When Leviticus twenty-three is broken into two equal lines of twenty-two verses in conjunction with the line of Christ where the spring feasts met their antitype, we can demonstrate a line that begins with the three steps of the Passover of Friday evening, unleavened bread of Sabbath and the first fruits on the first day of the week. This is one waymark, as represented by Christ’s baptism, but that one waymark has three steps.
Rehefa zaraina ho andalana roa mitovy misy andininy roa amby roapolo avy ny Levitikosy faha-telo amby roapolo, ka ampifandraisina amin’ny andalan’i Kristy izay nahatanterahan’ny fety amin’ny lohataona ny tandindony, dia azontsika aseho ny andalana iray izay manomboka amin’ireo dingana telo amin’ny Paska amin’ny zoma hariva, ny mofo tsy misy masirasira amin’ny Sabata, ary ny voaloham-bokatra amin’ny andro voalohan’ny herinandro. Izany dia mari-dalana iray, araka ny asehon’ny batisan’i Kristy, nefa io mari-dalana iray io dia misy dingana telo.
When we begin at the resurrection and extend into the future forty days we come to a turning point, for it was then that Christ left off teaching face to face and ascended in the clouds. The one hundred and forty-four thousand also ascend in the clouds.
Rehefa manomboka amin’ny fitsanganana amin’ny maty isika ka manitatra izany ho efapolo andro mankany amin’ny hoavy, dia tonga amin’ny teboka fihodinana isika; fa tamin’izany no nitsaharan’i Kristy tsy hampianatra mifanatrika intsony ka niakatra tamin’ny rahona. Ny iray hetsy sy efatra arivo sy efatra alina dia miakatra amin’ny rahona koa.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:12–15.
Dia nandre feo mahery avy tany an-danitra nanao tamin’ireo hoe: Miakara atỳ. Dia niakatra ho any an-danitra tamin’ny rahona izy roa; ary hitan’ny fahavalony izany. Ary tamin’izany ora izany dia nisy horohoron-tany lehibe; ka lavo ny ampahafolon’ny tanàna, ary olona fito arivo no maty tamin’izany horohoron-tany izany; ary ny sisa dia raiki-tahotra ka nanome voninahitra an’Andriamanitry ny lanitra. Lasa ny loza faharoa; ary, indro, avy faingana ny loza fahatelo. Ary nitsoka ny trompetra ilay anjely fahafito; dia nisy feo mahery tany an-danitra nanao hoe: Efa tonga fanjakan’ny Tompontsika sy ny Kristiny ny fanjakan’izao tontolo izao; ary hanjaka mandrakizay doria Izy. Apokalypsy 11:12–15.
The second and third woe are Islam, and the seventh angel is the third woe, which is once again, Islam. The third woe arrives quickly at the earthquake. The earthquake is the Sunday law in the United States; the United States is the earth beast of Revelation thirteen, and the Sunday law is the shaking, which is a quaking. The earth beast is the premier king of the ten kings, and when the United States is overthrown at the Sunday law, a tenth part of the city will have fallen. In the same hour of the Sunday law, the two witnesses represented by Elijah and Moses, the same two witnesses who appeared transfigured with Christ unto Peter, James and John, are lifted up to heaven in a cloud, and everyone sees, for their enemies beheld them.
Ny loza faharoa sy fahatelo dia ny Islam, ary ny anjely fahafito no loza fahatelo, izay, indray mandeha indray, dia ny Islam. Tonga faingana amin’ny horohoron-tany ny loza fahatelo. Ny horohoron-tany dia ny lalàna Alahady any Etazonia; i Etazonia no bibidia avy amin’ny tany ao amin’ny Apokalypsy telo ambin’ny folo, ary ny lalàna Alahady no fanozongozonana, izay fihovitrovitra. Ny bibidia avy amin’ny tany no mpanjaka lohany amin’ireo mpanjaka folo, ary rehefa rava i Etazonia amin’ny lalàna Alahady, dia ho lavo ny ampahafolon’ny tanàna. Amin’io ora io ihany amin’ny lalàna Alahady, dia asandratra ho any an-danitra ao anaty rahona ireo vavolombelona roa, izay asehon’i Elia sy Mosesy, dia ireo vavolombelona roa ireo ihany izay niseho niova tarehy niaraka tamin’i Kristy teo anatrehan’i Petera sy Jakoba ary Jaona, ary hitan’ny olona rehetra izany, fa nibanjina azy ireo ny fahavalony.
Forty days after the resurrection Jesus “ascended” into the clouds and the ten days in the upper room began. The ascension is a visual test, as is the second of the three angels. At His ascension the angels stated that He would return with clouds, as He just ascended with clouds.
Efapolo andro taorian’ny fitsanganana tamin’ny maty dia “niakatra” tao amin’ny rahona Jesosy, ary nanomboka ny folo andro tao amin’ny efitra ambony. Ny fiakarana dia fitsapana hita maso, tahaka ny anjelin’ny faharoa amin’ireo anjely telo. Tamin’ny niakarany dia nilaza ny anjely fa hiverina miaraka amin’ny rahona Izy, tahaka ny niakarany niaraka tamin’ny rahona.
And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts 1:9–11.
Ary rehefa nilaza izany zavatra izany Izy, raha mbola nijery Azy ireo, dia nakarina Izy; ary nisy rahona nandray Azy tsy ho hitan’ny masony intsony. Ary raha mbola nibanjina mafy ny lanitra izy ireo, tamin’ny niakarany, indro, nisy lehilahy roa nitsangana teo anilany, nitafy fitafiana fotsy; izay nanao taminy koa hoe: Ry lehilahy Galiliana, nahoana ianareo no mitsangana mijery ny lanitra? Io Jesosy io ihany, Izay nakarina niala teo aminareo ho any an-danitra, dia mbola ho avy tahaka izany koa, araka izay nahitanareo Azy niakatra ho any an-danitra. Asan’ny Apostoly 1:9–11.
His return at His Second Coming is in the “glory” of His kingdom.
Ny fiverenany amin’ny Fiaviany Fanindroany dia ao amin’ny “voninahitry” ny fanjakany.
Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. Mark 8:38.
Koa na iza na iza menatra Ahy sy ny teniko eo amin’izao taranaka mpijangajanga sy mpanota izao, dia ho menatra azy kosa ny Zanak’olona, rehefa avy amin’ny voninahitry ny Rainy Izy mbamin’ny anjely masina. Marka 8:38.
