izay voalohany nanomboka nitory ny hafatry izany tantara izany tamin’ny 1831, “220” taona taorian’ny namoahana ny Baiboly King James. Ny Tenin’Andriamanitra, izay navoaka tamin’ny 1611, dia natambatra tamin’ny iraka olombelona iray “220” taona tatỳ aoriana, tamin’ny 1831. Samy asehon’ny andininy “22” ny fety amin’ny lohataona sy ny fararano.

Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.

Andininy roa amby roapolo, samy andalana roa momba lohahevitra iray ihany, no mitaky ara-paminaniana fa ireo andininy roa amby roapolo voalohany dia hapetraka eo ambonin’ireo andininy roa amby roapolo manaraka. Rehefa ampifanarahana amin’izany fomba izany ireo andalana roa ireo, dia ampiraisinao ny asan’ny kianja ivelany sy ny fitoerana masina, izay asehon’ny fety amin’ny lohataona, amin’ny asan’i Kristy ao amin’ny Fitoerana Masina Indrindra. Amin’io ambaratonga ara-paminaniana io dia maneho ny fampiraisana tempoly roa izany, izay mampiseho ny asan’i Kristy amin’ny fampihavanana.

When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.

Rehefa ampifanarahana amin’ny andininy faha-iray ka hatramin’ny faha-roa amby roapolo ny andininy faha-telo amby roapolo ka hatramin’ny faha-efatra amby efapolo, dia miorina ny tsipika ara-paminaniana izay ambaran’ny litera roa amby roapolon’ny abidy hebreo, sy ny tandindona asehon’ny isa “22”, ary koa ny tandindona asehon’ny fety mbamin’ny fahatanterahany eo amin’ny tantara masina.

The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.

Ny fiandohan’ny andro firavoravoana amin’ny lohataona dia manondro voalohany ny Sabata amin’ny andro fahafito, ary ny fiafaran’ny andro firavoravoana amin’ny fararano dia manondro ny Sabata amin’ny taona fahafito. Kristy, amin’ny maha-Alfa sy Omega Azy, dia nametraka ny Sabata eo am-piandohana sy eo am-pamaranana ny vavolombelona roa amin’ny “22” ao amin’ny tsipiky ny fisoronana an’ireo efatra alina amby iray hetsy sy efatra arivo.

The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.

Ny Sabata andro fahafito no fahazavana manokana tany am-piandohan’ny Andro Fampihavanana tandindon’ny zava-misy tamin’ny taona 1844, ary ny fahazavan’ny Sabata amin’ny taona fahafito no fahazavana any amin’ny farany. Ny Sabata andro fahafito koa no fiantsoana masina voalohany ao amin’ny Levitikosy “23,” tahaka ny maha-fiantsoana masina farany ao amin’io toko io ny Sabata amin’ny taona fahafito. Ny Sabata no alfa sy omega amin’ny filaharan’ny mpisorona ao amin’ny toko “23.” Ny Sabata voalohany, dia ny Sabata andro fahafito, no alfa amin’ny fisoronana an’ireo efatra alina sy efatra arivo sy iray hetsy, ary ny Sabata farany, dia ny Sabata amin’ny taona fahafito, no omega amin’ny fisoronana an’ireo efatra alina sy efatra arivo sy iray hetsy.

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

“Ireo izay miombona amin’Andriamanitra dia mandeha eo amin’ny fahazavan’ny Masoandron’ny Fahamarinana. Tsy manala baràka ny Mpanavotra azy izy amin’ny fanimbàna ny lalany eo anatrehan’Andriamanitra. Mamirapiratra aminy ny fahazavana avy any an-danitra. Arakaraka ny anatonany ny fiafaran’ny tantaran’ity tany ity no mampitombo indrindra ny fahalalany an’i Kristy sy ny faminaniana momba Azy. Sarobidy tsy manam-petra eo imason’Andriamanitra izy; satria iray saina amin’ny Zanany. Aminy, ny tenin’Andriamanitra dia feno hatsarana sy fahatsaran-tarehy mihoatra noho ny rehetra. Hitany ny maha-zava-dehibe azy. Aseho aminy ny fahamarinana. Ny fampianarana momba ny fahatongavana ho nofo dia asiana famirapiratana malefaka. Hitany fa ny Soratra Masina no lakile mamoha ny zava-miafina rehetra sy mamaha ny fahasarotana rehetra. Ireo izay tsy nety nandray ny fahazavana sy nandeha tao amin’ny fahazavana dia tsy ho afaka hahatakatra ny zava-miafin’ny toe-panahy araka an’Andriamanitra; fa ireo izay tsy nisalasala hitondra ny hazo fijaliana sy hanaraka an’i Jesosy dia hahita fahazavana ao amin’ny fahazavan’Andriamanitra.” The Southern Watchman, April 4, 1905.

Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.

Eto, “manakaiky ny fiafaran’ny tantaran’ity tany ity,” amin’ny faran’ny Andro Fanavotana tandindona notanterahina, ny “fotopampianaran’ny fahatongavana ho nofo” dia asandratra amin’ny famirapiratana “malefaka,” tahaka ny nampisandratana ny fotopampianaran’ny Sabata andro fahafito tamin’ny fiandohan’ny Andro Fanavotana tandindona notanterahina.

