Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.
Cesarea Filipy mankany Cesarea Maritima dia maneho ny vanim-potoana manomboka amin’ny ora fahatelo ka hatramin’ny ora fahasivy, izay mizara eo amin’ny ora fahenina. Ny fizarana avy amin’i Cesarea ho any Cesarea dia ny Tendrombohitry ny Fiovan-tarehy. Ny Tendrombohitry ny Fiovan-tarehy dia mampifanaraka tsipika roa hafa amin’ilay mariky ny dingana telo izay mialoha ny lalàn’ny Alahady Pentekotista amin’ny dimy andro.
At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.
Teny an-tendrombohitra, dia niteny fanindroany Andriamanitra Ray. Tamin’ny batisan’i Kristy no nitenenany voalohany, ary farany dia talohan’ny hazo fijaliana.
Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.
Ankehitriny dia ory ny fanahiko; ary inona no holazaiko? Ray ô, vonjeo aho amin’izao ora izao; nefa noho izao antony izao no nahatongavako tamin’izao ora izao. Ray ô, omeo voninahitra ny anaranao. Dia nisy feo tonga avy any an-danitra nanao hoe: Efa nomeko voninahitra izy, ary mbola homeko voninahitra indray. Koa ny vahoaka izay nitsangana teo ka nandre izany dia nilaza fa kotrokorana no re; fa ny sasany kosa nanao hoe: Anjely no niteny taminy. Jaona 12:27–29.
God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.
Manome voninahitra ny anarany Andriamanitra rehefa manisy tombo-kase ny iray hetsy sy efatra arivo amby efatra alina Izy ka manoratra eo aminy ny anarany.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Izay maharesy no hataoko andry eo amin’ny tempolin’Andriamanitro, ary tsy hivoaka intsony izy; ary hosoratako eo aminy ny anaran’Andriamanitro, sy ny anaran’ny tanànan’Andriamanitro, dia Jerosalema vaovao, izay midina avy any an-danitra, avy amin’Andriamanitro; ary hosoratako eo aminy ny anarako vaovao. Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana. Apokalypsy 3:12, 13.
At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.
Tao amin’ny Tendrombohitry ny Fiovan-tarehy, dia i Petera sy Jakoba ary Jaona ihany no mpianatra teo, tahaka ny tamin’ny nananganana ny zanakavavin’i Jairo tamin’ny maty, ary indray koa tany Getsemane. Getsemane, tahaka ny nitenenan’ny Ray ao amin’ny Jaona toko faha-roa ambin’ny folo—dia tonga teo alohan’ny hazo fijaliana indrindra. Ny hoe Getsemane dia midika hoe “famiazana menaka,” izay manondro ny fizahan-toetra momba ny menaka ho an’ny virijina. Getsemane no “krizy” izay mitondra ny fanahy “mifanatrika amin’ny fahafatesana,” ary ny virijina hendry dia mandalo ny fizahan-toetra, fa tamin’ny fizahan-toetra faharoa tao amin’ny tempoly dia tonga nifanatrika tamin’ny fiainana izy ireo, araka ny nampianarin’i Jesosy “mifanatrika” nandritra ny telopolo andro.
The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.
Ny fotoana voalohany nitenenan’ny Ray dia tamin’ny batisan’i Kristy, ary ny fotoana voalohany nitondrany manokana an’i Petera sy Jakoba ary Jaona dia tamin’ny nananganana tamin’ny maty ny zanakavavin’i Jairo, virijina roa ambin’ny folo taona. Ny fananganana tamin’ny maty an’ilay virijina roa ambin’ny folo taona dia mifanaraka amin’ny batisan’i Kristy, izay tandindon’ny herin’ny fitsanganan’ny maty. Ny fananganana tamin’ny maty ny zanakavavin’i Jairo dia mifanaraka amin’ny batisan’i Kristy sy Kaisaria Filipy. Getsemane sy ny fahorian’i Kristy raha niteny ny Ray, talohan’ny hazo fijaliana, dia mifanaraka amin’i Kaisaria Maritima.
Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.
Isan-tsipika i Petera no misolo tena an’ireo iray hetsy sy efatra alina sy efatra arivo izay voaisy tombo-kase ao Kaisaria Filipy, tamin’ny nanovana ny anaran’i Simona Barjona ho Petera. Rehefa voaisy tombo-kase tao Panium, izay Kaisaria Filipy, dia mankany amin’ny ora fahenina eny an-Tendrombohitra i Petera, izay anandratana azy ho faneva raha mbola mandroso hamaly ny antson’i Kornelio ao Kaisaria amoron-dranomasina izy. Ao Kaisaria Filipy i Petera no miala amin’ny fivorian’ny Toby Exeter miaraka amin’ny tombo-kasen’Andriamanitra sy ny hafatry ny Antso Mamatonalina hotorina. Ny hafatry ny Islama, araka ny asehon’ny fetin’ny trompetra, no mitondra an’i Petera hankany Kaisaria amoron-dranomasina. Ny hafatry ny Islama no manandratra an’i Petera ho hitan’izao tontolo izao, satria i Petera dia efa naminany mialoha ny fahatongavan’ny Islama araka ny faminaniana talohan’ny fetin’ny trompetra.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Indro, Izaho haniraka an’i Elia mpaminany ho aminareo, dieny tsy mbola tonga ny andro lehiben’i Jehovah sy mahatahotra; ary izy hampodiny ny fon’ny ray ho amin’ny zanaka, ary ny fon’ny zanaka ho amin’ny rainy, fandrao avy Aho ka hamely ny tany amin’ny ozona. Malakia 4:5, 6.
Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.