This same “glory” is what Peter, James and John witnessed at the Mount of Transfiguration. The Mount of Transfiguration was also a second step, preceded and followed by Caesarea Philippi and Caesarea Maritima respectively. The second test is also the image of the beast test, a test which requires the prophetic recognition that the image of the beast is being formed. The second test is also Melzar inspecting Daniel and his friends to compare their countenances with those who did not eat pulse. It is a visual test. The second step in the three covenant steps of Abram’s covenant history was the “sign” of circumcision. The second step represents the sealing of God’s people as they are lifted up as an ensign. The second step is where “glory” is manifested, for the first angel’s three steps are fear, “glory” and judgment. The fortieth day of the Pentecostal season aligns with the Mount of Transfiguration. Remove your shoes, for you are on holy ground.
Io “voninahitra” io ihany no vavolombelon’i Petera sy Jakoba ary Jaona teo amin’ny Tendrombohitry ny Fiovan-tarehy. Ny Tendrombohitry ny Fiovan-tarehy koa dia dingana faharoa, izay nialohavan’i Kaisaria Filipy ary narahin’i Kaisaria Maritima avy. Ny fitsapana faharoa koa dia fitsapana ny sarin’ny bibidia, fitsapana izay mitaky fahafantarana ara-paminaniana fa eo am-pananganana ny sarin’ny bibidia. Ny fitsapana faharoa koa dia Melzara mandinika an’i Daniela sy ny namany mba hampitaha ny endrik’izy ireo amin’ny an’ireo izay tsy nihinana legioma. Fitsapana hita maso izany. Ny dingana faharoa ao amin’ireo dingana telo amin’ny fanekena eo amin’ny tantaran’ny faneken’i Abrama dia ny “famantarana” ny famorana. Ny dingana faharoa dia maneho ny fanombohan-kase ny vahoakan’Andriamanitra raha asandratra ho famantarana izy ireo. Ny dingana faharoa no isehoan’ny “voninahitra”, fa ny dingana telon’ilay anjely voalohany dia tahotra, “voninahitra”, ary fitsarana. Ny andro fahefapolon’ny vanim-potoanan’ny Pentekosta dia mifandrindra amin’ny Tendrombohitry ny Fiovan-tarehy. Esory ny kiraronao, fa eo amin’ny tany masina ianao.
The ascension is a visual test, and in the line of the feasts, the ascension at the forty-day mark is preceded by five days with the feast of Trumpets. The feast of Trumpets identifies the warning of the seventh trumpet, which is the warning of Islam.
Ny fiakarana dia fitsapana hita maso, ary ao anatin’ny filaharan’ny fety, ny fiakarana amin’ny faha‑efapolo andro dia ialohavan’ny dimy andro mifandraika amin’ny fetin’ny Trompetra. Ny fetin’ny Trompetra dia manondro ny fampitandremana avy amin’ny trompetra fahafito, izay fampitandremana momba ny Silamo.
The ascension follows the trumpets by five days, and then five days after the ascension the Day of atonement marks judgment. The trumpet is the old paths, it is the Laodicean message, it is Islam and it is the foundational message of the first angel. Five days later, when the “face-to-face” instruction ends, the visual second test of the second angel is marked by the ascension. Five days after that, judgment marks the third angel.
Ny fiakarana dia manaraka ny trompetra dimy andro aty aoriana, ary avy eo, dimy andro aorian’ny fiakarana, ny Andro Fanavotana no manamarika ny fitsarana. Ny trompetra dia ireo lalana fahiny, izy no hafatry ny Laodikia, izy dia ny Islam, ary izy no hafatra fototra iorenan’ny anjely voalohany. Dimy andro aty aoriana, rehefa mifarana ny fampianarana “mifanatrika”, ny fitsapana faharoa hita maso an’ny anjely faharoa dia marihin’ny fiakarana. Dimy andro aorian’izany, ny fitsarana no manamarika ny anjely fahatelo.
Five days after judgment upon the house of God has finished, judgment comes on the United States as marked by the Day of Pentecost.
Dimy andro aorian’ny fahavitan’ny fitsarana amin’ny tranon’Andriamanitra, dia tonga amin’i Etazonia ny fitsarana, araka ny voamariky ny Andron’ny Pentekosta.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.
Ary hoy Izy tamin’i Abrama hoe: Aoka ho fantatrao marina fa ho vahiny any amin’ny tany tsy azy ny taranakao, ary hanompo azy ireo; ary hampahory azy efa-jato taona izy ireo; ary ny firenena izay hotompoiny kosa dia hotsaraiko; ary rehefa afaka izany dia hivoaka amin’ny fananana be izy. Genesisy 15:13, 14.
The “great substance” the one hundred and forty-four thousand possess at the Sunday law, where the “nation” of the United States is judged, is Isaiah’s chapter six’s substance, representing Divinity. Abraham’s covenant prophecy says “also that nation,” thus identifying that God’s people are sealed before the Sunday law. Then at the Sunday law a period represented by the seven days of the feast of Tabernacles, the latter rain is poured out without measure as judgment is accomplished on the great multitude outside of God’s house.
Ny “harena lehibe” izay ananan’ny iray hetsy sy efatra arivo amin’ny fotoanan’ny lalàn’ny Alahady, izay itsarana ny “firenena” Etazonia, dia ilay harena ao amin’ny toko fahenina ao amin’i Isaia, izay maneho ny Maha-Andriamanitra. Ny faminanian’ny faneken’i Abrahama dia milaza hoe “ary io firenena io koa,” ka izany no manondro fa voaisy tombo-kase ny vahoakan’Andriamanitra alohan’ny lalàn’ny Alahady. Avy eo, amin’ny fotoanan’ny lalàn’ny Alahady, dia vanim-potoana iray asehon’ny fito andro amin’ny Fetin’ny Tabernakely, izay andrarahana tsy misy fetra ny ranonorana farany, raha tanterahina ny fitsarana amin’ilay vahoaka betsaka any ivelan’ny tranon’Andriamanitra.
On July 18, 2020 the two witnesses were slain in the streets of Sodom and Egypt. The two witnesses were Moses and Elijah, and William Miller was the Elijah of his history. In his dream he closed his eyes for a moment, and on July 18, 2020 he prophetically closed his eyes in death. When he opened his eyes, the room was empty, a door and the windows were open. When Miller then saw the work the dirt brush man was accomplishing, he pleaded with him to be careful, and the dirt brush man insured him all would be well.
