A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.
Ny tandindon’ireo mpisorona olombelona valo-polo ampiarahina amin’ilay Mpisoronabe Masina dia ny isa “81”, izay ahitantsika ny Nofin’i Miller ao amin’ny boky Early Writings. Ao amin’ny Apokalypsy “81” no ahitantsika fa rehefa esorina ny tombo-kase farany indrindra, dia misy fahanginana any an-danitra mandritra ny antsasak’adiny. Hoy ny Habakoka 2:20 fa tokony hangina ny tany rehetra rehefa ao amin’ny tempoliny masina ny Tompo.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.
Ary rehefa novahany ny tombo-kase fahafito, dia nisy fahanginana tany an-danitra tokony ho antsasak’adiny. Apokalypsy 8:1.
The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.
Ny fanesorana ny tombo-kase fahafito dia mitranga ao anatin’ny telo-polo andro, satria io no tombo-kase farany. Tamin’ny 31 Desambra 2023, ny taolan’i Ezekiela dia nanomboka ny fizotran’ny fitsanganana amin’ny maty. Avy eo Kristy dia nanomboka nampianatra nandritra ny efapolo andro. Io daty io no nanamarika ny fiafaran’ny 1 260 andro hatramin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020, ary i Jaona dia mampahafantatra antsika ao amin’ny Apokalypsy toko faha-11 fa tokony handrefy ny tempoly isika, nefa havelantsika kosa ny kianja ivelany. Ny kianja ivelany dia mifarana amin’ny fiafaran’ny fanaparitahana, satria i Jaona dia mampahafantatra antsika fa ny 1 260 dia nomena ny Jentilisa izay kianja ivelany. Rehefa mandrefy, dia tokony havela tsy ho tafiditra izany tantara izany.
When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.
Rehefa mifoha i Miller ka mahita ilay lehilahy mpamafa vovoka, dia foana ny efitrano; ary raha mampiakatra ny feony izy, dia mbola any an-efitra ihany i Miller. Hatramin’ny tantaran’ny fitsanganana amin’ny maty ka hatramin’ny fotoana mialoha indrindra ny lalàn’ny Alahady, dia manangana ny tempolin’ireo iray hetsy sy efatra arivo sy efatra alina Kristy, tahaka ny nataony tao anatin’ireo enina amby efapolo taona, hatramin’ny 1798 ka hatramin’ny 1844.
When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.
Rehefa manomboka mampianatra Izy, dia miasa ao amin’ny tempoliny, indrindra mandritra ny telopolo andro. Ary amin’izany ny anjely dia mangina mandritra ny telopolo minitra, raha mbola mampianatra ny mpisorony telonjato, dia ireo mpitory Millerita telonjato, na ny tafiny, dia ny telonjatok’i Gideona, na raha mamoaka ireo tabilao telonjato tamin’ny 1843 Izy; ary izany rehetra izany dia ataony mandritra ny telopolo andro hatramin’ny fiafaran’ny mofo tsy misy masirasira ka hatramin’ny hafatry ny trompetra. Mamafa ny gorodon’ny efitranon’i Miller Izy, nefa gorodony izany, ka noho izany ny efitranon’i Miller dia tempoliny. Izy dia mamita ny asa famafana na ny fahotana na ny anaran’ireo izay nantsoina ho kandidà mba ho isan’ny iray hetsy sy efatra alina sy iray arivo sy efatra alina.
The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.
Ny hafatry ny trompetra, izay tonga dimy andro mialoha ny fiakarana ary folo andro mialoha ny fitsarana, no vato fizahana. Izay mitranga ao anatin’ny telopolo minitra izay mangina ny lanitra, na ny telopolo andro ampianaran’i Kristy ny mpisorona, dia efa namokatra sokajy roa tamin’ny fotoana amehezana ny tombo-kase mandritra ireo dingana telo dia ny trompetra, ny fiakarana ary ny fitsarana. Mora ny mahita izany.
If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.
Raha tonga amin’ilay fotoana izay tokony hanenoanao ny hafatry ny trompetra ianao, nefa mandà tsy haneno ny hafatra, dia tsy mahomby ianao.
The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.
Ny dingana telo hoe “trômpetra, fiakarana ary fitsarana” dia famantarana iray mizotra amin’ny dingana telo, tahaka ny tany am-piandohan’ny tantara izay nanehoana famantarana iray tamin’ny alalan’ny “fahafatesana, fandevenana ary fitsanganana amin’ny maty.” Ny fitsapana amin’ny dingana telo any amin’ny farany no fitsapana faratampony izay mialoha dimy andro ny lalàna alahadin’ny Pentekosta.
Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.
Dimy andro taorian’ny fitsanganana amin’ny maty dia tonga ny faran’ny fetin’ny mofo tsy misy lalivay, ary io fihaonana masina io no manamarika ny fizahan-toetra voalohany sady fototra amin’ny taona 2024. Hihinana ny Mofon’ny Lanitra va ianareo, sa ny mofon’ny fisainan’olombelona? Tonga tamin’ny taona 2024 izany fizahan-toetra izany, ary efa nasehon’ny fikomiana fototra nataon’i Adama sy Eva, Nimroda, Arona, Jeroboama, Kora sy ireo mpikomy niaraka taminy, ny Protestanta ao amin’ny tantara Millerita, ny fikomiana alfa nataon’i John Harvey Kellogg, ny fikomian’ny 1888, ary mazava ho azy ny fikomian’ny 9/11. Ny fikomiana fototra nataon’i Kaina dia mampita ny olana momba ny fialonana amin’ny rahalahinao, manerana ny filaharan’ireo fikomiana fototra rehetra.
All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.
Ny fanoharana rehetra momba ny fikomiana fototra dia fikomiana manohitra an’Andriamanitra, nefa ny sasany, tahaka ireo mpikomy tamin’ny 1888 sy ireo mpikomin’i Kora, dia ahitana ihany koa ny zava-misy fa anisan’ny fitsapana ilay iraka voafidy. Ny fandavana ny famantarana nataon’i Miller fa i Roma no mametraka ny fahitana ao amin’ny Daniela 11:14 dia fandavana ny hafatra sy ny mpitondra hafatra samy izy. Fototra io fitsapana io, satria tsy i Father Miller ihany no nanondro ireo jiolahy ao amin’ny andininy fahaefatra ambin’ny folo ho i Roma, fa ny zanany lahy koa.
Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.
Dimy andro taorian’ny fitsanganana tamin’ny maty tamin’ny 31 Desambra 2023, ny fanompoam-pampianarana fanomanana nataon’i Miller dia nalain’Ilay tonga nanaraka an’i Jaona. Nandritra ny telopolo andro dia homen’i Kristy “mifanatri-tava” ny fampianarana manokana ho an’ireo mpivavaka tao amin’ny tempoly. Izany fanomanana izany dia natao hanomanana fisoronana miisa 80, mba hitory ny hafatra fampitandremana momba ny fetin’ny trompetra.
That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.