Tsipika manaraka ny tsipika, ny hafatr’i Elia dia hafatra izay miorina amin’ny fampifanarahana ny ray amin’ny zanany. Elia dia i Papa Miller, izay maneho ny zanany. Ny iray hetsy sy efatra alina amby efatra arivo dia zanak’i William Miller, ary ny hampitodika ny fon’i Miller ho amin’ny zanany dia ny hampifanaraka ny tantaran’ny Millerita amin’ny tantaran’i Elia, ary koa i Jaona Mpanao-batisa amin’ilay iraka mifandray amin’ilay iray hetsy sy efatra alina amby efatra arivo. Singa iray amin’ny fampifanarahana ireo tsipika efatra ireo ny hoe, ao amin’ny tantaram-pitsapana tsirairay avy an’i Elia sy Jaona ary Miller, ny hany hafatry ny fahamarinana ankehitriny dia ilay hafatra izay tonga tamin’ny alalan’ilay iraka.
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 17:1.
Ary Elia, Tesbita, izay isan’ny mponina tany Gileada, dia niteny tamin’i Ahaba hoe: Raha velona koa Jehovah, Andriamanitry ny Isiraely, Izay itsanganako eo anatrehany, dia tsy hisy ando na ranonorana amin’izao taona izao, afa-tsy araka ny teniko. 1 Mpanjaka 17:1.
Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.
Mazava i Sister White fa ireo izay tsy nandray ny hafatr’i Jaona, izay nofaritan’i Jesosy ho Elia, dia tsy hahazo soa amin’ny fampianaran’i Jesosy; ary koa fa ireo izay nandà ny hafatr’i Miller, araka ny aseho ao amin’ny hafatry ny anjely voalohany, dia tsy hahazo soa amin’ny hafatry ny anjely faharoa. Niaraka tamin’ny fanambaran’i Elia fa tsy hisy orana raha tsy amin’ny didiny ihany, dia nisy ny fitsapana faratampony izay nahitana ny didy hisafidy eo amin’ny hafatr’i Elia na ny hafatr’i Bala. Ny tandindona ara-paminaniana hoe “mandra-pahoviana” dia mampifanaraka ny Tendrombohitra Karmela an’i Elia amin’ny lalàn’ny Alahady.
So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.
Dia Ahaba naniraka tany amin’ny zanak’Isiraely rehetra ka nanangona ny mpaminany ho any an-tendrombohitra Karmela. Ary Elia nanatona ny vahoaka rehetra ka nanao hoe: Mandra-pahoviana no higolagola eo anelanelan’ny hevitra roa ianareo? Raha Jehovah no Andriamanitra, dia manaraha Azy; fa raha Bala kosa, dia manaraha azy. Ary tsy namaly azy na dia teny iray akory aza ny vahoaka. Dia hoy Elia tamin’ny vahoaka: Izaho, dia izaho ihany, no sisa tavela ho mpaminanin’i Jehovah; fa ny mpaminanin’i Bala dia efatra-jato sy dimampolo lahy. Koa aoka hanomezan’izy ireo vantotr’ombilahy roa ho antsika; ary aoka izy hifidy vantotr’ombilahy iray ho azy, dia hanapaka azy, ka hametraka azy eo ambonin’ny kitay, nefa tsy handrehitra afo eo ambaniny; ary izaho kosa hanamboatra ilay vantotr’ombilahy iray, ka hametraka azy eo ambonin’ny kitay, nefa tsy handrehitra afo eo ambaniny. Ary miantsoa ny anaran’ny andriamanitrareo ianareo, ary izaho hiantso ny anaran’i Jehovah; ary izay Andriamanitra mamaly amin’ny afo, dia Izy no Andriamanitra. Ary ny vahoaka rehetra namaly ka nanao hoe: Tsara izany teny izany. 1 Mpanjaka 18:20–24.
The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.
Ny fitsapana tany Karmela dia fifidianana teo amin’ny hafatra roa. Fitsapana teo amin’ny faminaniana marina sy sandoka, ary teo amin’ilay iraka Elia na ireo mpaminany izay nipetraka teo amin’ny latabatr’i Jezebela. Momba ilay iraka sy ny hafatra izany. Tamin’ny 1844, naverina i Karmela raha nampisy fitsapana ny Tompo izay nampiseho an’i Miller ho mpaminany marina, ary ny hafatr’i Miller ho ando sy ranonorana. Ny fanavahana ny mpaminany marina sy ny hafatra marina, mifanohitra amin’ny mpaminany sandoka sy ny hafatra sandoka, dia naseho tamin’ny fivorian-dasy tao Exeter tamin’ny alalan’ny lay tao Exeter sy ny lain’ny antokon’i Watertown. Tabernakely roa izay naneho ny marina mifanohitra amin’ny sandoka. Ny fanavahana natao tany Karmela sy ny tantaran’ny taona 1844 dia asongadina ao Kaisaria Filipy rehefa voaisy tombo-kase i Petera ary asandratra ho eo an-tendrombohitra ho faneva. Asandratra izy satria nilaza fa ny hafany no hany hafatra marina momba ny ranonorana farany. Asandratra izy rehefa tanteraka ny faminaniany.
The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.
Ny fetin’ny trompetra no fahatelo sady fitsapana mampiseho ny tena toetra ao anatin’ny vanim-potoanan’ny Pentekosta, ary alohan’io fitsapana io dia ambaran’i Petera fa hovahana ny finoana silamo mba hanamarika ny fiandohan’ny fanambarana ny Antson’ny Misasakalina. Ny fahatanterahan’ny faminaniana no nahatonga ny fanavahana teo amin’ny Millerita sy ny Protestanta, izay misolo tena ilay vahoakan’ny fanekena teo aloha izay lalovina fotsiny. Elia tenany mihitsy no namono ireo mpaminany sandoka, raha vao naseho miharihary ny fanavahana ny marina sy ny sandoka. Atao amin’ny fetin’ny trompetra izany fanavahana izany, rehefa tanteraka ny faminaniana iray momba ny finoana silamo.
The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.