Tamin’ny 18 Jolay 2020 dia novonoina teo amin’ny lalan’i Sodoma sy Egypta ireo vavolombelona roa. Ireo vavolombelona roa ireo dia i Mosesy sy Elia, ary i William Miller no Elia tamin’ny tantarany. Tao amin’ny nofiny dia nanakimpy ny masony vetivety izy, ary tamin’ny 18 Jolay 2020 dia nanakimpy ny masony tamin’ny fahafatesana ara-paminaniana izy. Rehefa nosokafany ny masony, dia foana ny efitra, ary misokatra ny varavarana sy ny varavarankely. Ary rehefa hitan’i Miller ny asa notanterahin’ilay lehilahy mpamafa vovoka, dia niangavy azy izy mba hitandrina, ary nanome toky azy ilay lehilahy mpamafa vovoka fa ho tsara avokoa ny zavatra rehetra.
When Miller awoke in the wilderness, in July of 2023, the feast of unleavened bread arrived, just in advance of the resurrection on December 31, 2023. At that point—the prophetic message of the true Midnight Cry, the “cry” that every other prophetic message that had ever been unsealed typified, began to be unsealed, for the end of the three and a half days identifies a “time of the end,” and at the “time of the end” there is always a prophetic unsealing. This is always the case, for Christ is the same yesterday, today and forever. His dealings with men are ever the same, for He works on the same “lines” now as He ever has. At the end of the three and a half days the Revelation of Jesus Christ was unsealed.
Rehefa nifoha tany an-efitra i Miller, tamin’ny Jolay 2023, dia tonga ny fetin’ny mofo tsy misy lalivay, mialoha kely ny fitsanganana amin’ny maty tamin’ny 31 Desambra 2023. Tamin’izay fotoana izay—dia nanomboka novelarina ny hafatra ara-paminaniana momba ilay tena Antso amin’ny Misasakalina, ilay “antso” izay nasongadin’ny hafatra ara-paminaniana rehetra izay efa novelarina hatrizay; satria ny fiafaran’ireo telo andro sy tapany dia manondro “fotoanan’ny farany,” ary amin’ny “fotoanan’ny farany” dia misy hatrany fanokafana ara-paminaniana. Izany no mitranga mandrakariva, fa i Kristy no tsy miova, omaly sy anio ary mandrakizay. Ny fifandraisany amin’ny olombelona dia tsy miova mandrakariva, fa miasa amin’ireo “tsipika” mitovy Izy ankehitriny tahaka izay efa nataony hatrizay. Tamin’ny faran’ireo telo andro sy tapany dia novelarina ny Fanambaran’i Jesosy Kristy.
The resurrected body had been typified by Adam, who was first formed, and then breathed upon with the breath of life. The dead dry bones of Ezekiel 37, were also first formed by one prophecy, and thereafter brought to life by a second prophecy that brought the breath of life to the lifeless body with a message of the four winds, which is the sealing message. In both illustrations the prophecy that is unsealed is two parts, which are presented in a variety of ways. They are the internal and the external, they are the vision of the Ulai and Hiddekel rivers; they are the chazon and mareh visions; they are the two witnesses, the two golden pipes and on and on.
Ny vatana natsangana tamin’ny maty dia efa nanehoana mialoha tamin’i Adama, izay noforonina voalohany, ary avy eo nofefena fofonaina tamin’ny fofon’aina. Ny taolana maina matin’i Ezekiela 37 koa dia noforonina aloha tamin’ny faminaniana iray, ary taorian’izany dia novelomina tamin’ny faminaniana faharoa izay nitondra ny fofon’aina ho amin’ilay vatana tsy nisy aina tamin’ny alalan’ny hafatry ny rivotra efatra, izay hafatra fanisiana tombo-kase. Ao amin’ireo fanoharana roa ireo, ny faminaniana izay voavaha tombo-kase dia mizara roa, ka aseho amin’ny fomba isan-karazany. Ireo no anatiny sy ivelany; ireo no fahitan’ny ony Olay sy Hidekela; ireo no fahitana chazon sy mareh; ireo no vavolombelona roa, ny fantsona volamena roa, ary toy izany hatrany.
In Millerite history, the Midnight Cry was the prophecy that joined with the prophecy of the second angel. A two-step prophecy. When the dead dry bones were resurrected in 2023, they would of prophetic necessity need to be tested, for the unsealing of a prophecy always begins a three-step testing process. The first two tests, would be the foundational test and then the test of the temple.
Tamin’ny tantaran’ny Millerita, ny Antso tamin’ny Mamatonalina no faminaniana izay niray tamin’ny faminanian’ny anjely faharoa. Faminaniana misy dingana roa izany. Rehefa natsangana tamin’ny maty ireo taolana maina tamin’ny 2023, dia tsy maintsy hosedraina izy ireo araka ny filàna ara-paminaniana, satria ny fanesorana ny tombo-kasen’ny faminaniana iray dia manomboka mandrakariva dingam-pitsapana misy dingana telo. Ny fitsapana roa voalohany dia ny fitsapana fototra, ary avy eo ny fitsapana ny tempoly.
Five days after the resurrection—the voice in the wilderness, represented by the period of unleavened bread ends, for Elijah, represented by Miller and John the Baptist both prepared the way for the One who shoes they were unworthy to bear. At the resurrection, Jesus begins His period of teaching “face to face” for forty days. That “face to face” teaching began on the twenty-second day for Daniel in chapter ten. It is there represented as three steps and three touches, along with a doubling of being strong.
Dimy andro taorian’ny fitsanganana amin’ny maty—mifarana ny feo miantso any an-efitra, izay asehon’ny vanim-potoanan’ny mofo tsy misy masirasira; fa Elia, izay asehon’i Miller sy Jaona Mpanao-batisa, dia samy nanomana ny lalana ho an’Ilay tsy mendrika hitondra ny kapany izy ireo. Amin’ny fitsanganana amin’ny maty, Jesosy dia manomboka ny vanim-potoanan’ny fampianarany “mifanatrika” mandritra ny efapolo andro. Izany fampianarana “mifanatrika” izany dia nanomboka tamin’ny andro faharoa amby roapolo ho an’i Daniela ao amin’ny toko fahafolo. Eo no anehoana izany ho dingana telo sy fikasihana telo, miaraka amin’ny fampitomboana indroa ny faherezana.