Io fanomanana maharitra telopolo andro io dia ahitana fitsapana voalohany fototra eo am-piandohana sy fitsapana faharoa momba ny tempoly eo am-pamaranana. Vita alohan’ny hitsoka ny trompetra ilay fitsapana faharoa momba ny tempoly, ary noho izany dia aseho ao amin’ny nofin’i Miller izany antsipiriany izany, raha nanipy ny firavaka ho ao anatin’ny vata i Kristy. Rehefa vitany izany vao manasa an’i Miller Izy mba “ho avy ka hijery.” Hatramin’ny fampitandreman’ny trompetra ka hatramin’ny fiakarana ho amin’ny fitsarana no ananganana mialoha ny lalàn’ny Alahady ny faneva. Efa ao amin’ny tempoly avokoa ny firavaka rehetra alohan’ny hiantsoana an’i Miller mba “ho avy ka hijery,” ary rehefa asandratra ao amin’ny rahona ireo vavolombelona roa no ijeren’ny fahavalony azy.
Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.
Ny faminanian’izy ireo momba ny fanafihan’ny finoana silamo izay tsy tanteraka tamin’ny taona 2020 dia haverina indray rehefa voahitsy, tahaka ny tena Antso Amin’ny Mamatonalina nataon’i Snow. Nanana fahatakarana iray i Miller izay nofaritany ho Antso Amin’ny Mamatonalina, nefa i Samuel Snow no nanitsy ny hafatry ny Antso Amin’ny Mamatonalina nataon’i Miller, ary noho izany antony izany dia antsoina hoe “tena” hafatry ny Antso Amin’ny Mamatonalina ao amin’ny tantaran’ny Millerita ny hafatry ny Antso Amin’ny Mamatonalina nataon’i Snow. Ny hafatry ny Antso Amin’ny Mamatonalina dia hafatra iray izay efa voahitsy, ary nomen-kery tamin’ny alalan’izany fanitsiana izany.
“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.
Ireo izay nandiso fanantenana dia nahita avy tamin’ny Soratra Masina fa tao anatin’ny fotoana fiandrasana izy ireo, ary tsy maintsy niandry tamim-paharetana ny fahatanterahan’ny fahitana. Ilay porofo ihany izay nitarika azy ireo hiandry ny Tompony tamin’ny 1843 no nitarika azy ireo hanantena Azy tamin’ny 1844.” Early Writings, 247.
The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.
Ang pangyayaring ito ay naganap sa katapusan ng yugto ng 1840 hanggang 1844, at naganap din ito sa pasimula. Inihula ni Josiah Litch ang katuparan ng Islam noong 1840. Inilagay niya ang kaniyang hula sa pampublikong talaan noong 1838, at saka ito itinuwid sampung araw bago ang Agosto 11, 1840. Ang katuparan ng itinuwid na hula ang nagbigay-kapangyarihan sa mensahe ng unang anghel. Ang ikalawang mensahe ay binigyang-kapangyarihan ng itinuwid na mensahe ng Sigaw sa Hatinggabi. Dalawang saksi mula sa iisang kasaysayan na isang saksing alpha at isang saksing omega. Magkasama nilang tinutukoy ang pagbibigay-kapangyarihan sa isang mensahe na nakabatay sa pagtutuwid ng isang naunang mensahe.
The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.
Ny alfa dia manondro faminaniana momba ny Islama, ary ny omega dia manondro faminaniana momba ny varavarana mihidy. Didy mifanindran-dàlana amin’ny didy, ny Islama tamin’ny 1840 ary ny varavarana mihidy tamin’ny 1844, dia manondro ny Islama sy ny varavarana mihidy ho hafatry ny Antso Amin’ny Misasakalina. Eo am-piandohan’ny hafatra dia vahana ny Islama, tahaka ny tamin’ny fidiran’i Kristy amim-pandresena. Amin’izany fotoana izany dia mihidy ny varavarana ao amin’ny fanoharana ny amin’ny virijina folo, tahaka ny hihidian’ny varavarana amin’ny fitsarana ny tranon’Andriamanitra. Eo amin’ny famaranana ny hafatra dia mamely indray ny Islama raha mihidy amin’i Etazonia ny varavarana.
It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.
Zava-dehibe ny mahita fa ny tsipika vokarin’ny Levitikosy toko faha-roa amby roapolo dia manondro ireo dingana telo amin’ny Paska eo am-piandohana sy ireo dingana telo an’ny mpisorona eo amin’ny fiafarana. Asandratra ho fanatitra ny mpisorona amin’ny lalàn’ny Alahady, nefa diovina izy ireo alohan’izany fisehoan-javatra izany. Rehefa asandratra izy ireo, dia izy no faneva; ary rehefa nasandratra Kristy tamin’ireo dingana telo teo am-piandohan’ny tsipika, dia nisarika izao tontolo rehetra izao ho eo Aminy Izy. Ny fanandratana ny iray hetsy sy efatra amby efatra alina no fiafaran’ilay tsipika izay nanomboka tamin’ny fanandratana an’i Kristy. Na eo am-piandohana na eo amin’ny fiafarana, dia waymark iray misy dingana telo no voatondro.
Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.
Dingana telo eo am-piandohana izay arahina dimy andro, ary dingana telo eo amin’ny fiafarana izay arahina dimy andro. Hatreo dia momba ny vahoaka betsaka ny tantara, satria ny fisoronana dia efa natsangana ho faneva ho an’ny efatra amby efapolo arivo sy iray hetsy. Ny fito andro amin’ny Tabernakely dia fotoana ho an’ny Jentilisa. Raha esorintsika ny andron’ny Jentilisa izay manomboka amin’ny lalàn’ny Alahady, ary esorintsika ny telo andro sy tapany izay nifarana tamin’ny 2023, dia ananantsika ny tempolin’ny efatra amby efapolo arivo sy iray hetsy aseho ao anatin’ny dimampolo andro amin’ny vanim-potoanan’ny Pentekosta hatramin’ny 31 Desambra 2023 ka hatramin’ny lalàn’ny Alahady izay ho avy tsy ho ela.
Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.
Dimy andro manomboka amin’ny fitsanganana amin’ny maty ho an’ny virijina, ary telopolo andro manaraka ho an’ny mpisorona. Avy eo dia dimy andro misy hafatry ny trompetra avy amin’ny virijina, miafara amin’ny fiakaran’izy ireo rehefa tapitra ny efapolo andro, arahin’ny dimy andro mankany amin’ny fitsarana, ary arahin’ny dimy andro mankany amin’ny lalàn’ny Alahady. Amin’ny maha-tandindon’ny virijina azy, ny isa “5” dia mampiseho ny dian-tongotr’ireo efatra arivo amby efatra alina sy iray hetsy, izay virijina sady mpisorona koa.
During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.
Nandritra ireo andro telopolo nanaovana fampianarana dia esorina ny tombo-kase farany, dia ny fahafito; ary ao anatin’izany fotoana izany no ahitan’i Miller ny firavaka voaverenina amin’ny toerany. Ny hoe: “Avia ka jereo” dia tandindona miorina amin’ireo tombo-kase efatra voalohany; koa rehefa nosokafana ny tombo-kase fahafito dia nilazana i Miller hoe: “Avia ka jereo,” nefa ny anjely any an-danitra kosa dia mijery fotsiny amim-pahanginana avokoa. Ny nofin’i Miller dia manondro ny fanisiana tombo-kase ireo firavaka, izay ilay iray hetsy sy efatra alina sy efatra arivo, sady manondro koa ireo firavaka izay hafatry ny Antso Amin’ny Mamatonalina. Izany hafatra izany no mampita ny hery ho an’ireo virijina ka manatanteraka ny fanisiana tombo-kase, ary ilay lehilahy mpanadio vovoka no manondro Ilay mifehy na ireo iraka na ny hafatra.