“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“Natsangan’i Jesosy ny sarom-batam-panekena, ary hitako ireo takela-bato izay nanoratana ny Didy Folo. Talanjona aho raha nahita ny didy fahefatra teo afovoan’ireo fitsipika folo indrindra, voahodidin’ny famirapiratan’ny hazavana malefaka. Hoy ilay anjely: ‘Izy irery ihany amin’ny folo no mamaritra an’ilay Andriamanitra velona, Izay nahary ny lanitra sy ny tany ary izay rehetra ao aminy. Tamin’ny nanaovana ny fanorenan’ny tany no nametrahana koa ny fanorenan’ny Sabata.’” Testimonies, boky 1, 75.

The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.

Ny Sabata andro fahafito, izay “fanorenana”, no manomboka ny Levitikosy “23”, ary ny Sabata taona fahafito no mamarana ny fijoroana vavolombelon’ny mpisorona araka ny asehon’ny fety amin’ny lohataona sy amin’ny fararano. Ny Sabata taona fahafito dia maneho ny tempoly izay aorina eo ambonin’ny fanorenana. Ny Sabata taona fahafito eo amin’ny farany dia asehon’ny 2,520, tahaka ny Sabata andro fahafito izay asehon’ny 2,300. Ny Sabata taona fahafito dia maneho ny “fotopampianaran’ny fahatongavana ho nofo”. Ny Sabata andro fahafito no famantarana ny Mpahary ary ny Sabata taona fahafito no famantarana ny maha-Andriamanitra miray amin’ny maha-olombelona.

Aligning the Lines

Fandrindrana ny Tsipika

When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.

Rehefa ampifanarahana amin’ireo fety amin’ny lohataona sy ireo fety amin’ny fararano ao amin’ny Levitikosy toko faha-telo amby roapolo, ny fetin’ny Paska dia arahina ny ampitso amin’ny fetin’ny mofo tsy misy masirasira mandritra ny fito andro, ary ny fetin’ny voaloham-bokatra kosa dia manaraka ny ampitson’ny fanombohan’ilay fetin’ny mofo tsy misy masirasira mandritra ny fito andro. Mariky ny lalana telo ao anatin’ny andro telo.

The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.

Ny fe-potoana fito andro izay mandrafitra ny fetin’ny mofo tsy misy masirasira dia manomboka amin’ny fivoriana masina ary mifarana amin’izany koa. Ny ampitson’ny andro anombohan’ny fetin’ny mofo tsy misy masirasira dia tonga ny fetin’ny voaloham-bokatra, ary ao anatin’izany ny fanatitra voaloham-bokatra amin’ny vary hordea amin’ny lohataona. Ny Pentekosta, izay antsoina koa hoe fetin’ny herinandro, dia tonga dimampolo andro aorian’ny fetin’ny voaloham-bokatra, izay manamarika ny fiandohan’ny fe-potoana fito herinandro izay mifarana amin’ny andro fahasivy amby efapolo, ary arahin’ny Pentekosta izany, izay midika hoe dimampolo.

Passover begins at even on the fourteenth. Passover is not a holy convocation.

Manomboka ny harivan’ny andro fahefatra ambin’ny folo ny Paska. Ny Paska dia tsy fiantsoana masina.

Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.

Ary amin’ny andro fahadimy ambin’ny folo dia tonga ny andro firavoravoana fito andro amin’ny mofo tsy misy masirasira. Ny andro voalohany sy ny andro farany amin’izany andro firavoravoana fito andro izany dia fiantsoana masina.

The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.

Ny ampitson’iny, dia ny andro fahenina ambin’ny folo, ilay andron’ny voaloham-bokatra, no tonga. Ary amin’izay no iantombohan’ny fito herinandro izay voamariky ny Fetin’ny Pentekosta; ary ny Pentekosta dia isan’ny fito fiantsoana masina aseho ao amin’ny fety amin’ny lohataona sy amin’ny fararano. Ny voaloham-bokatra kosa tsy fiantsoana masina.

Then on the first day of the seventh month the feast of trumpets, is a holy convocation.

Ary tamin’ny andro voalohan’ny volana fahafito dia ny fetin’ny trompetra, dia fiantsoam-pivavahana masina izany.

The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.

Ny Andro Fanavotana amin’ny andro fahafolon’ny volana fahafito dia fiantsoam-pivoriana masina, nefa tsy fety.

The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.

Ny andro voalohany amin’ny Fetin’ny Tabernakely dia fiantsoana masina. Rehefa tapitra ny fetibe fito andro, dia misy ny andro fahavalo amin’ny Tabernakely, na dia heverina ho ivelan’ireo fotoam-potoana asehon’ny fety aza io andro fahavalo io. Izany andro fahavalo izany dia fiantsoana masina.

This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.

Izany dia mitovy amin’ny fivoriana masina fito rehefa ampidirinao ny Sabata amin’ny andro fahafito izay mampiditra ny fety. Fivoriana masina fito sy fety fito, na dia tsy mitovy fandrindrana amin’ny fivoriana masina aza izy ireo. Ny famantarana voalohany sy farany dia Sabata, voalohany ho an’ny andro, avy eo ho an’ny taona. Ao anatin’ireo fety izay voafaritra eo anelanelan’ny Sabatan’ny alfa sy omega dia misy fety fito sy fivoriana masina dimy. Raha ampidirinao ny Sabata amin’ny andro fahafito, izay alfa, sy ny Sabata amin’ny taona fahafito, izay omega, dia manana fivoriana masina fito sy fety fito ianao. Takatra fa ny andro fahavalo amin’ny Tabernakely dia tsy isan’ny fety, ary mamorona ny zava-miafina momba ilay fahavalo izay avy amin’ny fito. Ny teboka asongadiko eto dia izao: Jesosy, amin’ny maha-Palmoni Azy, no nandamina ireo fiovaovan’ny isa ao anatin’ny toko “23” tamin’ny fomba mahatalanjona tanteraka.