Five days before the forty days conclude, the warning of the trumpet of Islam is sounded. The warning of Islam was represented by the ass which Christ rode in His triumphal entry into Jerusalem. Before He descended the slopes of the Mount of Olives into Jerusalem, He first commanded His disciples to go and loose the ass.
Dimy andro alohan’ny hifaranan’ny efapolo andro, dia maneno ny fampitandreman’ny trompetran’ny Silamo. Ny fampitandreman’ny Silamo dia nasehon’ilay boriky izay nitaingenan’i Kristy tamin’ny fidirany amim-boninahitra tao Jerosalema. Talohan’ny nidinany avy teo amin’ny tehezan’ny Tendrombohitra Oliva ho any Jerosalema, dia nasainy aloha ny mpianany handeha hamaha ilay boriky.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ity fahitana ity dia nomena tamin’ny taona 1847, fony mbola vitsy dia vitsy tamin’ireo rahalahy Advantista no nitandrina ny Sabata, ary tamin’ireo aza dia vitsy no nihevitra fa ny fitandremana azy dia zava-dehibe ampy hampisaraka ny vahoakan’Andriamanitra amin’ny tsy mino. Ankehitriny dia manomboka hita ny fahatanterahan’izany fahitana izany. ‘Ny fiandohan’izany andro fahoriana izany,’ izay voaresaka eto, dia tsy manondro ny fotoana hanombohan’ny loza hamafazana, fa fotoana fohy mialoha indrindra ny handatsahana azy, raha mbola ao amin’ny fitoerana masina Kristy. Amin’izany fotoana izany, raha eo am-pifaranana ny asam-pamonjena, dia hisy fahoriana tonga amin’ny tany, ary ho tezitra ny firenena, kanefa hotanana tsy hihoatra izy mba tsy hanakanany ny asan’ilay anjely fahatelo. Amin’izany fotoana izany no hahatongavan’ny ‘orana farany,’ na famelombelomana avy eo anatrehan’ny Tompo, mba hanome hery ny feo mahery an’ilay anjely fahatelo, sy hanomanana ny olona masina hahajanona amin’ny vanim-potoana handatsahana ireo loza fito farany.” Early Writings, 85.
At 9/11 He commanded His angels to loosen the ass and then George Bush the lesser restrained the ass. Cyrus typifies the first angel, for he proclaimed the first decree. He therefore represents both August 11, 1840 and 9/11, and at 9/11 Islam, as represented by the “angering of the nations,” was released and then held in check. At that time the latter rain began to fall. Cyrus represents both waymarks of Islam on August 11, 1840 and 9/11.
Tamin’ny 9/11 dia nandidy ny anjeliny Izy mba hamaha ny boriky, ary avy eo George Bush zandriny no nanery ny boriky. Kyrosy dia tandindon’ilay anjely voalohany, satria izy no nanambara ny didy voalohany. Noho izany dia maneho ny 11 Aogositra 1840 sy ny 9/11 izy, ary tamin’ny 9/11 dia navotsotra ny Silamo, araka ny asehon’ny “fahatezeran’ny firenena,” ary avy eo dia notanana tsy hihoatra ny fetra. Tamin’izany fotoana izany no nanombohan’ny ranonorana farany nilatsaka. Kyrosy dia maneho ireo marika roa amin’ny lalana momba ny Silamo, tamin’ny 11 Aogositra 1840 sy tamin’ny 9/11.
“For three weeks Gabriel wrestled with the powers of darkness, seeking to counteract the influences at work on the mind of Cyrus; and before the contest closed, Christ Himself came to Gabriel’s aid. ‘The prince of the kingdom of Persia withstood me one and twenty days,’ Gabriel declares; ‘but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.’ Daniel 10:13. All that heaven could do in behalf of the people of God was done. The victory was finally gained; the forces of the enemy were held in check all the days of Cyrus, and all the days of his son Cambyses, who reigned about seven and a half years.” Prophets and Kings, 571.
“Nandritra ny telo herinandro dia niady mafy tamin’ny herin’ny maizina Gabriela, nitady hanohitra ireo hery miasa teo amin’ny sain’i Kyrosy; ary talohan’ny nifaranan’ny ady dia tonga nanampy an’i Gabriela i Kristy tenany. ‘Ny andrianan’ny fanjakan’i Persia dia nanohitra ahy iraika amby roapolo andro,’ hoy ny fanambaran’i Gabriela; ‘fa indro, Mikaela, anankiray amin’ireo andriana lehibe, dia tonga hanampy ahy; ary nitoetra teo aho niaraka tamin’ny mpanjakan’i Persia.’ Daniela 10:13. Izay rehetra azon’ny lanitra natao ho an’ny vahoakan’Andriamanitra dia natao avokoa. Tamin’ny farany dia azo ny fandresena; ny herin’ny fahavalo dia voafehy nandritra ny andro rehetra nanjakan’i Kyrosy, sy nandritra ny andro rehetra nanjakan’i Kambyses zanany, izay nanjaka tokony ho fito taona sy tapany.” Mpaminany sy Mpanjaka, 571.
Cyrus, August 11, 1840 when the Ottoman supremacy ceased, as the pioneers expressed it, Islam of the second woe was held in check. The restraint marked the conclusion of the time prophecy of three hundred and ninety-one years and fifteen days, which began when the four angels, representing four Islamic sultans were loosed by the sixth angel, who represented the second woe of Islam’s three woes. On 9/11 Islam struck and then was restrained, as represented by the restraining in the history of Cyrus and of 1840. All three of those witnesses identify restraint or loosing of Islam, and at the beginning of Christ’s triumphal entry, the ass was loosed.
Kyrosy, tamin’ny 11 Aogositra 1840, rehefa nifarana ny fanapahan-tampon’ny Otomana, araka ny nambaran’ireo mpisava lalana, dia voafehy ny finoana silamo amin’ny loza faharoa. Io famerana io no nanamarika ny famaranana ny faminanian’ny fotoana naharitra telonjato iraika amby sivifolo taona sy dimy ambin’ny folo andro, izay nanomboka tamin’ny namotsorana ireo anjely efatra, izay nisolo tena ireo sultana silamo efatra, tamin’ny alalan’ny anjely fahenina, izay nisolo tena ny loza faharoa amin’ireo loza telo an’ny finoana silamo. Tamin’ny 9/11 dia namely ny finoana silamo, ary avy eo dia noferana, araka ny asehon’ny famerana ao amin’ny tantaran’i Kyrosy sy tamin’ny 1840. Ireo vavolombelona telo ireo samy manondro ny famerana na ny famotsorana ny finoana silamo, ary teo am-piandohan’ny fidiran’i Kristy tamim-boninahitra, dia novahana ilay boriky.