2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.
Ny taona 2024 dia maneho ny fizahan-toetra fototra, ary ankehitriny amin’ny 2026 dia tonga ny fizahan-toetra momba ny tempoly. Isika izao dia ao anatin’ilay fe-potoana telopolo andro izay ampianaran’i Kristy, ary ny tsy fanekena izany zava-misy izany dia mahafaty.
Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.
Ny fanekena ny hafatra sy ny mpitondra hafatra dia singa iray tamin’ilay fizahan-toetra fototra asehon’i Roma amin’ny fanorenana ny fahitana, ary singa iray ihany koa amin’ny tantaran’i Elia sy Ahaba.
And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.
Ary tamin’ny taona fahavalo amby telopolo nanjakan’i Asa, mpanjakan’ny Joda, no nanomboka nanjaka tamin’ny Isiraely Ahaba, zanak’i Omry; ary Ahaba, zanak’i Omry, dia nanjaka tamin’ny Isiraely tao Samaria roa amby roa-polo taona. Ary Ahaba, zanak’i Omry, nanao izay ratsy eo imason’i Jehovah mihoatra noho izay rehetra teo alohany. Ary izao no nitranga: toy ny zavatra maivana taminy ny nandeha tamin’ny fahotan’i Jeroboama, zanak’i Nebata, ka dia nalainy ho vady Jezebela, zanakavavin’i Etbala, mpanjakan’ny Sidoniana; ary izy dia nandeha nanompo an’i Bala sy niankohoka teo anatrehany. Ary nanorina alitara ho an’i Bala tao amin’ny tempolin’i Bala izy, izay efa naoriny tao Samaria. Ary Ahaba nanao Aseraha; ary Ahaba mbola nanao bebe kokoa hampahatezitra an’i Jehovah, Andriamanitry ny Isiraely, noho ny mpanjakan’ny Isiraely rehetra izay teo alohany. Tamin’ny androny no nanorenan’i Hiela Betelita an’i Jeriko: tamin’i Abirama lahimatoany no nametrahany ny fanorenany, ary tamin’i Segoba zandriny indrindra no nananganany ny vavahadiny, araka ny tenin’i Jehovah izay nolazainy tamin’ny alalan’i Josoa, zanak’i Nona. Ary Elia Tisbita, izay isan’ny mponina tany Gileada, dia nanao tamin’i Ahaba hoe: Raha velona koa Jehovah, Andriamanitry ny Isiraely, Izay ijoroako eo anatrehany, dia tsy hisy ando na ranonorana amin’izao taona izao, afa-tsy araka ny teniko ihany. 1 Mpanjaka 16:29–17:1.
The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.
Ny isa mifandray amin’i Ahaba dia manampy amin’ny tontolon-kevitry ny andalan-teny. Ny “valo amby telopolo” dia maneho ny “fitsanganana.” Nandidiana an’i Isiraely mba “hitsangana” sy hiditra ao amin’ny Tany Nampanantenaina tamin’ny taona fahavalo amby telopolo.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Dia miaingà, hoy aho, ka miampità ny lohasahan-dranon’i Zereda ianareo. Dia nita ny lohasahan-dranon’i Zereda izahay. Ary ny andro nahatongavanay avy tany Kadesy-barnea mandra-pitanay ny lohasahan-dranon’i Zereda dia valo amby telo-polo taona, mandra-paharinganan’ny taranaky ny lehilahy mpiady rehetra tsy ho eo afovoan’ny toby, araka izay nianianan’i Jehovah taminy. Deoteronomia 2:13, 14.
Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”
Nositranin’i Jesosy ilay lehilahy nalemy nandritra ny valo amby telopolo taona, rehefa nilazany hoe: “Mitsangàna.”
And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.
Ary nisy lehilahy anankiray teo, izay efa narary valo amby telo-polo taona. Rehefa hitan’i Jesosy nandry izy, ary fantany fa efa ela no naharitra tamin’izany toe-javatra izany, dia hoy Izy taminy: Te ho sitrana va ianao? Namaly Azy ilay lehilahy tsy nanan-kery ka nanao hoe: Tompoko, tsy manana olona hampiditra ahy ao amin’ny farihy aho, raha vao mihetsika ny rano; fa raha mbola eo am-panatona aho, dia misy hafa midina alohako. Hoy Jesosy taminy: Mitsangàna, ento ny fandrianao, ka mandehana. Dia sitrana niaraka tamin’izay ralehilahy, ary nentiny ny fandriany ka lasa nandeha izy; ary Sabata izany andro izany. Jaona 5:5–9.
Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.
I Josiah Litch dia nanao faminaniana tamin’ny taona 1838, izay nohatsarainy bebe kokoa tamin’ny 1840. Ny taona fahavalo amby telopolo izay resahin’i Mosesy ao amin’ny Deoteronomia dia ny taona fahatelopolo amby efapolo koa. Ny dingana roa nataon’i Josiah Litch dia nitovy tamin’ny fifohazana an-dingana roa an’ilay mitovy anarana aminy, dia i Josia mpanjaka. Ny isa 38 sy 40, eo amin’ny fifandraisany samy izy, dia maneho ny fitsanganana, izay no mitranga amin’ireo vavolombelona roa rehefa asandratra ho eny amin’ny rahona izy ireo.
With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.
Tamin’i Litch, ny fanandratana dia tanteraka tamin’ny alalan’ny hafatry ny Silamo momba ny loza faharoa. Ny fanandratana izay marihin’ny fiakaran’i Kristy dia tonga aorian’ny hafatry ny trompetra momba ny Silamo. Ireo dingana roa voalohany amin’ny mari-dalana dia ny trompetra, ny fiakarana, ary ny fitsarana, ka nasehon’i Litch ho tandindona izany, ary ny dingana roany kosa dia nasehon’ny fifohazana sy ny fanavaozana nataon’i Josia mpanjaka tamin’ny dingana roa. Ao amin’ny Deoteronomia, ny didy dia ny hitsangana ka handeha ho any amin’ny Tany Nampanantenaina, ary ny fanandratana ny faneva amin’ny lalàna alahady dia ilay fampanantenana mitovy indrindra.
Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.
Nanjaka roa amby roapolo taona Ahaba; koa izany dia manjaka izy mandritra ny vanim-potoana izay iombonan’ny maha-Andriamanitra sy ny maha-olombelona, dia ilay fe-potoana telopolo andro mialoha ny hafatry ny trompetra. Ahaba dia i Trump, izay hanambady an’i Jezebela atsy ho atsy indrindra. Ao amin’ny vanim-potoanan’i Trump, Elia irery ihany no manana hafatra momba ny ranonorana. Ity zava-misy ity dia fototra iorenana, fa ny fihetsiketsehan’ny iray hetsy sy efatra arivo dia ny fihetsiketsehan’ny fomba fiasa atao hoe tsipika manaraka tsipika; ary izany fomba fiasa izany dia miorina amin’ilay fahamarinana fototra fa ny hetsika fanavaozana an’ny iray hetsy sy efatra arivo dia efa naseho ho tandindona tamin’ny alalan’ny hetsika fanavaozana rehetra teo amin’ny tantara masina. Tao amin’ny tsirairay amin’ireo hetsika ireo dia anisan’ny fizahan-toetra ny mpitarika. Isaky ny mandeha.
Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.
Ahaba dia ny mpanjaka fahafito hatramin’i Jeroboama, ary efa nasehontsika imbetsaka fa Ahaba no maneho ny fanjakana mandritra ny krizin’ny lalàn’ny Alahady. Efa nasehontsika ihany koa ny fomba nanorenan’ny fiangonana Laodiseana Advantista Mitandrina ny Andro Fahafito an’i Jeriko indray tamin’ny taona 1863, ka nahalany ny lahimatoan’ny Whites sy ny zanany faralahy, ary izany dia tandindon’i Jeriko amin’ny fotoanan’ny lalàn’ny Alahady. Ny taona 1863 dia tandindon’ny lalàn’ny Alahady.
The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.
Ny andalan-teny dia feno tandindona manondro fa io vanim-potoana io no fotoana fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina, ary amin’izany vanim-potoana izany dia fikomiana fototra ny fandavana ny fahazoan’i Miller ny fahamarinana iray izay napetraka teo amin’ny tabilaon’i Habakoka tamin’ny 1843; tafiditra amin’izany ny fanaovana tsinontsinona ny irak’Andriamanitra voafidiny eo ambanin’ilay fialan-tsiny mitovy amin’ny an’ireo mpikomy niaraka tamin’i Kora sy ireo mpikomy tamin’ny 1888, izay nilaza fa masina avokoa ny fiangonana rehetra.
We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.
Isika izao dia ao anatin’ny fitsapana ny tempoly, rehefa misokatra ny varavarankelin’ny lanitra miaraka amin’ny varavarana ara-pitantanana. Io varavarana ara-pitantanana io no manamarika ny fifindrana ho an’ny mpisorona avy ao Laodikia ho amin’ny mpisoron’i Filadelfia. Izy no manamarika ny fisarahan’ny vatosoa sandoka sy ny tena izy ao amin’ny nofin’i Miller. Ny varavarankely dia manondro ozona na fitahiana. Malakia toko faha-telo no mametraka ny fitsapana eo amin’ny fiverenana. Ny nofin’i Miller dia manasongadina ny famerenana amin’ny laoniny ny fisoronana sy ny hafatra samy izy. Ny Apokalypsy sivy ambin’ny folo no manondro ny tafik’i Jehovah izay atsangana rehefa tanteraka ny faminaniana momba ny hafatry ny trompetra mikasika ny finoana silamo.
The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.
Ny fitsapana mialoha ny fitsapana litmôsian’ny hafatry ny trompetra dia ny faharoa, ary izany no fitsapana ny tempoly. Ny nofin’i Miller dia mampiseho fitomboana avo roa heny, izay mifandray mandrakariva amin’ny fitsapana faharoa; fa ny nofin’i Miller dia mampiasa vatosoa ho toy ny hafatra sy ho toy ny iraka koa. Ny fitsapana ny tempoly dia mahakasika ny fampiharana ny fomba “andalana eo ambonin’ny andalana” an’ny ranonorana farany. Mitaky ny mpisorona hahita ny tempoly ao anatin’ny tsipika samihafa amin’ny faminaniana izany, mba hampifanaraka ny hafatra. Ny vata lehibe kokoa an’ilay lehilahy mpiborosy vovoka dia ny tempolin’ny iray hetsy sy efatra arivo sy efatra alina, ary ny trano fitahirizan’i Malakia dia izany ihany koa. Ny fon’ny fanaka ao amin’ny tempoly dia ny fiaran’ny fanekena, izay ibanjinan’ny kerobima manarona azy lalandava, ka manasongadina ny ifantohan’ny zavaboary masina rehetra. Ny masina ao amin’ity tantara ity dia mila mibanjina ny tempoly sy mijery lalina ao anatin’ny fiara.
The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.
Ny tempolin’ny iray hetsy sy efatra arivo amby efatra alina no lohahevitr’ny Levitikosy telo amby roapolo, ary mampiseho tsipika ara-tantara izay tanteraka tamin’ny andron’i Kristy niaraka tamin’izay antsoin’i Rahavavy White hoe “ny vanim-potoanan’ny Pentekosta.” Hatramin’ny fitsanganana amin’ny maty ka hatramin’ny Pentekosta, na hatramin’ny 31 Desambra 2023 ka hatramin’ny lalàna alahady, ny tsipika ara-paminanian’ny Levitikosy telo amby roapolo dia maneho ny tempolin’ny iray hetsy sy efatra arivo amby efatra alina. Izany tantara izany dia manomboka amin’ny mariky ny lalana misy dingana telo arahin’ny dimy andro, ary mifarana amin’ny mariky ny lalana misy dingana telo arahin’ny dimy andro. Eo afovoan’ny tantaran’ny alfa sy ômega dia misy ny telopolo andro fanisiana tombo-kase ny mpisorona. Izany tsipika manontolo izany dia manomboka amin’ny Sabatan’ny andro fahafito ary mifarana amin’ny Sabatan’ny taona fahafito. Amin’ity sehatra ity, ny tempolin’ny iray hetsy sy efatra arivo amby efatra alina dia ilay sambo-fiara izay hitondra fanahy valo ho any amin’ny tany atao vaovao, ary izy koa no fiaran’ny fanekena izay aloky ny anjely roa, tahaka ny ankaloky ny Sabata roa ny tempolin’ny fisoronana an’ny iray hetsy sy efatra arivo amby efatra alina, izay aseho amin’ny vanim-potoanan’ny Pentekosta.
Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.
Ny Levitikosy toko faha-telo amby roapolo dia momba ny fisoronana ataon’ilay iray hetsy sy efatra alina sy efatra arivo mandritra ny fisehoana farany amin’ny vanim-potoanan’ny Pentekosta izay nanomboka tamin’ny nitsanganan’i Kristy tamin’ny maty ary nitohy hatramin’ny dimampolo andro tatỳ aoriana tamin’ny Andron’ny Pentekosta. Miorina ny vanim-potoanan’ny Pentekosta rehefa ampifanarahina amin’ireo andininy roa amby roapolo voalohany ao amin’ny Levitikosy toko faha-telo amby roapolo ireo andininy roa amby roapolo farany. Ny nofin’i William Miller dia manondro fa ny vatosoa ao amin’ny tenin’Andriamanitra dia sady ny hafatra no ny mpitondra hafatra.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
“Efa nanana fotoana sarobidy aho hahazoana fanandramana. Efa nanana fanandramana aho tao amin’ny hafatry ny anjely voalohany sy faharoa ary fahatelo. Aseho ho manidina eo afovoan’ny lanitra ny anjely, mitory hafatra fampitandremana amin’izao tontolo izao, sady misy ifandraisany mivantana amin’ny olona velona amin’ny andro faran’ny tantaran’ity tany ity. Tsy misy mandre ny feon’ireo anjely ireo, satria tandindona izy ireo hanehoana ny vahoakan’Andriamanitra izay miasa mifanaraka amin’ny tontolon’ny lanitra. Ny lehilahy sy ny vehivavy, nohazavain’ny Fanahin’Andriamanitra ary nohamasinina tamin’ny fahamarinana, no mitory ireo hafatra telo araka ny filaharany.” Life Sketches, 429.