Spring

Lohataona

The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.

Ny fetin’ny lohataona dia ahitana vanim-potoana fito andro amin’ny Fetin’ny Mofo Tsy Misy Masirasira, izay misy fivoriana masina alfa eo am-piandohana sy fivoriana masina omega eo amin’ny farany. Pentekosta no fivoriana masina fahatelo ao amin’ny fetin’ny lohataona. Tonga ny Pentekosta rehefa afaka fe-potoana fito herinandro, izay mifarana amin’ny fety amin’ny andro fahadimampolo. Ny fetin’ny lohataona dia voamariky ny andro fety efatra sy fe-potoana telo. Ny Paska, ny Mofo Tsy Misy Masirasira, ny Voaloham-bokatra ary ny Pentekosta no andro fety efatra, ary ny fe-potoana telo dia ny fito andro amin’ny Mofo Tsy Misy Masirasira, ny sivy amby efapolo andro izay mialoha sady mahafaoka ny andro fahadimampolon’ny Pentekosta, ary ny telo andro voalohany izay fe-potoana iray misy dingana telo.

The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.

Ny fanatitra voaloham-bokatra amin’ny vanim-potoanan’ny Paska dia mifanandrify amin’ny fanatitra voaloham-bokatra amin’ny andro Pentekosta; ny fanatitra voaloham-bokatra avy amin’ny vary hordea ao anatin’ny fe-potoana telo andron’ny Paska, ary ny fanatitra voaloham-bokatra avy amin’ny varimbazaha amin’ny Pentekosta amin’ny fiafaran’ny vanim-potoanan’ny Pentekosta efatra amby efapolo sy sivy, izany hoe— dimampolo andro.

Fall

Fahalavoana

The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.

Ny andro firavoravoana amin’ny fararano dia manomboka amin’ny andro firavoravoana voafaritra iray izay manomboka fe-potoana folo andro ka mitondra ho amin’ny fitsarana. Dimy andro aorian’ny fitsarana dia misy firavoravoana fito andro, izay ny andro voalohany sy ny andro farany amin’ireo fito andro ireo dia voatondro ho fiantsoana masina. Hatramin’ny andro fahadimy ambin’ny folo ka hatramin’ny andro faharoa amby roapolo no ankalazana ny Fetin’ny Tabernakely, ary avy eo amin’ny andro fahatelo amby roapolo no amaritana ny Sabatan’ny tany.

When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.

Rehefa apetratsika eo ambonin’ny fety amin’ny lohataona ny fety amin’ny fararano, dia manana andalana roa isika izay samy asehon’ny andininy roa amby roapolo, koa izany dia asehon’ireo litera roa amby roapolo amin’ny abidy Hebreo. Rehefa atao izany, ny mari-dalana voalohany dia ny fivoriana masina amin’ny Sabatan’ny andro fahafito, ary ny mari-dalana farany dia ny fivoriana masina amin’ny Sabatan’ny taona fahafito.

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 23:39.

Ary koa, amin’ny andro fahadimy ambin’ny folo amin’ny volana fahafito, rehefa voaangonareo ny vokatry ny tany, dia hankalaza fety ho an’i Jehovah mandritra ny hafitoana ianareo; amin’ny andro voalohany dia ho Sabata izany, ary amin’ny andro fahavalo dia ho Sabata koa. Levitikosy 23:39.

Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.

Ny Pentekosta no orana aloha, ary ny Tabernakely no orana aoriana. Ny firotsahan’ny Fanahy Masina tamin’ny Pentekosta dia nasehon’ny andro iray, ary ny firotsahana izay asehon’ny Tabernakely kosa dia vanim-potoana iray izay mifarana, ary avy eo dia arahina Sabata iray, dia ny andro fahavalo, aorian’ny fito andro. Ny Sabata izay manaraka ny fanehoana farany ny firotsahan’ny Fanahy Masina dia maneho ny Sabatan’ny tany miala sasatra mandritra ny arivo taona.