The loosing of the ass in advance of His triumphal entry identifies the trumpet message that arrives five days before the ascension. The message of Islam being again released, as it was at 9/11, and as it will again be released fifteen days later at the Sunday law, which is Pentecost, is the message that marks the beginning of the Midnight Cry. The ass being released marks the beginning or alpha of the proclamation of the message of the Midnight Cry and at the Sunday law, where the Midnight Cry changes to the loud cry, Islam strikes the earth beast again.
Ny famahana ny ampondra mialoha ny fidirany amim-boninahitra dia manondro ilay hafatry ny trompetra izay tonga dimy andro alohan’ny fiakarana. Ny hafatra momba ny finoana silamo, izay afahana indray, tahaka ny tamin’ny 9/11, ary tahaka izay havoaka indray dimy ambin’ny folo andro aty aoriana amin’ny lalàna alahady, izay Pentekosta, no hafatra izay manamarika ny fiandohan’ny Antso Amin’ny Misasakalina. Ny famotsorana ny ampondra no manamarika ny fiandohana, na ny alfa, amin’ny fanambaràna ny hafatry ny Antso Amin’ny Misasakalina; ary amin’ny lalàna alahady, izay iovan’ny Antso Amin’ny Misasakalina ho Antso Mafy, dia mamely indray ilay bibidia avy amin’ny tany ny finoana silamo.
The period of the Midnight Cry begins with an alpha strike from Islam and it ends with a omega strike from Islam. Islam’s strikes upon the United States are represented in the testimony of Balaam and his ass, which of course is set forth in Numbers chapter twenty-two. The fate of the Laodicean Seventh-day Adventist church as the Protestant horn of the earth beast is represented in Isaiah 22:22 (internal) and the fate of the Republican horn is set forth in Numbers 22:22 (external) and onward.
Ny vanim-potoanan’ny Antso amin’ny Mamatonalina dia manomboka amin’ny famelezana alfa avy amin’ny Silamo ary mifarana amin’ny famelezana omega avy amin’ny Silamo. Ny famelezan’ny Silamo an’i Etazonia dia aseho ao amin’ny fijoroana vavolombelon’i Balama sy ny borikiny, izay mazava ho azy fa voarakitra ao amin’ny Nomery toko faha-roa amby roapolo. Ny anjaran’ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodikiana, amin’ny maha-tandroka protestanta amin’ilay bibidia avy amin’ny tany azy, dia aseho ao amin’ny Isaia 22:22 (anatiny), ary ny anjaran’ny tandroka Repoblikana dia aseho ao amin’ny Nomery 22:22 (ivelany) sy ny manaraka.
And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.
Ary nirehitra ny fahatezeran’Andriamanitra noho ny nandehanany; ary ny anjelin’i Jehovah nitsangana teo amin’ny lalana ho mpanohitra azy. Ary izy nitaingina ny ampondravaviny, sady ny mpanompony roa lahy nanaraka azy.
And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.
Ary ny boriky nahita ny anjelin’i Jehovah nitsangana teo amin’ny lalana, sady voatsoaka teny an-tànany ny sabany; dia nivily niala tamin’ny lalana ny boriky ka nankao an-tsaha; ary Balama namely ny boriky mba hampody azy ho amin’ny lalana. Nomery 22:22, 23.
At 9/11, Balaam the false prophet, representing the United States and George Bush the lesser was seeking to finish the work his father George Bush the first had begun in the globalist’s attempt to overthrow the United States and implementing what he called “a new world order.” The biblical motivation of the globalists is to kill God’s remnant people, and George Bush the lesser represents the end of his father’s prophetic legacy of ushering in a “new world order” as he called it. Bush’s “new world order” arrives at the threefold union of the dragon, the beast and false prophet at the Sunday law, and George Bush the lesser marks the beginning of the period that culminates at the Sunday law, which is the sealing time, the image of the beast testing time, the period represented by the first voice of Revelation eighteen and so much more. Balaam’s ass turned the globalist agenda aside until the one hundred and forty-four thousand are sealed in their foreheads.
Tamin’ny 9/11, Balama, ilay mpaminany sandoka, izay misolo tena an’i Etazonia sy i George Bush zandriny, dia nitady hamita ny asa izay natomboky ny rainy, i George Bush zokiny, tao amin’ny fikasan’ny mpanohana ny fanatontoloana hanongana an’i Etazonia sy hampihatra izay nantsoiny hoe “filaminam-baovao maneran-tany.” Ny antony ara-Baiboly manosika ireo mpanohana ny fanatontoloana dia ny hamono ny olon’Andriamanitra sisa, ary i George Bush zandriny no maneho ny fiafaran’ny lova ara-paminanian’ny rainy amin’ny fampidirana ilay “filaminam-baovao maneran-tany,” araka ny niantsoany azy. Tonga eo amin’ilay firaisana telo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka amin’ny lalàna Alahady ny “filaminam-baovao maneran-tany” an’i Bush, ary i George Bush zandriny no manamarika ny fiandohan’ilay vanim-potoana izay miafara amin’ny lalàna Alahady, dia ny fotoan’ny fanombohan-kase, ny fotoan’ny fitsapana ny sarin’ny bibidia, ny vanim-potoana asehon’ny feo voalohany ao amin’ny Apokalypsy valo ambin’ny folo, ary maro hafa koa. Ny ampondran’i Balama no nanodina niala ny fandaharan’asan’ny mpanohana ny fanatontoloana mandra-panisy tombo-kase eo amin’ny handrin’ireo efatra arivo amby efatra alina sy iray hetsy.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalms 83:1–5.