Ny Antso Akoholahy Arivo tamin’ny tantaran’ny Millerita dia faminaniana izay nahitsy ka nony afaka izany dia tanteraka. Tamin’ny 22 Oktobra 1844 no nahatanterahany izany, fa ny fahatakaran’i Miller tany am-boalohany momba ny Antso Akoholahy Arivo dia ny taona 1843. Samuel Snow no maneho ny fanitsiana ny hafatra, ary ny hafany dia nanjary fantatra hoe hafatry ny Antso Akoholahy Arivo “marina”.
1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.
Ny taona 1844 dia fanoharana naneho ny fanavahana teo amin’ny hafatry Miller sy ny hafatry ny Protestanta. Tamin’ny fizotry ny fitsapana dia novonoin’i Miller ny Protestanta, ary avy eo izy ireo dia tonga Protestanta nihemotra, zanakavavin’i Roma, mpisoron’i Jezebela. Niseho io fanavahana io tamin’ny alalan’ny fandraisana na fandavana ny hafatra ara-paminaniana. Tamin’ny andron’i Jaona sy Miller, ny hafatra ara-paminaniana dia nampiharihary ny hafatra sandokan’ny vahoakan’ny fanekena taloha izay nolalovana. Ny hafatr’i Elia dia nilaza fa tsy hisy orana afa-tsy amin’ny teniny, ary rehefa afaka telo taona sy tapany dia haseho miharihary ny fitsapana izany filazana izany.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.
Ary nony nahita an’i Elia Ahaba, dia hoy Ahaba taminy: Hianao va no mampidi-doza an’i Isiraely? Ary namaly izy hoe: Tsy izaho no mampidi-doza an’i Isiraely, fa ianao sy ny taranak-drainao kosa, satria efa nahafoy ny didin’i Jehovah ianareo, ary ianao kosa nanaraka ireo Bala. Koa ankehitriny maniraha, ary angony ho aty amiko eo an-tendrombohitra Karmela ny Isiraely rehetra sy ny mpaminanin’i Bala efajato sy dimampolo ary ny mpaminanin’ny Asera efajato, izay mihinana eo amin’ny latabatr’i Jezebela. 1 Mpanjaka 18:17–19.
The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.
Ny fanavahana ny sandoka sy ny marina, na ny iraka izany na ny hafatra, dia niseho tao anatin’ny fizahan-toetra izay nahitana fiampangana natao tamin’ny hafatra sy tamin’ny iraka samy izy. I Elia no ilay voampanga ho nampahory an’Israely, satria ny hafany no nampitsahatra ny ranonorana. Raha mbola nitohy ny ranonorana tany Israely, dia tsy ho nisy raharaha natsangana momba an’i Elia. Ny raharaha dia nifototra tamin’ny faminanian’i Elia sy tamin’ny fahatanterahany nandritra ireo telo taona sy tapany.
When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.
Rehefa tonga eo amin’ilay fizahan-toetra ao Kaisaria Filipy i Petera, izay fetin’ny trompetra, sady koa eo no vahana ny boriky, dia voamarika ny fiandohan’ny hafatry ny Antso Amin’ny Misasakalina. Petera, tahaka an’i Elia, dia vao avy nahita ny fanamafisana ny faminaniany, ary naseho mazava teo imason’ny rehetra ny fanavahana ny marina sy ny sandoka. Ny fanamafisana ilay faminaniana dia asehon’ny fetin’ny trompetra—izay ilay fizahan-toetra. Ilay faminaniana dia nanehoana tandindona tamin’ny alalan’ny taona 1840 sy 1844, izay ahitsiana faminaniana iray ary avy eo tanteraka izany. Ny faminaniana voahitsin’i Josiah Litch no nanome hery ilay anjely voalohany tamin’ny 11 Aogositra 1840, ary ny faminanian’i Miller momba ny taona 1843 dia noahitsin’i Snow.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Tamin’ny taona 1840 dia nisy fahatanterahan’ny faminaniana iray hafa niavaka izay nampifoha fahalianana niparitaka be. Roa taona talohan’izany, Josiah Litch, anankiray tamin’ireo mpitoriteny lohalaharana momba ny fiavian’i Kristy fanindroany, dia namoaka fanazavana momba ny Apokalypsy 9, ka naminany ny fianjeran’ny Fanjakana Ottoman. Araka ny kajikajiny, io fahefana io dia tokony ho rava... amin’ny 11 Aogositra 1840, amin’izay fotoana izay no azo antenaina ho tapaka ny fahefana Ottoman ao Constantinople. Ary izao, inoako, no ho hita fa izany tokoa no izy.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Tamin’ilay fotoana voatondro indrindra, dia neken’i Torkia, tamin’ny alalan’ireo ambasadaorony, ny fiarovan’ireo hery mpiara-dia ao Eoropa, ka tamin’izany no nametrahany ny tenany ho eo ambany fanapahan’ireo firenena kristiana. Natanteraka tanteraka ilay faminaniana izany toe-javatra izany. Rehefa fantatra izany, dia maro be no resy lahatra ny amin’ny fahamarinan’ireo foto-kevitry ny fandikana ara-paminaniana noraisin’i Miller sy ireo namany, ary nisy hery manosika mahagaga nomena ny hetsika momba ny fiavian’i Kristy. Ny olona nanam-pahaizana sy nanana toerana dia niray tamin’i Miller, na tamin’ny fitoriana na tamin’ny famoahana an-tsoratra ny heviny, ary nanomboka tamin’ny 1840 ka hatramin’ny 1844 dia niely haingana ny asa.” The Great Controversy, 334, 335.
The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.
Ny faminanian’i Litch dia momba ny Silamo, ary ny faminanian’i Snow dia momba ny varavarana mihidy. Rehefa tanteraka ny faminanian’i Litch, dia nekena ny fomba fiasa izay nanorenana ny hafatra, ary ireo izay nanaiky ny hafatra dia “niray” tamin’ilay iraka. Na ny hafatra na ilay iraka dia samy nekena tamin’ny fahatanterahan’ny faminaniana. Ny faminanian’i Litch dia momba ny Silamo, ary ny faminanian’i Snow dia momba ny varavarana mihidy.