“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 a 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, 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 spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, 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. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses 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 andron’ny fahoriana dia samy nandositra niala tamin’ny tanàna sy ny vohitra izahay rehetra, nefa nenjehin’ny ratsy fanahy, izay niditra tao an-tranon’ny olo-masina nitondra sabatra. Natsangany ny sabatra hamono anay, kanjo tapaka izany ka latsaka tsy nanan-kery tahaka ny mololo. Dia niantsoantso andro aman’alina mba hovonjena izahay rehetra, ary niakatra teo anatrehan’Andriamanitra izany fitarainana izany. Niposaka ny masoandro, ary nijanona ny volana. Nitsahatra tsy nikoriana ny riaka. Nisy rahona maizina sy mavesatra niakatra ka nifandona. Nefa nisy toerana iray mazava, feno voninahitra tsy mihetsika, izay nivoahan’ny feon’Andriamanitra tahaka ny feon’ny rano be, ka nampihorohoro ny lanitra sy ny tany. Nisokatra sy nikatona ny lanitra sady nisahotaka. Nihorohoro ny tendrombohitra tahaka ny volotara eo anoloan’ny rivotra ka namoaka vatolampy rovitra nanodidina. Nandihy tahaka ny vilany mangotraka ny ranomasina ka nanipy vato ho etỳ ambonin’ny tany. Ary raha niteny ny andro sy ny ora hahatongavan’i Jesosy Andriamanitra, ka nanolotra ny fanekena mandrakizay tamin’ny olony Izy, dia nanao fehezanteny iray Izy, avy eo nijanona, raha mbola nikodiadia namakivaky ny tany ny teny. Nitsangana ny Isiraelin’Andriamanitra, ny masony nibanjina niakatra, nihaino ny teny raha nivoaka avy tamin’ny vavan’i Jehovah ka nikodiadia namakivaky ny tany tahaka ny fikotrokotroky ny kotroka mahery indrindra. Tena nampangovitra sy nankalaza izany. Ary tamin’ny faran’ny fehezanteny tsirairay dia niantsoantso ny olo-masina hoe: ‘Voninahitra! Haleloia!’ Namirapiratra tamin’ny voninahitr’Andriamanitra ny tavany; ary namirapiratra tamin’izany voninahitra izany izy, tahaka ny tarehin’i Mosesy raha nidina avy tany Sinay. Tsy nahazaka nijery azy ireo ny ratsy fanahy noho ny voninahitra. Ary raha notononina ny fitahiana tsy manam-pahataperana ho an’ireo izay nanome voninahitra an’Andriamanitra tamin’ny fitandremana ny Sabatany ho masina, dia nisy horakoraka mahery vaika fandresena tamin’ilay bibidia sy tamin’ny sariny.”

“Then commenced the jubilee, when the land should rest.” Early Writings, 34.

“Avy eo dia nanomboka ny jobily, tamin’izay fotoana izay no tokony hialan-tsasatra ny tany.” Early Writings, 34.

The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.

Ny Jobily dia ny taona fahadimampolo, aorian’ny tsingerina fito misy fito taona avy, izay mifanandrify amin’ny andro 49 mitarika ho amin’ny andro fahadimampolo, dia ny Pentekosta. Rehefa ampiraisina amin’ny fetin’ny lohataona ny filaharan’ny fetin’ny fararano, dia misy andro 49 mitarika ho amin’ny Pentekosta, izay manamarika ny fiandohan’ilay vanim-potoana fito andro amin’ny Tabernakely. Mifanaraka ny Pentekosta sy ny Tabernakely, ary miaraka izy ireo no manondro ilay vanim-potoanan’ny ranonorana farany, izay manomboka amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela ka mitohy mandra-pifaran’ny fotoam-pahasoavana, hiverenan’ny Tompo, ary avy eo hitsaharan’ny tany, araka izay asehon’ny Sabatan’ny taona fahafito, izay ilay fahavalo amin’ireo fito ao amin’ny fetin’ny Tabernakely.

When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.

Rehefa ampiarahintsika ireo andalana roa samy misy andininy roa amby roapolo, dia ataontsika izany noho ny antony maro. Samy misy andininy roa amby roapolo ireo andalana roa ireo; ny roa amby roapolo dia ampahafolony amin’ny 220, famantarana ny firaisan’ny maha-Andriamanitra sy ny maha-olona.

Both lines represent the Hebrew alphabet of twenty-two letters.

Ireo andalana roa ireo dia samy maneho ny abidia hebreo misy litera roa amby roapolo.

Both lines represent the feasts.

Samy maneho ireo andro firavoravoana ireo tsipika roa ireo.

Both lines represent the two harvest seasons of the year.

Ireo tsipika roa ireo dia maneho ny fotoam-piotazana roa amin’ny taona.

Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.

Samy maneho ny asan’i Kristy eo amin’ny kianja, ny fitoerana masina ary ny fitoerana masina indrindra ireo tsipika roa ireo. Ny Levitikosy dia manondro ny mpisorona, ary Jesosy no Mpisoronabe any an-danitra. Noho izany antony izany dia ara-drariny ny mampihatra ny fomba fanao tsipika mifanindry amin’ny tsipika amin’ireo andininy efatra amby efapolo ao amin’ny Levitikosy telo amby roapolo.

Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.

Ny Pentekosta no ranonorana voalohany ho an’ny Kristianisma, ary ny Tabernakely no ranonorana farany ho an’ny Kristianisma. Koa izany no ampifandraisintsika ny “andron’ny Pentekosta” amin’ny lohataona amin’ny fito andron’ny Tabernakely amin’ny fararano. Rehefa nilaza i Rahavavy White hoe: “Amin’ny andro fahoriana dia nandositra avy tany an-tanàna sy ny vohitra isika rehetra,” dia manondro ny fotoana izay iainan’ny vahoakan’Andriamanitra any an-efitra noho ny fanenjehana izy. Ny fipetrahana an-trano lay mandritra ny fotoanan’ny Tabernakely dia tandindon’ny tantara izay mitarika mivantana ho amin’ny fitsaharan’ny jobily Sabata ho an’ny tany.

The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.