Salamo na na Tonon-kiran’i Asafa. Aza mangina Hianao, Andriamanitra ô; aza mitandro fihavanana, ary aza mitoetra tsy mihetsika, Andriamanitra ô. Fa, indro, mitabataba ny fahavalonao; ary izay mankahala Anao dia manandratra ny loha. Efa nanao tetika fetsy hamely ny olonao izy, ary efa niara-nihevitra hamely ny voafinao. Hoy izy: Avia, ka aoka horingantsika tsy ho firenena intsony izy, mba tsy hotsaroana intsony ny anaran’Isiraely. Fa efa niara-nihevitra tamin’ny fo iray izy; efa nanao fanekena hanohitra Anao izy. Salamo 83:1–5.
Verses six and onward identify the “enemies” as “ten” nations, who are represented as ten kings in Revelation seventeen. There the ten kings are of one mind, but Asaph says, “they have consulted together with one consent: they are confederate against thee.” The ten kings are the globalist evil confederacy of the latter days, who have determined to “cut off” “Israel” “thy hidden ones” from “being a nation.” The work of the confederacy of ten kings who “lift up” the papal power as the “head” of the threefold union is to eliminate spiritual “Israel,” who are hidden in the “secret place of the Most High.”
Ny andininy fahaenina sy ny manaraka dia manondro ireo “fahavalo” ho firenena “folo”, izay aseho ho mpanjaka folo ao amin’ny Apokalypsy toko fahafito ambin’ny folo. Ao ireo mpanjaka folo dia miray saina, nefa hoy i Asafa: “Efa niara-nisaina tamin’ny firaisan-kevitra izy; miray tetika hanohitra Anao izy.” Ireo mpanjaka folo ireo no firaisan’ny ratsy mpanohana ny fitondrana maneran-tany amin’ny andro farany, izay efa nanapa-kevitra ny “handringana” an’ “Israely”, dia “ireo voafinao”, mba tsy “ho firenena” intsony izy. Ny asan’io firaisan’ny mpanjaka folo io, izay “manandratra” ny fahefana papaly ho “lohany” ao amin’ilay firaisana telo sosona, dia ny handringana an’i “Israely” ara-panahy, izay voafina ao amin’ny “fierena miafin’ny Avo Indrindra.”
At 9/11 the ass of Islam turned the dragon’s agenda out of its path, for the mighty angel of Revelation 18 descended with a sword in His hand. The internal test then was to return to the old paths. At that point the repetition of the Millerite histories of both the first and the second angels began to repeat as set forth in the history of Revelation eighteen’s first three verses. Those first three verses, being the verses Sister White stated would be fulfilled when the great buildings of New York City were brought down.
Tamin’ny 9/11 dia navilin’ny ampondran’ny finoana silamo hiala amin’ny lalany ny fandaharan’asan’ilay dragona, satria nidina ilay anjely mahery ao amin’ny Apokalypsy 18 sady nitana sabatra teny an-tànany. Ny fitsapana tao anatiny tamin’izany dia ny hiverina amin’ny lalana fahiny. Tamin’izay fotoana izay dia nanomboka niverimberina, araka izay aseho ao amin’ny tantaran’ny andininy telo voalohany ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, ny famerimberenana ny tantaran’ny Millerita momba na ilay anjely voalohany na ilay anjely faharoa. Ireo andininy telo voalohany ireo no andininy izay nolazain’i Rahavavy White fa ho tanteraka rehefa hampidinina ireo tranobe lehibe tao New York City.
At 9/11 Revelation 18:1–3 was fulfilled, and the parallel of the first angel descending to lighten the earth with its glory on August 11, 1840 was then joined by the second angel who announced the fall of Babylon. Balaam was a symbol of the first angel, and Balaam was accompanied by his two servants, representing the second angel.
Tamin’ny 9/11 dia tanteraka ny Apokalypsy 18:1–3, ary ny fitovian’ny anjely voalohany nidina hanazava ny tany tamin’ny voninahiny tamin’ny 11 Aogositra 1840 dia niraisan’ny anjely faharoa izay nanambara ny fahalavoan’i Babylona. Balaama dia tandindon’ny anjely voalohany, ary i Balaama dia niaraka tamin’ireo mpanompony roa lahy, izay maneho ny anjely faharoa.
In Balaam’s illustration of the Republican horn of the false prophet, Balaam would have two more confrontations with the ass of Islam. At the third confrontation the ass would “speak,” and the speaking of prophecy marks the Sunday law. On October 7, 2023 the ass struck again, but not the spiritual modern glorious land. It struck the literal ancient glorious land, and Balaam and his ass was now in its second confrontation.
Ao amin’ny fanoharana nataon’i Balaama momba ny tandrok’ilay mpaminany sandoka repoblikana, dia mbola hisy fifanandrinana roa hafa hataon’i Balaama amin’ilay borikin’ny Islam. Amin’ilay fifanandrinana fahatelo dia “hiteny” ilay boriky, ary ny fitenenan’ny faminaniana no manamarika ny lalàn’ny Alahady. Tamin’ny 7 Oktobra 2023 dia namely indray ilay boriky, nefa tsy ny tany be voninahitra ara-panahy maoderina no nasiany. Ny tany be voninahitra fahiny ara-bakiteny no nasiany, ary i Balaama sy ny borikiny dia tao amin’ny fifanandrinana faharoa ankehitriny.
But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again. Numbers 22:24, 25.
Fa nisy ny anjelin’i Jehovah nijoro teo amin’ny lalana manelanelana ny tanim-boaloboka, ka nisy manda teto an-daniny ary nisy manda teroa an-daniny. Ary rehefa hitan’ilay ampondravavy ny anjelin’i Jehovah, dia nifanety tamin’ny manda izy ka nanorotoro ny tongotr’i Balama tamin’ny manda; ary nokapohiny indray izy. Nomery 22:24, 25.
The vineyard of ancient Israel, illustrates the vineyard of Laodicean Seventh-day Adventism. They are both the covenant people that were given responsibility to be the depositaries of God’s Law, which is symbolized as a “wall,” and is one of the elements that make up the vineyard.
Ny tanim-boalobok’i Isiraely fahiny dia manambara ny tanim-boalobokin’ny Advantista Mitandrina ny Andro Fahafito Laodiseana. Samy vahoakan’ny fanekena izy ireo, izay nomena andraikitra ho mpitahiry ny Lalàn’Andriamanitra, izay aseho ara-tandindona ho “rindrina,” ary isan’ny singa mandrafitra ny tanim-boaloboka izany.
What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. Isaiah 5:4, 5.