The angels are symbols of God’s people who proclaim the message represented by the angel.
Ny anjely dia tandindon’ny olon’Andriamanitra izay manambara ny hafatra asehon’ilay anjely.
“Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.
“Fohy ny fotoana. Ny hafatry ny anjely voalohany sy faharoa ary fahatelo no hafatra tsy maintsy homena an’izao tontolo izao. Tsy ny feon’ireo anjely telo no rentsika ara-bakiteny, fa ireo anjely ao amin’ny Apokalypsy ireo dia maneho vahoaka iray izay ho eto ambonin’ny tany ka hanome ireo hafatra ireo.
“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.
“Jaona dia nahita ‘Anjely iray hafa nidina avy tany an-danitra, nanana hery lehibe; ary nazavan’ny voninahiny ny tany rehetra.’ Apokalypsy 18:1. Izany asa izany dia feon’ny vahoakan’Andriamanitra manambara hafatra fampitandremana ho an’izao tontolo izao.” The 1888 Materials, 926.
Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.
Ny anjely dia maneho ireo olona izay mitondra ny hafatra asehon’ireo anjely. William Miller dia aseho ara-paminaniana amin’ny fampiharana maro. Iray amin’ireo fampiharana ireo ny hoe i Miller dia asehon’ireo faminaniana momba ny fotoana voalohany sy farany izay notarihina hitoriany. Ny fito andro, na 2,520 taona, izay nifarana tamin’ny 1798, no nahitan’i Miller ny alfa; ary ny fanadiovana ny fitoerana masina tamin’ny faran’ireo 2,300 hariva sy maraina tamin’ny 22 Oktobra 1844 no nahitan’i Miller ny omega. Ny tantaran’ny Millerita dia aseho hatramin’ny 1798 ka hatramin’ny 1844, ary na dia tantaran’ny anjely voalohany sy faharoa aza izany, dia antsoina amin’ny anaran’ilay iraka tamin’izany tantara izany izy. Ny tantaran’ny Millerita dia manondro fa i Miller no “feo” nitory ny hafatry ny anjely voalohany sy faharoa, ary ny anjely voalohany dia nanambara ny fiandohan’ny fitsarana tamin’ny 22 Oktobra 1844, ary ny anjely voalohany dia tonga tamin’ny fotoanan’ny farany tamin’ny 1798, teo amin’ny fiafaran’ny fanaparitahana ny fanjakan’ny Isiraely nandritra ny “fito andro”. I Miller dia tandindon’ny faminaniana 2,520 taona sy ny faminaniana 2,300 taona koa.
The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.
Ny mariky ny lalana voalohany tamin’ny 1798 dia nanambara fa hanomboka ny fitsarana rehefa tapitra ny 2,300 taona tamin’ny 22 Oktobra 1844. Avy eo dia nosokafan’ny Tompo ny fahazavan’ny Sabata andro fahafito, ary ny fikasan’Andriamanitra dia ny hamita ny asa; koa niezaka Izy hanokatra fahazavana fanampiny momba ireo fotoana fito tamin’ny 1856, nefa fikomiana no naseho, fa tsy finoana. Ny fotoana fito no alfa amin’ny tantaran’ny Millerita ary ny 2,300 no omega.
The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.
Ny impito dia asehon’ny Sabatan’ny taona fahafito, ary ny 2 300 dia asehon’ny Sabatan’ny andro fahafito. Ny tantaran’ny Millerita dia asehon’ny taona 1798 sy 1844, ary ny 1798 dia maneho ny impito, fa ny 1844 kosa maneho ny 2 300 taona. Ireo Sabata roa ireo no toy ny tohana roa mamaritra ny tantara aseho ao amin’ny Levitikosy telo amby roapolo. Ireo Sabata roa ireo dia maneho hafatra roa, izay mahaforona hafatra iray. Ireo hafatra roa ireo dia maneho ny Millerita, satria ny vahoaka izay manambara ireo hafatra no maneho ireo anjely izay tandindon’ny hafatra. Tamin’ny 1798 no tonga ny anjely voalohany, ary tamin’ny 1844 no tonga ny anjely fahatelo.
Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.
Ny Levitikosy toko fahatelo amby roapolo dia manana fanasana fito sy fivoriana masina fito, na dia tsy ny fanasana rehetra aza no fivoriana masina, ary tsy ny fivoriana masina rehetra koa no fanasana. Ny fanasana rehetra dia eo anelanelan’ny fivoriana masina voalohany sy farany, dia ny Sabata andro fahafito eo am-piandohana sy ny Sabata taona fahafito eo am-pamaranana. Ny tantaran’ireo fanasana dia voahodidin’ireo Sabata roa izay maneho an’i William Miller sy ny Millerites.
When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.
Rehefa atambatra ao amin’ny Levitikosy telo amby roa-polo ny andininy roa amby roapolo voalohany sy ny andininy roa amby roapolo farany, dia voamarika ny vanim-potoanan’ny Pentekosta. Ny rafitra miorina amin’ny fampiarahana ireo andalana ireo dia tena avy amin’Andriamanitra tanteraka. Ny vanim-potoanan’ny Pentekosta ao amin’io rafitra io dia maneho mazava ireo dingana telo an’ny anjely telo. Mitondra ny sonian’ny “Fahamarinana” izany. Mitondra ny sonian’ny Alfa sy Omega izany. Mitondra ny sonian’i Palmoni izany. Mitarika ny mpianatra ho any amin’ny tena fon’ny Efitra Masina Indrindra izany. Mampahafantatra ny tempolin’ny iray hetsy efatra arivo sy efatra alina izany. Miitatra hatrany amin’ny tany vao noforonina izany.
This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.
Ity fahamarinan’ny Levitikosy faha-roa amby roapolo dia voasokatra ankehitriny mifandray amin’ilay fitsapana ny tempoly izay mialoha ny fitsapana litmus sy ny fitsapana fahatelo. Tonga tamin’ny taona 1844 ny anjely fahatelo, ary avy eo indray tamin’ny 9/11, ary avy eo indray tamin’ny 2023. Raha tonga tamin’ny 1844 ny anjely fahatelo, dia tokony hanaraka an’i Kristy amin’ny finoana ho ao amin’ny Efitra Masina Indrindra ny mahatoky. Ny Levitikosy faha-roa amby roapolo no lalana mankany amin’ny Efitra Masina Indrindra ary maneho singa iray amin’ilay fitsapana ny tempoly. Nambaran’i Jaona mba handrefy ny tempoly izy ary koa ireo mpivavaka ao anatiny.
Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.