Ny Andron’ny Pentekosta no manamarika ny fiandohan’ny fito andron’ny Tabernakely. Avy eo, ny jobily dia asehon’ny andro fahavalo, dia ilay manaraka ny fito andron’ny Tabernakely. Dimy andro talohan’ny fetin’ny Tabernakely dia ny Andro Famonjena amin’ny ota. Koa dimy andro talohan’ny Pentekosta, izay manamarika ny fiandohan’ny Tabernakely, dia voamarika ny fitsarana. Folo andro talohan’ny fitsaran’ny Andro Famonjena amin’ny ota dia ny fetin’ny Trompetra. Raha atambatra ireo tsipika, dimy andro talohan’ny lalàna alahady, izay asehon’ny Pentekosta, dia voamarika ny fitsarana. Folo andro talohan’izany dia voamarika ny fetin’ny Trompetra.

The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.

Ny batisan’i Kristy dia naneho ny fahafatesany sy ny fandevenana ary ny fitsanganany tamin’ny maty. Ireo dingana telo ireo dia asehon’ny fahafatesany tamin’ny Paska, ny fandevenana azy sy ny fitsaharany tamin’ny Sabata, ary ny fitsanganany tamin’ny maty tamin’ny Alahady. Ireo telo andro amin’ny fahafatesany sy ny fandevenana ary ny fitsanganany tamin’ny maty dia mari-pamantarana iray izay ahitana dingana telo. Noho izany dia manomboka amin’ny fitsanganana amin’ny maty isika amin’ny fanakambanana ireo tsipika roa amin’ny fety amin’ny lohataona sy amin’ny fararano. Ny fitsanganana tamin’ny maty tamin’ny andro fahatelo no manomboka vanim-potoana maharitra sivy amby efapolo andro izay mitondra mankany amin’ny Pentekosta, izay lalàna alahady. Io vanim-potoana sivy amby efapolo andro io dia ialohavan’ny fetin’ny mofo tsy misy masirasira, izay manomboka iray andro mialoha ary mitohy dimy andro aorian’ny andron’ny voaloham-bokatra.

From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.

Hatramin’ny fitsanganan-ko velona amin’ny santatra ka hatramin’ny lalàn’ny Alahady dia sivy amby efapolo andro, ary ny lalàn’ny Alahady no andro fahadimampolo. Dimy andro mialoha ny lalàn’ny Alahady no anehoana ny fitsarana, ary folo andro mialoha izany fitsarana izany no amaritana ny fampitandreman’ny trompetra. Ny fitsanganan-ko velona no famantarana voalohany eny an-dalana, avy eo dimy andro tatỳ aoriana dia mifarana ny fe-potoan’ny mofo tsy misy masirasira. Telopolo andro aorian’ny fiafaran’ny mofo tsy misy masirasira no miseho ny fampitandreman’ny trompetra. Folo andro tatỳ aoriana dia voamarika ny fitsaran’ny Andro Fanavotana, ary dimy andro tatỳ aoriana dia tonga ny lalàn’ny Alahady amin’ny Pentekosta.

This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.

Izany dia manondro mari-pamantarana fito ao amin’ny fampiharana tsipika eo ambonin’ny tsipika ny fety amin’ny lohataona sy ny fararano; ny fiandohan’ny mofo tsy misy lalivay, ny fitsanganana amin’ny maty, ny fiafaran’ny mofo tsy misy lalivay, ny fampitandremana amin’ny trompetra, ny fitsarana, ny Pentekosta, ary ny ranonorana farany. Ireo mari-pamantarana fito ireo dia apetraka ao anatin’ny Sabata alpha amin’ny andro fahafito sy Sabata omega amin’ny taona fahafito. Ireo mari-pamantarana fito voasokajy eo anelanelan’ireo Sabata roa ireo dia manavaka sy mampahafantatra fe-potoana dimy andro, arahin’ny fe-potoana telopolo andro, fe-potoana folo andro, fe-potoana dimy andro, ary fe-potoana fito andro.

When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”

Rehefa ampifanarahana amin’izany ny fitsanganan’i Kristy tamin’ny maty, dia hitantsika fa nisy fe-potoana efapolo andro izay nampianarany ny mpianatra “mifanatrika”, ary taorian’izany dia niakatra Izy. Avy eo, nandritra ny folo andro, ny mpianatra dia tao amin’ny efitra ambony. Nifarana tamin’ny Andron’ny Pentekosta ireo folo andro ireo, izay ny lalàn’ny Alahady. Izany dia manampy fe-potoana efapolo andro sy fe-potoana folo andro eo amin’ny tsipiky ny mpisorona asehon’ny Levitikosy “23.”

From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.

Manomboka amin’ny fitsanganana amin’ny maty dia misy dimy andro hatramin’ny faran’ny mofo tsy misy lalivay, avy eo telopolo andro hatramin’ny fampitandremana amin’ny trompetra, avy eo dimy andro hatramin’ny fiakaran’i Kristy, avy eo dimy andro hatramin’ny fitsarana, avy eo dimy andro hatramin’ny fito andron’ny orana farany amin’ny Pentekosta.

The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.

Ny fiandohan’ny fito andro amin’ny mofo tsy misy lalivay dia arahin’ny fitsanganan’ny voaloham-bokatra amin’ny maty ny ampitso. Ao anatin’ireo fito andro amin’ny mofo tsy misy lalivay no isehoan’ny fitsanganana amin’ny maty, ary dimy andro aorian’ny fitsanganana dia mifarana ny vanim-potoanan’ny mofo tsy misy lalivay.