Inona moa no mbola azo natao tamin’ny tanimboaloboko izay tsy nataoko taminy? Koa nahoana, raha niandry aho mba hamoa voaloboka izy, no namoa voaloboka dia? Ary ankehitriny, andeha hasehoko anareo izay hataoko amin’ny tanimboaloboko: hesoriko ny fefiny, ka ho levona izy; horavako ny mandany manodidina azy, ka ho voahitsakitsaka izy. Isaia 5:4, 5.
Ancient literal and modern spiritual Israel both rebelled and rejected their sacred responsibilities. From 9/11 unto the Sunday law a prophetic issue is represented by a “wall.” The prophetic issue is the destruction of the “wall” of separation of church and state within the Constitution of the United States. At 9/11 Bush implemented the Patriot Act which was a major step in overturning the Constitution, for it was there that the philosophy that guided the Constitution was turned upside down, when the principles of Roman law, that claims a person is guilty until proven innocent was accepted, above the principle of English law that upholds that a person is innocent until proven guilty.
Samy nikomy sy Isiraely ara-bakiteny, ary Isiraely ara-panahy amin’ny andro ankehitriny, dia samy nikomy sy nandà ny andraikitra masina nankinina taminy. Hatramin’ny 9/11 ka hatramin’ny lalàn’ny Alahady dia misy raharaha ara-paminaniana asehon’ny “manda.” Io raharaha ara-paminaniana io dia ny fandravana ny “manda” mampisaraka ny fiangonana sy ny fanjakana ao anatin’ny Lalàm-panorenan’i Etazonia. Tamin’ny 9/11 dia nampihatra ny Patriot Act i Bush, izay dingana lehibe tamin’ny fanonganana ny Lalàm-panorenana; fa teo no navadika ambony ambany ny filozofia nitari-dalana ny Lalàm-panorenana, rehefa nekena ho ambonin’ilay fitsipiky ny lalàna anglisy, izay mihazona fa tsy manan-tsiny ny olona mandra-pahaporofo ny helony, ny foto-kevitry ny lalàna romana, izay milaza fa meloka ny olona mandra-pahaporofo ny tsy fananany tsiny.
The period from 9/11 unto the Sunday law contains prophetic references of “walls.” Islam crashing the walls as Balaam’s ass, identifies that it is the issue of Islam that will provide the misguided logic to overturn the principles within the Constitution. In this prophetic sense Islam, a biblical false prophet, is what deceives the United States during the image of the beast testing time, as does the false prophet of the United States deceive the entire world during the world’s image of the beast testing time.
Ny vanim-potoana hatramin’ny 9/11 ka hatramin’ny lalàn’ny Alahady dia ahitana fanondroana ara-paminaniana momba ny “rindrina.” Ny fianjeran’ny Islama amin’ny rindrina tahaka ny ampondran’i Balama dia manondro fa ny raharaha momba ny Islama no hanome ilay lojika diso fitarihana entina manafoana ny fitsipika ao anatin’ny Lalàm-panorenana. Amin’io hevitra ara-paminaniana io, ny Islama, mpaminany sandoka ara-Baiboly, no mamitaka an’i Etazonia mandritra ny fotoam-pitsapana ny sarin’ny bibidia; tahaka izany koa no amitahan’ilay mpaminany sandokan’i Etazonia izao tontolo izao manontolo mandritra ny fotoam-pitsapana ny sarin’ny bibidia eo amin’izao tontolo izao.
October 7, 2023 the ass of Islam attacked the ancient literal glorious land, and when the ass is loosed before the proclamation of the Midnight Cry Islam will again strike the United States, the modern spiritual glorious land as it did at 9/11. The second time Balaam strikes the ass it is the second angel, and the second angel always produces a doubling as represented by “a path of vineyards” with two walls.
Tamin’ny 7 Oktobra 2023 dia nanafika ny tany be voninahitra fahiny ara-bakiteny ny borikin’ny Silamo, ary rehefa vahana ny boriky alohan’ny fanambarana ny Antso Mamatonalina dia hamely indray an’i Etazonia, ilay tany be voninahitra maoderina ara-panahy, ny Silamo, tahaka izay nataony tamin’ny 9/11. Ny fanindroany izay nikapohan’i Balama ny boriky dia ny anjely faharoa, ary ny anjely faharoa dia mamokatra fampitomboana ho indroa mandrakariva, araka ny asehon’ny hoe “lalan’ny tanim-boaloboka” misy rindrina roa.
And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.
Ary nandroso lavidavitra kokoa ny anjelin’i Jehovah ka nitsangana teo amin’ny toerana tery, izay tsy nisy làlana hiviliana na ho amin’ny ankavanana na ho amin’ny ankavia. Ary rehefa hitan’ilay ampondravavy ny anjelin’i Jehovah, dia niankohoka teo ambanin’i Balama izy; ka nirehitra ny fahatezeran’i Balama, ary nikapoka ilay ampondravavy tamin’ny tehina izy. Ary Jehovah nampahiratra ny vavan’ilay ampondravavy, ka hoy izy tamin’i Balama: Inona no nataoko taminao, no nikapohanao ahy intelo toy izao? Nomery 22:26–28.
When we consider verses twenty-two and three more closely, we find that it is actually verse twenty-three where the ass is struck the first time.
Rehefa dinihintsika akaiky kokoa ny andininy faharoa amby roapolo sy ireo telo manaraka azy, dia hitantsika fa ny andininy fahatelo amby roapolo no tena nanindronana ny ampondra voalohany.
And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.
Ary nirehitra ny fahatezeran’Andriamanitra, satria nandeha izy; ary ny Anjelin’i Jehovah nitsangana teo amin’ny lalana ho fahavalony. Ary izy nitaingina ny borikiny, sady niaraka taminy ny mpanompony roa lahy.
And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.
Ary hitan’ilay boriky ny anjelin’i Jehovah nitsangana teo amin’ny lalana, sady ny sabany voatsoaka teny an-tànany; dia nivily niala tamin’ny lalana ilay boriky ka nankany an-tsaha; ary Balaama namely ilay boriky mba hampody azy ho amin’ny lalana. Nomery 22:22, 23.