Ny vata firavakan’i Miller dia ny tempoly, ary ny firavaka ao anatiny dia ireo mpivavaka ao. Ny trano fitahirizan’i Malakia dia ny tempoly, ary ny fahafolonkarena ao anatiny dia ireo mpivavaka ao. Ny vanim-potoanan’ny Pentekosta, araka ny aseho amin’ny fampiharana andalana eo ambonin’ny andalana ao amin’ny Levitikosy faha-telo amby roapolo, dia maneho ny tempolin’ny iray hetsy sy efatra alina sy efatra arivo. Amin’ny fomba mivantana kokoa, izany dia mampiseho ny fiaran’ny fanekena, miaraka amin’ireo kerobima mandrakotra mijery ny Didy Folo, ny tsorakazon’i Arona izay naniry, ary ny vilany volamena nisy mana.
The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.
Ireo keroba manarona dia anjely, ary ny anjely dia maneho hafatra sy ilay mpitondra hafatra. Ny hafatra izay hafatra alpha ao amin’ny Levitikosy toko fahatelo amby roapolo dia ny Sabata andro fahafito, ary ny hafatra omega dia ny Sabata taona fahafito. Samy hafatra izy roa ireo, ary izy roa ireo koa no hafatra alpha sy omega an’i William Miller sy ny Millerita, miaraka amin’ny fahatanterahan’ny “fito fotoana,” tamin’ny 1798, ho tandindon’ny Sabata taona fahafito, ary tamin’ny 1844, Andriamanitra no nitarika ny vahoakany ho ao amin’ny Toerana Masina Indrindra, izay nahitany ny Sabata andro fahafito. Ireo Sabata roa ireo no fiantsoana masina voalohany sy farany ao amin’ny Levitikosy toko fahatelo amby roapolo, ary ny vanim-potoanan’ny Pentekosta dia miorina eo anelanelan’izy roa ireo, tahaka ny niorenan’ny fiara fanekena teo anelanelan’ireo keroba roa manarona.
The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.
Ny tempoly dia tsy maintsy horefesina, ary tafiditra amin’izany ny famelana ny kianja ivelany izay nomena ny Jentilisa. Amin’ny didim-pitsarana momba ny lalàn’ny Alahady dia mifarana ny fitsarana ho an’ny tranon’Andriamanitra, ary manomboka ny fitsarana ny Jentilisa. Ny andron’ny Jentilisa dia nifarana tamin’ny 1798, tamin’ny fiafaran’ny 1 260 taona, ary tamin’ny fiafaran’ny telo andro sy tapany, (mariky ny 1 260) dia nasaina namela ny kianja ivelany i Jaona.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Ary nomena ahy ny volotara tahaka ny tehina; ary nitsangana ilay anjely ka nanao hoe: Mitsangàna, ka refeso ny tempolin’Andriamanitra sy ny alitara ary izay miankohoka ao anatiny. Fa ny kianja izay eo ivelan’ny tempoly dia avelao hiala, ka aza refesina; fa nomena ny jentilisa izany; ary ny tanàna masina dia hohitsahin’izy ireo mandritra ny roa amby efa-polo volana. Apokalypsy 11:1, 2.
The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.
Ny kianja dia tokony havela, fa nomena ny Jentilisa izany, izay hanitsakitsaka azy mandritra ny telo taona sy tapany, na roa amby efapolo volana.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Ary ho lavo tamin’ny lelan-tsabatra izy, ary ho entina ho babo any amin’ny firenena rehetra; ary Jerosalema hohazakazahin’ny Jentilisa mandra-pahatanteraky ny andron’ny Jentilisa. Lioka 21:24.
The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.
Ny andron’ny Jentilisa dia tanteraka tamin’ny taona 1798, rehefa novahana ny tombo-kasen’ny bokin’i Daniela.
“In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.
“Tao amin’ny tempoly tany Jerosalema dia nisy rindrina iva nanasaraka ny kianja ivelany tamin’ny faritra rehetra hafa amin’ilay trano masina. Teo amin’io rindrina io dia nisy soratra tamin’ny fiteny samihafa, nilaza fa tsy nisy afa-tsy ny Jiosy ihany no navela hihoatra io sisintany io. Raha nisy Jentilisa sahy niditra tao amin’ny faritra anatiny, dia nandoto ny tempoly izy, ka ny ainy no nandoavany ny saziny. Kanefa Jesosy, Ilay Mpamorona ny tempoly sy ny fanompoana ao aminy, dia nisarika ny Jentilisa ho eo Aminy tamin’ny fatoran’ny fiaraha-miory maha-olona, ary ny fahasoavany masina no nitondra taminy ny famonjena izay nolavin’ny Jiosy.” Ilay Fitiavan’ny Vanim-potoana Rehetra, 194.
December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.
Ny 31 Desambra 2023 no nifaranan’ireo andro ara-paminaniana telo sy tapany hatramin’ilay fahadisoam-panantenana tamin’ny 18 Jolay 2020. Ireo telo taona sy tapany ireo no manondro fa hisy hafatra ara-paminaniana hovahana tombo-kase amin’izay fotoana izay, ary tanteraka ny andron’ny Jentilisa, ka nitsahatra ny fandrefesana ny tempoly sy izay miankohoka ao anatiny. Amin’ny lalàna alahady, izay tao anatin’ny vanim-potoanan’ny Pentekosta no Andron’ny Pentekosta, dia ampitaina amin’ny Jentilisa ny fitsarana. Rehefa miala amin’ny andron’ny Jentilisa isika eo am-pandrefesana ny tempolin’ny iray hetsy sy efatra alina amby efatra arivo, dia hitantsika fa ny 31 Desambra 2023 ka hatramin’ny lalàna alahady no tempoly.
The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.
Ny fijoroana vavolombelon’ny tempoly dia izao: atsangana amin’ny dingana roa izy; voalohany ny fanorenana fototra, ary avy eo ny tempoly no fantatra fa vita rehefa ilay vato fanorenana nolavina no tonga, amin’ny fomba mahagaga, ho lohan’ny zorony. Napetraka ny fototra rehefa nivoaka avy tany Babylona i Isiraely fahiny tao amin’ny tantaran’ny didy voalohany, ary vita ny tempoly tao amin’ny tantaran’ny didy faharoa, nefa talohan’ny didy fahatelo. Tamin’ny taona 2024 no niseho ny fizahan-toetra momba ny fototra, ary ankehitriny isika dia ao amin’ny fizahan-toetra momba ny tempoly. Mifarana amin’ny fizahan-toetra fahatelo sady fizahan-toetra litmus izany fizahan-toetra momba ny tempoly izany, ary mitaky amin’ny vahoakan’Andriamanitra ny fizahan-toetra momba ny tempoly mba handrefesany ny tempoly.
The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.
Ny tempoly ao amin’ny Levitikosy telo amby roapolo dia atsangana manomboka amin’ny 31 Desambra 2023 ka hatramin’ny lalàna alahady, ary ao anatin’izany tantara ara-paminaniana izany no anehoana ireo fitsapana telo izay miseho mandrakariva rehefa voavaha ny faminaniana iray. Ny farany amin’ireo telo ireo dia ny fitsapana litmôsy, izay nasehon’ny fivoriana lasy tao Exeter. Tamin’io fivoriana io dia na nanatrika ireo fivoriana tao amin’ny lay ianareo, izay nanoloran’ny Loholona Snow indroa ny hafany momba ilay tena Antso Mamatonalina, na nanatrika ireo fivoriana feno fihetseham-po sy tsy voalanjalanja tany amin’ny lay tao Watertown ianareo. Rehefa nifarana ireo fivoriana dia nandeha tahaka ny onjan-dranomasina mahery ny hafatry ny tena Antso Mamatonalina. Exeter no fitsapana litmôsy, ary ny fitsapana litmôsy dia maneho ny fanisiana tombo-kase.