Thirty days after the end of unleavened bread the trumpets mark a warning.

Telopolo andro aorian’ny fiafaran’ny mofo tsy misy lalivay, ny trompetra dia manamarika fampitandremana.

Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.

Dimy andro taorian’ny fampitandremana tamin’ny trompetra dia niakatra Kristy, rehefa avy nampianatra nandritra ny efapolo andro. Ny niakarany dia nanamarika ny fiandohan’ny folo andro tao amin’ny efitra ambony.

Then five days after His ascension judgment is marked.

Ary dimy andro taorian’ny niakarany dia voamarika ny fitsarana.

Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.

Dimy andro tatỳ aoriana, ny lalàn’ny Alahady amin’ny Pentekosta no manokatra ny fe-potoana fito andro amin’ny orana farany.

The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.

Ny arivo sy efatra alina sy iray hetsy dia ireo izay manaraka ny Zanak’ondry na aiza na aiza alehany. Elia sy Mosesy dia novonoina tamin’ny 18 Jolay 2020. Novonoina izy ireo teo amin’izay toerana nanomboana ny Tompontsika koa. Ny fitsanganan’i Kristy tamin’ny maty dia tandindon’ny fitsanganana tamin’ny 31 Desambra 2023. Talohan’izany daty izany, tamin’ny Jolay 2023, dia nisy feo niantso tany an-efitra nanomboka nampaneno hafatra iray naseho ho mofo tsy misy lalivay. Ny lalivay dia tandindon’ny fahadisoana, ny fihatsarambelatsihy ary ny ota, ary ilay hafatra avy tany an-efitra dia tsy nisy lalivay. Hatramin’ny 31 Desambra 2023 ka mandra-pahatongan’ny lalàna alahady, ny Levitikosy “23” dia namolavola rafitra iray momba ny fanavotana ny arivo sy efatra alina sy iray hetsy. Izany rafitra izany dia mifanaraka amin’ny nofin’i Miller, amin’ny varavaran’ny lanitra ao amin’ny Malakia toko fahatelo sy ny Apokalypsy sivy ambin’ny folo. Mifanaraka amin’ny ora fahatelo sy fahasivy ao amin’ny herinandro masina hatramin’ny taona 27 ka hatramin’ny 34 taor. J.K.

We will continue these things in the next article.

Hohamafisintsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.

“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’

“‘Amin’ny fahalalana no hamenoana ny efi-trano amin’ny harena sarobidy sy mahafinaritra rehetra.’”

“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

“Ho an’ny saina sy ny fanahy, tahaka izany koa ho an’ny vatana, dia lalàn’Andriamanitra ny ahazoana hery amin’ny alalan’ny ezaka. Ny fanazarana no mampivelatra. Mifanaraka amin’izany lalàna izany, Andriamanitra dia nanome tao amin’ny Teniny ny fomba ho amin’ny fampivelarana ara-tsaina sy ara-panahy.

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

Ny Baiboly dia mirakitra ny foto-kevitra rehetra ilain’ny olona ho fantatra mba hahatonga azy ho vonona na ho amin’ity fiainana ity na ho amin’ny fiainana ho avy. Ary azon’ny rehetra takarina ireo foto-kevitra ireo. Tsy misy olona manana toe-panahy mankasitraka ny fampianarany ka mamaky andalan-teny iray monja ao amin’ny Baiboly, nefa tsy hahazo avy aminy hevitra mahasoa iray akory. Kanefa ny fampianarana sarobidy indrindra ao amin’ny Baiboly dia tsy azo amin’ny fianarana an-tselika na tsy mifandray. Ny rafitra lehiben’ny fahamarinana ao aminy dia tsy aseho amin’ny fomba ahafahan’ny mpamaky maimaika na tsy mitandrina mamantatra azy. Maro amin’ireo hareny no miafina lalina any ambanin’ny velarany, ka tsy azo afa-tsy amin’ny fikarohana mazoto sy ezaka mitohy. Ny fahamarinana izay mandrafitra izany fitambarana lehibe izany dia tsy maintsy karohina sy angonina, “eto kely, ary eroa kely.” Isaia 28:10.

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

“Rehefa dinihina sy angonina toy izany izy ireny, dia ho hita fa mifanaraka tanteraka samy izy. Ny Filazantsara tsirairay dia famenon’ny hafa, ny faminaniana rehetra dia fanazavana ny hafa, ary ny fahamarinana rehetra dia fivelaran’ny fahamarinana hafa iray. Ny tandindona ao amin’ny fitantanana jiosy dia hazavain’ny Filazantsara. Ny foto-kevitra rehetra ao amin’ny tenin’Andriamanitra dia samy manana ny toerany, ary ny zava-misy rehetra dia samy manana ny heviny. Ary ny rafitra manontolo, na eo amin’ny famolavolana na eo amin’ny fanatanterahana, dia mitondra porofo momba ny Mpamorona azy. Rafitra toy izany dia tsy misy saina hafa afa-tsy ny an’ny Ilay Tsy Manam-petra no mahay mamisavisa na mamorona azy.”