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
“Nahitako ny vahoakan’Andriamanitra faly teo am-piandrasana, niandrandra ny Tompony. Kanefa nokasain’Andriamanitra hosedraina izy ireo. Ny tànany no nanarona ny fahadisoana iray teo amin’ny fanisana ny vanim-potoana ara-paminaniana. Ireo izay niandrandra ny Tompony dia tsy nahatsikaritra izany fahadisoana izany, ary ireo lehilahy nahay indrindra izay nanohitra ny fotoana dia tsy nahita izany koa. Nokasain’Andriamanitra ny hihaonan’ny vahoakany amin’ny fahadisoam-panantenana. Nandalo ny fotoana, ary ireo izay niandry tamin’ny fanantenana feno fifaliana ny Mpamonjiny dia nalahelo sy kivy, raha ireo izay tsy tia ny fisehoan’i Jesosy, fa nandray ny hafatra noho ny tahotra, kosa dia faly satria tsy tonga tamin’ilay fotoana nandrasana Izy. Tsy nisy fiantraikany tamin’ny fo ka nanadio ny fiainana ny fanambaràny ny finoana. Ny fandalovan’ny fotoana dia voakajy tsara mba hampiharihary ny fo toy izany. Izy ireo no voalohany nitodika ka naneso ireo ory sy diso fanantenana izay tena tia ny fisehoan’ny Mpamonjiny. Hitako ny fahendren’Andriamanitra tamin’ny fitsapany ny vahoakany sy tamin’ny nanomezany azy ireo fizahan-toetra lalina mba hahitana izay hihemotra sy hiverina amin’ny ora isian’ny fisedrana.”
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
“I Jesosy sy ny antokon’ny lanitra rehetra dia nijery tamim-pangorahana sy fitiavana ireo izay naniry fatratra, tamim-panantenana mamy, hahita Azy izay tian’ny fanahiny. Nivezivezy nanodidina azy ny anjely mba hanohana azy amin’ny ora fitsapana azy. Ireo izay tsy niraharaha ny handray ny hafatra avy any an-danitra dia navela tao amin’ny haizina, ary nirehitra taminy ny fahatezeran’Andriamanitra, satria tsy nety nandray ny mazava izay nalefany ho azy avy any an-danitra izy. Ireo mahatoky nefa diso fanantenana ireo, izay tsy nahazo hoe nahoana ny Tompony no tsy tonga, dia tsy navela tao amin’ny haizina. Notarihina indray ho amin’ny Baiboliny izy mba handinika ny fe-potoana ara-paminaniana. Nesorina teo amin’ireo tarehimarika ny tanan’ny Tompo, ka nohazavaina ny fahadisoana. Hitan’izy ireo fa nahatratra ny taona 1844 ireo fe-potoana ara-paminaniana, ary fa ilay porofo ihany izay nentin’izy ireo nanaporofoana fa nifarana tamin’ny 1843 ireo fe-potoana ara-paminaniana dia nanaporofo fa hifarana amin’ny 1844 izy ireny. Namirapiratra tamin’ny toerany ny mazava avy amin’ny Tenin’Andriamanitra, ary hitany ny fotoana fiandrasana—‘Na dia mitaredretra aza izany [ny fahitana], dia andraso ihany.’ Noho ny fitiavany ny fihavian’i Kristy eo no ho eo, dia tsy hitany ny fitaredretan’ny fahitana, izay natao hanehoana ireo tena miandry. Nisy teboka ara-potoana indray teo anoloany. Kanefa hitako fa maro tamin’izy ireo no tsy afa-niarina tamin’ny fahadisoam-panantenany mafy mba hanana ilay ambaratongan’ny zotom-po sy ny hery izay nanamarika ny finoany tamin’ny 1843.”
“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.
“Nandresy azy i Satana sy ny anjeliny, ary ireo izay tsy nety nandray ny hafatra dia niarahaba tena noho ny fahitany lavitra sy ny fahendreny tamin’ny tsy fandraisany ilay fitaka, araka ny niantsoany azy. Tsy tsapany fa nolaviny ho amin’ny fanamelohana ny tenany ny saina atolotr’Andriamanitra, ary niara-niasa tamin’i Satana sy ny anjeliny izy ireo mba hampikorontan-tsaina ny vahoakan’Andriamanitra, izay niaina sy nampihatra ilay hafatra nalefitry ny lanitra.”
“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.
“Ny mpino tao amin’ity hafatra ity dia nampahorina tao amin’ny fiangonana. Nandritra ny fotoana kelikely, ireo izay tsy nety nandray ilay hafatra dia notazonin’ny tahotra ka tsy nahavita nampiseho tamin’ny asa ny fihetseham-po tao am-pony; nefa ny fandehan’ny fotoana dia nanambara ny tena fihetseham-pony. Niriny ny hampangina ny fijoroana ho vavolombelona izay tsapan’ireo niandry ho adidiny tsy maintsy nambara, dia ny hoe nahatratra ny taona 1844 ireo fe-potoana ara-paminaniana. Tamin’ny fahazavana mazava no nanazavan’ny mpino ny fahadisoany sy nanomezany ny antony nahatonga azy hanantena ny Tompony tamin’ny 1844. Tsy nahita hevitra hanoherana ireo antony mahery natolotra ireo mpanohitra azy. Kanefa nirehitra ny fahatezeran’ny fiangonana; tapa-kevitra izy ireo ny tsy hihaino porofo, ary hanidy ny fijoroana ho vavolombelona tsy ho ao amin’ny fiangonana, mba tsy ho ren’ny hafa izany. Ireo izay tsy sahy nanafina tamin’ny hafa ny fahazavana izay nomen’Andriamanitra azy, dia noroahina hiala tao amin’ny fiangonana; nefa Jesosy dia niaraka taminy, ary faly izy ireo tao amin’ny fahazavan’ny tavany. Efa voaomana handray ny hafatry ny anjely faharoa izy ireo.” Early Writings, 235–237.
Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.
Petera no misolo tena ireo iray hetsy sy efatra alina sy efatra arivo izay, tahaka an’i Litch, manolotra faminaniana voahitsy momba ny finoana silamo sy ny fiafaran’ny fanjakana iray; ary tahaka an’i Snow koa, Petera dia manolotra faminaniana voahitsy momba ny varavarana mihidy. Ny hafatr’i Litch momba ny loza faharoa avy amin’ny finoana silamo dia faminaniana ivelany, ary ny varavarana mihidin’i Snow dia faminaniana anatiny. Ho an’i Snow, dia nanomboka ny asa rehefa nesorin’ny Tompo ny tànany tamin’ireo tarehimarika, ary tamin’izay no nahitana fa ilay porofo ihany izay noheverina teo aloha ho manaporofo ny taona 1843, dia tena nanaporofo tokoa ny 22 Oktobra 1844. Ho an’i Litch, izany dia kajy iray izay, rehefa tanteraka, no nitondra ilay anjely ao amin’ny Apokalypsy toko faha‑folo hidina ka hitsangana teo ambonin’ny tany sy ny ranomasina.
The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?
Ang katotohanang muling kinalkula ni Litch ang kaniyang hula sampung araw bago ito matupad ay nagpapakilala sa gawaing pagtatama ng isang naunang hula bilang isang pagsubok. Ang pasimula ba noong 1840 at ang wakas noong 1844 ay tunay na isang makahulang sagisag ng isang hula na muling kinakalula upang maging siyang tunay na Sigaw sa Hatinggabi? Ang alpha at omega ba ng kasaysayang Millerita na nagtapos sa paghahayag ng Sigaw sa Hatinggabi ay tunay na tumitipong larawan ng mga makahulang katangian ng tunay na Sigaw sa Hatinggabi ng isang daan at apatnapu’t apat na libo?
In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17th.
Tamin’ireo vanim-potoana roa nitoriana ilay faminaniana voahitsy dia niseho ny adihevitra nanohitra ny hafatra Millerita, satria nampitebiteby ny vahoaka ilay hafatra. Rehefa mitsangana ao Kaisaria Filipy i Petera dia misy adihevitra momba ilay hafatra izay efa nanomboka talohan’i Kaisaria Filipy, satria ny fahatanterahana no manamafy fa tamin’ny tenin’i Petera ihany no hirotsahan’ny hafatry ny ranonorana. Kaisaria Filipy dia ny fetin’ny trompetra, izay mifanaraka amin’ny nandefasan’i Kristy mpianatra roa, maneho ny anjely faharoa, hamaha ny borikin’ny Silamo. Ny famahana ny borikin’ny Silamo dia manambara ny fiandohan’ny hafatry ny Antso amin’ny Mamatonalina tao amin’ny fivorian’ny toby tao Exeter, satria tonga mitaingina soavaly iray andro tatỳ aoriana, tamin’ny 13 Aogositra, i Samuel Snow, izay niandry fa tsy tonga tamin’ny andro fanokafana, no manamarika ny fiafaran’ny fotoana fiandrasana sy ny fiandohan’ilay hafatra izay hoentina tahaka ny onjan-dranomasina mahery rehefa nifarana ny fivoriana tamin’ny faha-17.
The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.
Ang pagtatalo sa kasaysayan ng mga Millerita, ang mga paratang ni haring Ahab, at ang paglaban ng mga mapagtatalong Judio nang pumasok si Cristo sa Jerusalem ay pawang tumutukoy sa isang tunggaliang umaabot sa kaniyang kasukdulan sa kapistahan ng mga trumpeta, kapag kinalagan ang asno. Ang pagkakalag sa asno ay siyang pagpapatibay ng isang hula na tumutukoy sa isang saradong pinto sa Adventismo sa pasimula sa Cesarea Filipos at sa isang saradong pinto sa wakas ng yugto sa Cesarea Maritima. Ang asno ay sagisag ng Islam ng ikatlong kaabahan na humahampas sa Estados Unidos, kalakip ang Nashville, Tennessee. Ang nabigong hula ng Hulyo 18, 2020, ay ngayo’y unti-unting itinutuwid habang inaalis ng Panginoon ang Kaniyang kamay, at binubuksan ang pagkakabuklod ng pahayag ni Jesucristo. Ang pagbubukas na iyon ay nagsimula sa ilang noong Hulyo ng 2023.
The vision of Daniel Eleven
Ny fahitan’i Daniela Iraika ambin’ny folo
The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.
Ny fankalazana ny trompetra dia maneho ny trompetra fahafito, izay loza fahatelo, dia ny Islam. Ny trompetra dia hafatra fampitandremana ivelany momba ny ady, nefa azo heverina koa ho antso anatiny ho amin’ny fiantsoana masina. Amin’ny maha-fitsapana manavaka izay manomboka rehefa mifarana ny telopolo andro amin’ny fitsapana ny tempoly faharoa azy, dia hafatra ivelany sy anatiny izy. Ny fitsapana fototra voalohany dia tonga tamin’ny lohataonan’ny taona 2024 niaraka tamin’ny fahitana ivelany momba ny antikristy araka ny aseho ao amin’ny Daniela 11:14.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ary amin’izany andro izany dia maro no hitsangana hanohitra ny mpanjakan’ny atsimo; ary ny jiolahimboton’ny firenenao kosa hanandratra ny tenany hampaharitra ny fahitana; nefa ho lavo izy. Daniela 11:14.
The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.
Ny andininy teo aloha dia nampiditra an’i Panium, ary ny fijoroana vavolombelon’i Panium dia mitohy hatramin’ny andininy fahadimy ambin’ny folo.