The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.
Ny fivorian’ny toby tao Exeter dia nasehon’ny fidiran’i Kristy tamim-pandresena tao Jerosalema, ary i Lazarosy no nitondra ny boriky niakaran’i Jesosy. Ny fahafatesan’i Lazarosy dia ilay fahadisoam-panantenana tamin’ny 18 Jolay 2020, nefa izy koa no fahagagana faratampony nataon’i Kristy sy ny “tombo-kase” naneho ny maha-Andriamanitra Azy.
“Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.
“Raha tao amin’ilay efitranon’ny marary Kristy, dia tsy ho faty Lazarosy; satria tsy ho nanana fahefana taminy Satana. Tsy ho afaka nandefa ny zana-tsipìkany ho amin’i Lazarosy ny fahafatesana teo anatrehan’Ilay Mpanome aina. Koa izany no nitoeran’i Kristy lavitra. Navelany hampiasa ny heriny ny fahavalo, mba handroahany azy hiverina ho fahavalo resy. Navelany handalo teo ambanin’ny fanapahan’ny fahafatesana Lazarosy; ary hitan’ireo anabavy nijaly ny rahalahiny napetraka tao am-pasana. Fantatr’i Kristy fa raha nijery ny tavan’ny rahalahiny efa maty izy ireo, dia ho voazaha toetra mafy ny finoany ny Mpanavotra azy. Nefa fantany koa fa noho ny tolona lalovany ankehitriny dia hiseho amin-kery lavitra kokoa ny finoany. Niaritra ny fangirifiriana rehetra tamin’ny alahelo izay niaretan’izy ireo Izy. Tsy nihena akory ny fitiavany azy ireo noho ny niandrasany; fa fantany fa ho azy ireo, ho an’i Lazarosy, ho an’ny Tenany, ary ho an’ny mpianany, dia hisy fandresena ho azo.”
“‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.
“‘Ho anareo,’ ‘mba hinoanareo.’ Ho an’izay rehetra miezaka manatsotra ny tanany mba hahatsapa ny tànan’Andriamanitra mitarika, ny fotoana ahakivy indrindra no fotoana izay akaiky indrindra ny fanampiana avy amin’Andriamanitra. Hiverina hijery ny lasa amim-pisaorana izy ireo noho ny ampahany maizina indrindra tamin’ny lalany. ‘Fantatry ny Tompo ny fomba hamonjena ny mpivavaka marina,’ 2 Petera 2:9. Avy amin’ny fakam-panahy rehetra sy ny fitsapana rehetra no hamoahany azy ireo, amin’ny finoana mafimafy kokoa sy amin’ny fanandramana manankarena kokoa.”
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Tamin’ny niandrasany ela vao nankany amin’i Lazarosy, dia nanana fikasana feno famindram-po i Kristy ho an’ireo izay tsy nandray Azy. Nijanonjanona Izy, mba amin’ny fananganany an’i Lazarosy ho velona avy amin’ny maty dia hanomezany porofo hafa indray ho an’ny vahoakany mafy hatoka sy tsy mino, fa Izy tokoa no ‘ny fitsanganana amin’ny maty sy ny fiainana.’ Tsy nety namoy tanteraka ny fanantenany ny amin’ilay vahoaka Izy, dia ireo ondry mahantra sy mirenireny amin’ny taranak’i Isiraely. Torotoro ny fony noho ny tsy fibebahan’izy ireo. Noho ny famindram-pony dia nikasa Izy hanome azy ireo porofo iray hafa indray fa Izy no Mpamerina amin’ny laoniny, Ilay hany afaka mampibaribary ny fiainana sy ny tsy fahafatesana. Ity no tokony ho porofo izay tsy ho azon’ny mpisorona nadika vilana. Izany no anton’ny niandrasany ela vao nankany Betania. Io fahagagana faratampony io, dia ny fananganana an’i Lazarosy, no hanisy ny tombo-kasen’Andriamanitra eo amin’ny asany sy eo amin’ny fitakiany ny maha-Andriamanitra Azy.” The Desire of Ages, 528, 529.
The triumphal entry began with the loosing of an ass for Christ to ride upon.
Ny fidirana amim-boninahitra dia natomboka tamin’ny famahana ampondra iray mba hotaingenan’i Kristy.
And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.
Ary rehefa nanakaiky an’i Jerosalema izy, ka tonga tany Betifaga, eo an-tendrombohitra Oliva, dia naniraka mpianatra roa Jesosy ka nanao taminy hoe: Mankanesa any amin’ny vohitra tandrifinareo, ary miaraka amin’izay dia hahita boriky vavy mifatotra ianareo, ary zanany momba azy; vahao izy ireo ka ento atỳ amiko. Ary raha misy olona hilaza zavatra aminareo, dia lazao hoe: Ny Tompo no mila azy; ary miaraka amin’izay dia halefany izy. Izany rehetra izany dia natao mba hahatanteraka izay nampilazaina tamin’ny mpaminany hoe: Lazao amin’ny zanakavavin’i Ziona hoe: Indro, ny Mpanjakanao avy ho anao, malemy fanahy sady mitaingina boriky, dia zanaky ny boriky vavy. Ary ny mpianatra nandeha ka nanao araka izay nandidian’i Jesosy azy. Matio 21:1–6.
The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.
Ny hafatry ny Fitarainan’ny Misasakalina dia niray tamin’ny hafatry ny anjely faharoa izay tonga tamin’ny fahadisoam-panantenana voalohany. Tamin’ny andron’i Kristy, izany fahadisoam-panantenana izany dia ny nahafatesan’i Lazarosy, ary ho an’ny Millerita dia ny faminaniana tsy tanteraka tamin’ny 1843, izay tonga tamin’ny 19 Aprily 1844. Samy maneho ny 18 Jolay 2020 ireo fahadisoam-panantenana roa ireo.
In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.
Amin’ny vanim-potoanan’ny Pentekosta izay asehon’ny Levitikosy toko faha-roa-polo amby telo, ny fitsapana litmôsa dia asehon’ilay marika telo sosona: ny fetin’ny trompetra, ny niakaran’i Kristy, ary ny Andro Fanavotana. Ireo dingana telo ireo no maneho ny fitsapana litmôsa mifandraika amin’ireo fitsapana roa voalohany, dia ny fanorenana sy ny tempoly. Ireo dingana telo ireo dia tonga dimy andro mialoha ny lalàna alahady amin’ny Pentekosta ary maneho fanandratana ireo iray hetsy sy efatra arivo amby efatra-polo ho faneva. Raha mandalo ny fitsapana litmôsa izy ireo, dia asandratra; fa raha tsy mandalo kosa, dia tsofina hivoaka avy eo am-baravaran-kelin’ny nofin’i Miller.
The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.