“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

Amin’ny fandinihana ireo ampahany samihafa sy ny fianarana ny fifandraisany, dia antsoina hiasa mafy indrindra ny fahaiza-misaina ambony indrindra ao amin’ny sain’olombelona. Tsy misy olona afaka mirotsaka amin’ny fianarana toy izany ka tsy hampivelatra ny herin-tsainy.

“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

“Ary tsy amin’ny fikarohana ny fahamarinana sy ny fanangonana izany ihany no isian’ny hasarobidin’ny fianarana ny Baiboly ho an’ny saina. Ao koa izany amin’ny ezaka takina mba hahazoana ny hevi-dehibe aseho ao. Ny saina izay variana amin’ny raharaha tsotra sy mahazatra ihany dia mihena sy malemy. Raha tsy ampanaovina mihitsy hahatakatra fahamarinana lehibe sy mivelatra lavitra izy, dia very tsikelikely ny heriny hitombo. Ho fiarovana amin’izany fahasimbana izany sy ho fanentanana ny fivelarana, tsy misy zavatra hafa mitovy amin’ny fianarana ny Tenin’Andriamanitra. Amin’ny maha-fitaovana fanofanana ara-tsaina azy, ny Baiboly dia mahery kokoa noho ny boky hafa rehetra, na noho ny boky hafa rehetra atambatra aza. Ny halehiben’ny foto-keviny, ny fahatsoran-kajany amin’ny filazany, ny hakanton’ny sary an’ohatra ampiasainy, dia mamelombelona sy mampiakatra ny fisainana tahaka ny tsy misy hafa mahavita izany. Tsy misy fianarana hafa afaka manome hery ara-tsaina tahaka ny ezaka hahazoana ny fahamarinana goavana mahatalanjona ao amin’ny fanambarana. Ny saina izay entina mifandray amin’ny fisainan’Ilay Tsy Manam-petra toy izany dia tsy maintsy mivelatra sy mihamatanjaka.”

“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

“Ary mbola lehibe lavitra noho izany aza ny herin’ny Baiboly eo amin’ny fampivelarana ny toetra ara-panahy. Ny olombelona, izay noforonina ho amin’ny fiombonana amin’Andriamanitra, dia ao anatin’izany fiombonana izany ihany no ahitany ny tena fiainany sy ny fivoarany. Noforonina mba hahita ao amin’Andriamanitra ny fifaliany ambony indrindra izy, ka tsy hahita amin’ny zavatra hafa na inona na inona izay mahavita mampitony ny hetahetan’ny fo sy mahafa-po ny hanoanana ary ny hetahetan’ny fanahy. Izay mandinika ny tenin’Andriamanitra amin’ny fanahy tso-po sy mora ampianarina, ka mitady hahatakatra ny fahamarinany, dia ho ampifandraisina amin’ny Mpanoratra azy; ary, afa-tsy noho ny safidiny ihany, dia tsy misy fetra ny amin’izay mety ho fivoarany.

“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

Amin’ny halehiben’ny karazan-tahany sy ny lohaheviny maro samy hafa, ny Baiboly dia manana zavatra mahasarika ny saina rehetra sy manohina ny fo rehetra. Ao amin’ny pejiny no ahitana tantara tranainy indrindra; tantaram-piainana tena mifanaraka amin’ny zava-misy indrindra; foto-kevitry ny fitondrana ho fanapahana ny fanjakana sy ho fandrindrana ny ankohonana—foto-kevitra izay tsy mbola notovian’ny fahendren’olombelona velively. Ahitana filozofia lalina indrindra izy, tononkalo mamy indrindra sy faratampony indrindra, feno firehetam-po indrindra sady mampalahelo indrindra. Mihoatra tsy hita refy amin’ny lanjany noho ny soratr’izay mpanoratra olombelona rehetra ny asa soratry ny Baiboly, na dia rehefa dinihina amin’izany lafiny izany aza; kanefa mbola manana velarana tsy manam-petra lavitra kokoa izy ireo, ary manana vidy lehibe lavitra tsy manam-petra, rehefa jerena eo amin’ny fifandraisany amin’ilay hevitra foibe lehibe. Rehefa jerena amin’ny fahazavan’izany hevitra izany, ny lohahevitra rehetra dia mahazo heviny vaovao. Ao anatin’ireo fahamarinana voalaza amin’ny fomba tsotra indrindra dia voafaoka ireo foto-kevitra avo tahaka ny lanitra sy mahatafiditra ny mandrakizay.

“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.

Ny lohahevitra ivon’ny Baiboly, ilay lohahevitra izay iangonan’ny lohahevitra hafa rehetra ao amin’ny boky manontolo, dia ny drafi-panavotana, dia ny famerenana ao amin’ny fanahin’olombelona ny endrik’Andriamanitra. Hatramin’ilay fanondroana voalohany ny fanantenana tao amin’ny sazy nambara tao Edena ka hatramin’ilay teny fikasana farany be voninahitra ao amin’ny Apokalypsy hoe: “Ary hahita ny tavany izy; ary ny anarany ho eo amin’ny handriny.” (Apokalypsy 22:4), ny votoatin’ny boky tsirairay sy ny andalan-teny tsirairay ao amin’ny Baiboly dia ny fampivelarana ity lohahevitra mahagaga ity,—ny fampiakarana ny olona,—dia ny herin’Andriamanitra, “izay manome antsika ny fandresena amin’ny alalan’i Jesosy Kristy Tompontsika.” 1 Korintiana 15:57.