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.
Fa ny mpanjakan’ny avaratra hiverina ka hanangona hamaroan’olona lehibe noho ny teo aloha; ary tokoa ho avy izy rehefa afaka taona vitsivitsy miaraka amin’ny tafika lehibe sy amin’ny harena be. Daniela 11:13.
The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.
Ny mpanjakan’ny avaratra ao amin’ny andininy faha-folo ka hatramin’ny faha-dimy ambin’ny folo dia ny hery solontenam-pahefana an’ny papa, izay nasehon’i Ronald Reagan tao amin’ny andininy faha-folo tamin’ny fotoana nanesorana ny rindrin’ny efitra fisarahana vy, araka ny nanehoan’ny fianjeran’ny Rindrin’i Berlin tamin’ny 9 Novambra 1989 izany. Ny andininy faha-enina ambin’ny folo dia manamarika ny fanesorana ny rindrin’ny fisarahan’ny fiangonana sy ny fanjakana amin’ny alalan’ny lalàna Alahady. Ny andininy faha iraika ambin’ny folo sy faha roa ambin’ny folo dia maneho ny ady Okrainiana izay nanomboka tamin’ny 2014, ary ny andininy faha telo ambin’ny folo kosa dia manondro ny fifidianana tamin’ny 2024, rehefa i Trump, filoha fahavalo hatramin’i Reagan, izay koa ilay filoha fahavalo avy amin’ireo filoha fito teo aloha, no “miverina” miaraka amin-kery lehibe kokoa; fa rehefa miverina izy dia “hamoaka vahoaka betsaka noho ny taloha, ary ho avy tokoa rehefa afaka taona voatondro.” Ny “taona voatondro” dia ireo efa-taonan’i Joe Biden.
After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.
Aorian’ny 2024, mifanaraka amin’ny andininy fahatelo ambin’ny folo, Roma dia hiditra an-tsehatra ao anatin’ny tantara ara-paminaniana momba an’i Panium. Tamin’ny 8 Mey 2025 no voafidy ny papa voalohany avy amin’ilay tany ara-panahy be voninahitra, ary nifidy ny anarana hoe Leo izy, izay mitondra ao aminy toetra ara-paminaniana manan-danja maro. Avy eo, ao amin’ny andininy fahadimy ambin’ny folo, dia miroso ny ady.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.
Dia ho avy ny mpanjakan’ny avaratra ka hanangana tovon-tany, ary hahazo ny tanàna mafy voaro indrindra; ary tsy hahatohitra ny sandrin’ny atsimo, na ny olony voafidy, ary tsy hisy hery hahatohitra. Daniela 11:15.
The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.
Ny adin’i Panium dia mirotsaka ao amin’ny andininy fahadimy ambin’ny folo, ary ny biby avy amin’ny tany, izay asehon’i Donald Trump, dia handresy ny fanjakan’ny atsimo. Ny mpanjakan’ny atsimo ao amin’ny andininy fahiraika ambin’ny folo dia nanomboka ady tamin’i Okraina, ilay hery mpisolo vavan’ny fahefam-papaly, izay novatsian-bola sy notohanan’ilay hery mpisolo vavan’ny fahefam-papaly ao amin’ny andininy fahafolo—dia i Etazonia. Ny mpanjakan’ny atsimo dia ho nandresy tamin’ny adin’i Raphia, kanefa taorian’izany fandresena izany, ilay fihalevonana miandalana izay mifandray mandrakariva amin’ny faharavan’ny fanjakan’ny atsimo dragona, dia mamela ny mpanjakan’ny atsimo ho ao amin’ny toerana marefo indrindra, raha miverina ny mpanjakan’ny avaratra, mahery kokoa noho ny hatramin’izay, ka miomana ho amin’ny adin’i Panium. Rosia sy Putin no mpanjakan’ny atsimo, raha i Etazonia no nanomboka ny Ady Okrainiana tamin’ny 2014. Tamin’ny 2022 no nanomboka ny fanafihana ary nanomboka nikoriana ny ra. Tamin’ny 2024 dia niverina ny mpanjakan’ny avaratra.
Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.
Petera dia ao Kaisaria Filipy, izay fiandohan’ny fanambarana ny hafatry ny Antso Amin’ny Mamatonalina. Petera, tahaka an’i Elia sy ny Millerita izay asehon’i Litch sy Snow, dia efa nametraka mialoha faminaniana momba ny varavarana mihidy sy ny silamo. Ny fahatanterahan’izany no manamarika ny fanavahana eo amin’ny hafatry ny ranonorana farany marina sy sandoka, ary eo amin’ny iraka marina sy sandoka. Ny hafatr’i Petera dia ny hafatra voahitsy momba an’i Nashville sy ny silamo, ary rehefa mijoro ao Kaisaria Filipy izy, dia mijoro ao Panium, ilay ady izay mitarika ho amin’ny lalàn’ny Alahady ao amin’ny andininy faha-enina ambin’ny folo. Ny fahatanterahan’ny faminanian’i Petera no manondro ny fiandohan’ny fanambarana ny Antso Amin’ny Mamatonalina, rehefa vahana ny silamo, izay koa, tsipika eo ambonin’ny tsipika, rehefa tonga ny adin’i Panium.
The Vision of Daniel ten
Ny Fahitan’i Daniela toko faha‑10
The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.
Ny Fetin’ny Trompetra dia maneho ny trompetra fahafito, izay loza fahatelo, dia ny Silamo. Ny trompetra dia hafatra fampitandremana, ary koa fiantsoana ho amin’ny fivoriana masina. Izy koa no fitsapana famantarana mazava izay manomboka rehefa mifarana ny telo-polo andro amin’ny fitsapana ny tempoly faharoa. Ny fahitana fitsapana ivelany fototra voalohany momba ny antikristy dia tonga tamin’ny lohataonan’ny 2024, ary ny fahitana fitsapana anatiny faharoa momba an’i Kristy, araka ny aseho ao amin’ny Daniela 10, dia tonga tamin’ny 2026.