Ny dingana fahatelo amin’ny fanisiana tombo-kase dia ny Andro Fanavotana, ary maneho ny famafana ny ota izany. Ny dingana faharoa dia ny fanandratana ny fanatitr’i Malakia, dia ny an’ny Levita, ary ny dingana voalohany dia ny hafatry ny trompetra. Hatramin’ny 1844 dia niaina tao anatin’ny tantaran’ny fanenoan’ny trompetra fahafito ny olombelona. Ny hafatra ivelan’ny trompetra fahafito dia ny hafatry ny loza fahatelo amin’ny finoana silamo, ary ny hafatra anatiny ao amin’ny trompetra fahafito dia ny asan’i Kristy amin’ny fampiraisana ny Maha-Andriamaniny amin’ny maha-olombelona an’ireo iray hetsy sy efatra arivo amby efatra alina.
We will continue in the next article.
Hohamafisintsika ao amin’ny lahatsoratra manaraka.
“In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.
Ao amin’ny asa soratr’ireo mpaminany no anehoana zava-miseho izay, na dia efa tranainy dia tranainy aza, dia miseho amintsika amin’ny havaozina sy ny herin’ny fanambarana vaovao. Amin’ny finoana no ahatakarantsika fa ireo firaketana ny fitondran’Andriamanitra ny olony tamin’ny andro lasa dia voatahiry mba hahafahantsika mamantatra ny lesona irin’Andriamanitra hampianarina antsika amin’ny alalan’ny zavatra iainantsika ankehitriny.
“Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.
“Miaina, araka izay iainantsika, ao anatin’ny vanim-potoana iray tsy latsa-danja amin’ny maha-zava-dehibe azy noho ilay fotoana taloha kelin’ny fiavian’i Kristy fanindroany isika, ka mila mitandrina manokana mba tsy hanao fahadisoana mitovy amin’ireo nataon’ny Jiosy izay niaina tamin’ny andron’ny fiavian’i Kristy voalohany.
“Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.
“Tahaka ireo mpitarika jiosy, izay namorona tsikelikely rafitra ara-pivavahana ara-dalàna, ka nanandratana fatratra ny lanjan’ireo zavatra tsy tena manan-danja, dia misy olona sasany ankehitriny tandindomin-doza tsy hahita intsony ireo fahamarinana manan-danja mifandraika amin’ity taranaka ity, ka hitady ireo zavatra vaovao, hafahafa, mahasarika fatratra.
“There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.
“Misy filàna ny hikolokolo foto-kevitra ambony. Ireo izay mikaroka sy manohana hevitra nofinofy dia tokony hampianarina izay marina, alohan’ny hanandramany hampianatra ny hafa. Tsy tokony hotadiavina ho fahamarinana ireo teoria sy tombantombana noforonin’olombelona.
“There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.
“Maro no tena mahatoky tahaka ny vy amin’ny foto-kevitra, ary ireo dia hovonjena sy hotahina; fa mitomany eo anelanelan’ny lavarangana fidirana sy ny alitara izy ireo ka manao hoe: ‘Iantrao ny olonao, Jehovah ô, ary aza atolotra ho latsa ny lovanao.’ Tsy maintsy avelantsika hiseho mazava sy miavaka ireo foto-kevitra fototra iorenan’ny hafatry ny anjely fahatelo. Ireo andry lehibe amin’ny finoantsika dia hahazaka ny vesatra rehetra izay azo apetraka eo aminy.”
“In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.
“Amin’izao vanim-potoanan’ny fahadisoana sy ny nofinofinandro ary ny fisaintsainana an-tsaina izao, dia mila mianatra ny foto-pampianarana voalohany momba an’i Kristy isika. Aoka isika hiezaka mba ho afaka hilaza miaraka amin’ny apostoly hoe: ‘Fa tsy nanaraka anganongano noforonina tamim-pahakingana izahay, raha nampahafantatra taminareo ny hery sy ny fihavian’i Jesosy Kristy Tompontsika.’ Miantso antsika ny Tompo hanaraka fitsipika ambony sy mendri-kaja.”
“Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.
“Ny fahamarinana, dia ny fahamarinana ankehitriny, no zava-drehetra asehon’ny tenin’Andriamanitra azy ho izy. Ny Tompo dia maniry ny hihazonan’ny olony ny tenany tsy ho azon’izay rehetra mihoa-pampana, sy izay rehetra mitarika ho amin’ny mistisismy. Aoka izay alaim-panahy hiroboka amin’ny foto-pampianarana nofinofy sy foronina handavaka lalina ao amin’ny fitrandrahana ny fahamarinana avy any an-danitra, ka hahazo ny rakitra izay midika fiainana mandrakizay ho an’izay mandray azy. Ao amin’ny Teny no misy ireo fahamarinana sarobidy indrindra. Ireo dia ho hitan’izay mandinika amim-pahazotoana lalina; fa ny anjely avy any an-danitra no hitarika ny fikarohana.”
“Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’
“Raha niresaka ireo izay velona eto ambonin’ny tany ankehitriny i Paoly, dia nanambara hoe: ‘Ho avy ny fotoana izay tsy hahazakan’izy ireo ny fampianarana tsy misy kilema, fa araka ny filàny ihany no hanangonany mpampianatra ho an’ny tenany, satria mangidihidy sofina izy; ary haviliny hiala amin’ny fahamarinana ny sofiny, ka hitodika ho amin’ny angano izy.’”
“How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’
“Endrey izany lanjan’izany, endrey ny maha-mahafanina ny fanahy, ilay adidy nankinin’i Paoly tamin’ny fotoana naminaniany ny amin’izay tsy haharitra amin’ny fampianarana tsy misy kilema: ‘Koa mananatra anao eo anatrehan’Andriamanitra sy Jesosy Kristy Tompo aho, Izay hitsara ny velona sy ny maty amin’ny fisehoany sy ny fanjakany: torio ny teny; mahareta amin’izany na amin’ny fotoana na tsy amin’ny fotoana; mananara, rebio, mananara mafy, amin’ny fahari-po rehetra sy ny fampianarana.’”
“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 ao amin’ny fahazavan’ny Masoanandron’ny Fahamarinana. Tsy manala baràka ny Mpanavotra azy izy amin’ny fanimbana ny lalany eo anatrehan’Andriamanitra. Mamirapiratra aminy ny fahazavana avy any an-danitra. Rehefa manatona ny faran’ny tantaran’ity tany ity izy, dia mitombo indrindra ny fahalalany an’i Kristy sy ny faminaniana mifandray aminy. Manana vidiny tsy manam-petra eo imason’Andriamanitra izy; fa iray amin’ny Zanany. Ho azy ireo, ny tenin’Andriamanitra dia feno hatsaran-tarehy sy fahatezerana mihoatra noho izay rehetra. Hitan’izy ireo ny maha-zava-dehibe azy. Vohana aminy ny fahamarinana. Ny fampianarana momba ny fahatongavana ho nofo dia voarakotry ny famirapiratana malefaka. Hitan’izy ireo fa ny Soratra Masina no fanalahidy manokatra ny zava-miafina rehetra sy mamaha ny zava-tsarotra 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 nitondra ny hazo fijaliana sy nanaraka an’i Jesosy kosa dia hahita fahazavana ao amin’ny fahazavan’Andriamanitra.” The Southern Watchman, 4 Aprily 1905.