“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.

“Izay mahazo izao hevitra izao dia manana eo anoloany saha tsy manam-petra hohalalinina. Manana ny fanalahidy izay hamoha ho azy ny trano firaketana manontolo amin’ny haren’ny tenin’Andriamanitra izy.”

“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.

“Ny siansan’ny fanavotana no siansan’ny siansa rehetra; ilay siansa izay ianaran’ny anjely sy ny faharanitan-tsaina rehetra any amin’ireo tontolo tsy lavo; ilay siansa izay mahasarika ny sain’ny Tompontsika sy Mpamonjintsika; ilay siansa izay miditra ao amin’ilay fikasan’Ilay Tsy Manam-petra, izay nokolokoloina tao an-tsainy—‘izay nafenina tamin’ny fahanginana hatramin’ny andro mandrakizay’ (Romana 16:25, R.V.); ilay siansa izay hianaran’ireo navotan’Andriamanitra mandritra ny taona tsy manam-pahataperana. Ity no fianarana ambony indrindra azon’ny olombelona irosoana. Tahaka ny tsy ahafahan’ny fianarana hafa rehetra manao azy, dia hampahavelona ny saina sy hanandratra ny fanahy izy.”

“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.

“‘Ny hatsaran’ny fahalalana dia izao: ny fahendrena manome aina ho an’izay manana azy.’ ‘Ny teny izay lazaiko aminareo,’ hoy Jesosy, ‘dia fanahy sy fiainana.’ ‘Ary izao no fiainana mandrakizay, dia ny hahalalany Anao, Ilay hany Andriamanitra marina, sy Izay nirahinao, dia Jesosy Kristy.’ Mpitoriteny 7:12; Jaona 6:63; 17:3, R.V.”

“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

Ny hery mahary izay niantso ireo tontolo ho eo amin’ny fisiana dia ao amin’ny tenin’Andriamanitra. Io teny io no mampita hery; miteraka aina izy. Ny didy rehetra dia teny fikasana; raha eken’ny sitrapo ka raisina ao amin’ny fanahy, dia mitondra miaraka aminy ny ain’Ilay Tsy Manam-Petra. Manova ny toetra izy ary mamorona indray ny fanahy araka ny endrik’Andriamanitra.

“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.

Ny aina omena toy izany dia tahirizina amin’izany fomba izany koa. “Ny olona hivelona amin’ny teny rehetra izay aloaky ny vavan’Andriamanitra” (Matio 4:4).

“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.

“Ny saina, dia ny fanahy, dia aorina sy tanjahana amin’izay haniny; ary anjarantsika no mamaritra izay hamelomana azy. Eo anatin’ny fahefan’ny tsirairay ny mifidy izay lohahevitra hibahana ao an-tsaina sy hamolavola ny toetra. Momba ny olombelona rehetra izay nahazo tombontsoa hanatona ny Soratra Masina, dia hoy Andriamanitra: ‘Nosoratako ho azy ny zava-dehibe amin’ny lalàko.’ ‘Miantsoa Ahy, dia hovaliako ianao, ary hasehoko anao ny zavatra lehibe sy mahery, izay tsy fantatrao.’ Hosea 8:12; Jeremiah 33:3.”

“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.

“Miaraka amin’ny tenin’Andriamanitra eo an-tànany, ny olombelona rehetra, na aiza na aiza no ametrahana ny anjarany eo amin’ny fiainana, dia mety hanana fiombonana tahaka izay hofidiny. Ao amin’ny pejiny no ahafahany mifampiresaka amin’ny mendri-kaja indrindra sy tsara indrindra amin’ny taranak’olombelona, ary mihaino ny feon’Ilay Mandrakizay raha miteny amin’ny olombelona Izy. Raha mandinika sy misaintsaina ireo lohahevitra izay ‘irin’ny anjely hozahana’ (1 Petera 1:12) izy, dia mety hanana ny fiombonan’izy ireo. Mety hanaraka ny dian’ilay Mpampianatra avy any an-danitra izy, ary hihaino ny teniny tahaka ny tamin’Izy nampianatra teny an-tendrombohitra sy teny an-tsaha ary teny amoron-dranomasina. Mety hitoetra eto amin’izao tontolo izao ao anatin’ny rivo-piainan’ny lanitra izy, ka hizara amin’ireo malahelo sy alaim-panahy eto an-tany eritreritra feno fanantenana sy faniriana ny fahamasinana; ary ny tenany kosa hanakaiky hatrany, hanakaiky hatrany kokoa, ho amin’ny fiombonana amin’Ilay Tsy Hita maso; tahaka ilay fahiny izay niara-nandeha tamin’Andriamanitra, ka nanatona hatrany, nanatona hatrany kokoa ny tokonan’ny tontolo mandrakizay, mandra-pisokafan’ny vavahady, ka hidirany ao. Tsy ho hitany ho vahiny ny tenany. Ny feo hiarahaba azy dia ny feon’ireo masina izay, na dia tsy hita maso aza, no mpiara-dia taminy teto an-tany—feo izay nianarany novahana sy notiaviny teto. Izay velona tao amin’ny fiombonana tamin’ny lanitra tamin’ny alalan’ny tenin’Andriamanitra, dia hahita ny tenany ho ao an-trano ao anatin’ny fiombonan’ny lanitra.” Education, 123–127.