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
Dia nanandratra ny masoko aho ka nijery, ary indro, nisy lehilahy iray nitafy rongony, ary ny valahany nofehezin’ny volamena tsara avy any Oifaza; ny tenany koa dia tahaka ny berila, ary ny tavany tahaka ny fisehoan’ny tselatra, ary ny masony tahaka ny fanilo mirehitra, ary ny sandriny sy ny tongony tahaka ny lokon’ny varahina voakosoka, ary ny feon’ny teniny tahaka ny feon’ny vahoaka marobe.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.
Ary izaho Daniela irery no nahita ny fahitana; fa ny olona izay niaraka tamiko tsy nahita ny fahitana; nefa horohoro lehibe no nianjera taminy, ka dia nandositra izy mba hiafina.
Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Koa dia navelako irery aho ka nahita izany fahitana lehibe izany, ary tsy nisy hery tavela tamiko; fa ny famirapiratako dia nivadika ho fahalovana tao anatiko, ary tsy nahatana hery aho.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.
Kanefa reko ny feon’ny teniny; ary raha vao reko ny feon’ny teniny, dia azon-tory lalina aho ka niankohoka tamin’ny tavako, sady ny tavako nitodika tamin’ny tany.
And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.
Ary, indro, nisy tanana nikasika ahy ka nametraka ahy teo amin’ny lohaliko sy teo amin’ny felatanako. Ary hoy izy tamiko: Ry Daniela, lehilahy tena malala, fantaro ny teny izay lazaiko aminao, ka mitsangàna mahitsy; fa irahina hankatỳ aminao aho ankehitriny. Ary raha vao nilaza izany teny izany tamiko izy, dia nitsangana nangovitra aho. Dia hoy izy tamiko: Aza matahotra, ry Daniela; fa hatramin’ny andro voalohany izay nanoloranao ny fonao hahafantatra sy hampietrena ny tenanao teo anatrehan’Andriamanitrao, dia efa nohenoina ny teninao, ary tonga aho noho ny teninao. Fa ny andrianan’ny fanjakan’i Persia nanohitra ahy iraika amby roa-polo andro; nefa, indro, Mikaela, anankiray tamin’ireo andriana lehibe, tonga hanampy ahy; ary nitoetra teo aho niaraka tamin’ny mpanjakan’i Persia. Ary ankehitriny tonga aho hampahafantatra anao izay hanjo ny firenenao amin’ny andro farany; fa mbola ho amin’ny andro maro ny fahitana. Ary raha niteny tamiko toy izany izy, dia nitodika tamin’ny tany aho ka tonga moana.
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.
Ary, indro, nisy anankiray mitovy endrika amin’ny zanak’olombelona nikasika ny molotro; dia niloa-bava aho ka niteny tamin’ilay nitsangana teo anoloako hoe: Tompoko ô, noho ny fahitana dia nihatra tamiko ny fahoriako, ka tsy nisy hery voatahiry tamiko. Fa hataon’ny ahoana no ahafahan’ny mpanompon’ity tompoko ity miresaka amin’ity tompoko ity? fa raha ny amiko, dia niaraka tamin’izay dia tsy nisy hery sisa tavela tamiko, ary tsy nisy fofonaina intsony tavela tamiko.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.
Dia nisy avy indray ka nanendry ahy, dia toy ny endrik’olona; ary nampahery ahy izy ka nanao hoe: Ry lehilahy tena malala, aza matahotra; fiadanana ho anao anie; mahereza, eny, mahereza. Ary rehefa niteny tamiko izy, dia nohamafisina aho ka nanao hoe: Aoka hiteny ny tompoko; fa nampahery ahy ianao. Daniela 10:5–19.
Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.
Daniel tamin’ny andro faharoa amby roapolo dia mahita ny fahitana ny amin’ilay Mpisoronabe any an-danitra amin’ny andro farany. Ny fahitana an’i Roma mametraka ny fahitana no fitsapana fototra sy alpha tamin’ny 2024, ary ny fahitan’i Kristy no fitsapana momba ny tempoly. Izany dia miteraka fisarahana amin’ilay antokon’olona izay mandositra an’i Daniela ka miafina. Io antokon’olona io dia miafina ao ambanin’ny lainga sy ny fitaka, ary noho izany antony izany dia mandray fahadisoan-kevitra mahery izy.
Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.
Avy eo dia voakasika intelo Daniela: voalohany tamin’i Gabriela, avy eo tamin’i Kristy, ary fahatelo tamin’i Gabriela indray. Ao amin’ny Toerana Masina Indrindra, rehefa voakasika intelo Daniela, dia maneho fampaherezana izany; satria manomboka amin’ny tsy fananana hery izy, rehefa nahita ny fahitana, nefa amin’ny fikasihana fahatelo dia tonga amin’ny fanamafisana tanteraka izy. Hamafisina izy mba hahatakatra izay hanjo ny vahoakan’Andriamanitra amin’ny andro farany. Ny hafatra ara-paminaniana momba izay hanjo ny vahoakan’Andriamanitra amin’ny andro farany dia ilay hafatra aseho ao anatin’ny fanoharana ny amin’ny virijina folo.
Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!