God’s anger at Balaam for accepting the request to be a false prophet was a parallel to Christ ending His dialogue with the quibbling Jews in the last verse of Matthew 22. Verse twenty-three of Numbers twenty-two aligns with Matthew chapter twenty-three, and verses twenty-four and twenty-five of Numbers aligns with chapters twenty-four and twenty-five of Matthew. Verses twenty-six, twenty-seven and twenty-eight align with Matthew chapters 26, 27, 28.
Ny fahatezeran’Andriamanitra tamin’i Balama noho ny nanaovany ny fangatahana mba ho mpaminany sandoka dia nifanandrify tamin’ny namaranan’i Kristy ny fifampiresahany tamin’ireo Jiosy mpanohitra teny amin’ny andininy farany ao amin’ny Matio 22. Ny andininy faha-telo amby roapolo ao amin’ny Nomery 22 dia mifanaraka amin’ny Matio toko faha-23, ary ny andininy faha-24 sy faha-25 ao amin’ny Nomery dia mifanaraka amin’ny Matio toko faha-24 sy faha-25. Ny andininy faha-26, faha-27 ary faha-28 dia mifanaraka amin’ny Matio toko faha-26, faha-27 ary faha-28.
Matthew 23 is the first angel, 24 and 25 are the second angel and 26, 27 and 28 are the third angel. In Numbers 22, verse 23 is the first angel, verses 24 and 25 are the second angel and verses 26, 27, and 28 are the third angel. Matthew is addressing the covenant people, old and new: Numbers is identifying the role of Islam as God’s tool of chastisement upon the Sunday worship that begins in the United States and thereafter the world. After the third strike, when the ass speaks, Balaam is enlightened to what had just happened.
Matio 23 dia ilay anjely voalohany, 24 sy 25 no anjely faharoa ary 26, 27 ary 28 no anjely fahatelo. Ao amin’ny Nomery 22, andininy 23 no anjely voalohany, andininy 24 sy 25 no anjely faharoa ary andininy 26, 27 ary 28 no anjely fahatelo. Matio dia miresaka amin’ny vahoakan’ny fanekena, taloha sy vaovao: ny Nomery kosa dia manondro ny anjara asan’ny Islamo ho fitaovan’Andriamanitra enti-mamaizana ny fanompoam-pivavahana amin’ny Alahady izay manomboka any Etazonia ary avy eo manerana izao tontolo izao. Aorian’ilay kapoka fahatelo, rehefa miteny ilay boriky, dia hazavaina amin’i Balama izay vao nitranga teo.
Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. Numbers 22:31–34.
Dia nosokafan’i Jehovah ny mason’i Balaama, ka hitany ilay anjelin’i Jehovah nitsangana teo amin’ny lalana, sady nitazona ny sabany voatsoaka teny an-tànany; dia nanondrika ny lohany izy ka niankohoka tamin’ny tavany tamin’ny tany. Ary hoy ilay anjelin’i Jehovah taminy: Nahoana no nokapohinao intelo izao ny ampondranao? indro, izaho no nivoaka hanohitra anao, satria mivilana eo anatrehako ny lalanao; ary hitan’ilay ampondra aho ka nivily niala tamiko intelo izao; raha tsy nivily niala tamiko izy, dia efa novonoiko tokoa ianao ankehitriny, fa izy kosa dia novelomiko. Ary hoy Balaama tamin’ilay anjelin’i Jehovah: Efa nanota aho; fa tsy fantatro fa Ianao no nitsangana teo amin’ny lalana hanohitra ahy; koa ankehitriny, raha tsy sitrakao izany, dia hiverina aho. Nomery 22:31–34.
Balaam represents the false prophet, who is the United States who speaks as a dragon at the Sunday law. At the Sunday law, when he is enlightened he represents those who are still in Babylon, who are then awakened to the issue of the Sunday law and are called out of Babylon.
I Balaama dia maneho ny mpaminany sandoka, dia i Etazonia, izay hiteny tahaka ny dragona amin’ny lalàn’ny Alahady. Amin’ny lalàn’ny Alahady, rehefa mahazo fahazavana izy, dia maneho ireo izay mbola ao Babylona, izay avy eo dia fohazina momba ny raharaha mikasika ny lalàn’ny Alahady ka antsoina hivoaka avy ao Babylona.
Five days of teaching a message of unleavened bread from Miller, then thirty days of Christ teaching His priests, represented by the thirty, that leads to the trumpet warning message of the loosing of the ass, that precedes by five days the lifting up of the ensign, that precedes by five days the closed door in the parable of the ten virgins, that precedes by five days the Pentecostal Sunday law, which ushers in the seven-day period of Tabernacles, which is the full outpouring of the latter rain during the Sunday law crisis, for the test of that period is over the seventh day.
Andro dimy nanaovan’i Miller fampianarana ny hafatry ny mofo tsy misy masirasira, avy eo andro telopolo nanaovan’i Kristy fampianarana ny mpisorony, asehon’ny telopolo, izay mitondra mankany amin’ny hafatra fampitandreman’ny trompetra momba ny famahana ny boriky, izay mialoha dimy andro ny fanandratana ny faneva, izay mialoha dimy andro ny varavarana mihidy ao amin’ny fanoharana ny amin’ny virijina folo, izay mialoha dimy andro ny lalàna alahady pentekotista, izay mampiditra ny fe-potoana fito andron’ny Tabernakely, izay no firotsahan’ny ranonorana farany amin’ny fahafenoany mandritra ny krizin’ny lalàna alahady, fa ny fitsapana amin’izany fe-potoana izany dia mikasika ny andro fahafito.
The number five is a symbol of the virgins, whether wise or foolish. The number thirty is a symbol of the priests, which is what the name Leviticus identifies. The number seven is the Sabbath. Leviticus twenty-three illustrates the history of the priests, the Levites of Malachi three, the wise virgins and the one hundred and forty-four thousand during the Sabbath testing time.
Ny isa dimy dia tandindon’ny virijina, na hendry na adala. Ny isa telopolo dia tandindon’ny mpisorona, izay no ambaran’ny anarana hoe Levitikosy. Ny isa fito dia ny Sabata. Ny Levitikosy toko faha-telo amby roapolo dia maneho ny tantaran’ny mpisorona, dia ny Levita ao amin’ny Malakia toko faha-telo, ny virijina hendry, ary ny iray hetsy sy efatra arivo mandritra ny fotoam-pitsapana amin’ny Sabata.
We will continue these things in the next article.
Hohazavaina ao amin’ny lahatsoratra manaraka ireo zavatra ireo.