Manomboka tsy manana hery i Daniela, satria ny fahitana tahaka ny fitaratra an’i Kristy dia namela azy tsy nanan-kery; nefa amin’ny faran’ireo fikasihana intelo dia ampaherezina izy, ary ny didy hoe: “mahereza, eny, mahereza,” dia famerimberenana avo roa heny, izay manamarika ny anjely faharoa na ny fitsapana faharoa. Ny fitsapana faharoa dia ny fitsapana momba ny tempoly, izay anamafisana ny vahoakan’Andriamanitra mba hitory ny hafatry ny Antso Amin’ny Misasakalina rehefa mifarana ny fivoriana lehibe ao Exeter. Izany fitsapana izany no fitsapana momba ny tempoly, izay ilay vato fehizoro, izay sady fototra no vato zorony, no tonga vato tampony mahagaga amin’ny tempoly, ka izany no manamarika ny fahavitan’izany. Ampaherezina i Daniela amin’ny andro faharoa amby roa-polo, rehefa miditra ao amin’ny Toerana Masina Indrindra amin’ny finoana izy. Rehefa manao izany izy, dia mikasika azy Gabriela, avy eo mikasika azy Kristy, ary avy eo mikasika azy indray Gabriela. Koa izany no ampaherezana an’i Daniela mba hitory ny hafatra ao amin’ny Toerana Masina Indrindra, izay ahitany an’i Kristy eo anelanelan’ny anjely roa; ary ny toerana ao amin’ny Toerana Masina Indrindra izay i Kristy no eo afovoany dia ny seza famindrampo, miaraka amin’ireo kerobima roa manarona, mibanjina ny fiara misy ny fanekena, izay hazavain’ny fahazavan’ny voninahitra Shekinah an’i Kristy mipetraka eo ambonin’ny seza fiandrianany. Ny fahitana ao amin’ny Daniela toko faha‑10 dia voalamina ara-paminaniana, ka i Daniela dia mibanjina ny voninahitr’i Kristy toy ny Shekinah eo ambonin’ny seza fiandrianan’ny seza famindrampo, raha ireo kerobima roa manarona kosa mibanjina ao anatin’ny fiara misy ny fanekena!
Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.
Alohan’ny fetin’ny trompetra dia manambara i Elia fa ny hafany momba ny ranonorana no hany hafatra momba ny ranonorana izay avy amin’ny Tompo, ary asehony mialoha ny faminaniana iray izay tonga amin’ny famaranana amin’ny alalan’ny fanehoana iray manaporofo hoe iza no iraka ary iza no tsy iraka, ary inona no hafatra ary inona no tsy hafatra. Nandritra ny telo taona sy tapany talohan’i Karmela dia nitady an’i Elia ny mpanjaka Ahaba, satria misy fotoana iadian-kevitra mialoha an’i Karmela. Tendrombohitra Karmela dia fitsapana tsotra izao izay isehoan’ny toetra. Io vanim-potoana io ihany koa teo amin’ny tantaran’ny Millerita dia nahitana fijoroana vavolombelona mitovy, satria ireo izay nankahala ny hafatra dia nanidy ny mahatoky tsy ho ao amin’ny fiangonana, ary taorian’izany ny mahatoky dia nanandratra hafatra niantso ny olona hivoaka avy amin’ny vahoakan’ny fanekena teo aloha izay efa lavo, ka nandalo azy ireo ny Tompo.
Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.
Petera dia eo amin’ny fanambaràna ny lalàn’ny Alahady pentekotista, mitory ny hafatr’i Joela, izay midika fa Petera dia mitory io hafatra io ihany koa rehefa manomboka ny vanim-potoanan’ny Fitomaniana Amin’ny Misasakalina amin’ny fiafaran’ny fivorian’ny toby tao Exeter, izay nanomboka tamin’ny fotoana nanitsiana ny faminanian’i Petera, tahaka ny hafatr’i Snow sy Litch. Mialoha mandrakariva ny fahatanterahan’ny faminaniana ny adihevitra. Koa ny adihevitra dia manomboka alohan’ny fahatanterahan’ny faminaniana.
The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.
Ny hafatra izay miteraka ahiahy ho an’i Ahaba sy Jezebela ary ny mpaminaniny, sy ho an’ireo Jiosy mpanohitra tamin’ny andron’i Kristy, ary ho an’ireo Protestanta lavo ao amin’ny tantaran’ny Millerita, dia faritan’i Petera ho ny bokin’i Joela. Talohan’ilay fitsapana fahatelo izay marihin’ny famahana ny boriky, dia notoherin’ny Advantisma Laodiseana ny hafatr’i Petera, ary namaly izany fanoherana izany Petera tamin’ny fanondroana fa tsy mamo ireo iraka, fa fahatanterahan’ireo toko telo ao amin’i Joela fotsiny izy ireo. Manomboka amin’ny fanamelohana masiaka ny Advantisma Laodiseana ireo toko telo ao amin’i Joela. Rehefa tonga eo an-tsofin’ireo izay mamo amin’ny zava-pisotro mahery ny hafatra dia hamaly izy ireo. Nifanandrina tamin’i Kristy izy ireo raha nidina avy teo an-tendrombohitra Izy ho any Jerosalema, ary nifanandrina taminy indray tany Jerosalema.
The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.
Voavaha ny ampondra, manomboka ny fidirana; irian’ireo Jiosy mpitsikera hampanginina ny hafatra. Manohy i Jesosy, ary avy eo mijanona ka mitomany ny amin’ny fotoana farany amin’ny fizahan-toetra ho an’ny Advantisma. Avy eo, tao Jerosalema, nisy fifandonana hafa indray tamin’ireo Jiosy izay naniry ny hampitsahatra ny hafany ny vahoaka. Rehefa nilentika ny masoandro tamin’io andro io, dia tonga tamin’ny dingana hafa indray ny fizahan-toetra ho an’ny firenena Jiosy. Mitohy hatrany amin’ny fahafatesan’ny hazo fijaliana ny fivoaran’ny fanoherana, ary tena nanomboka tamin-kery izany tamin’ny fananganana an’i Lazarosy tamin’ny maty, izay nanamarika ny fahatongavan’ny anjely faharoa sy ny fotoana fiandrasana.
“Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.
«នោះបេថានីនៅជិតក្រុងយេរូសាឡឹមខ្លាំងណាស់ ដូច្នេះដំណឹងអំពីការប្រោសឡាសារឲ្យរស់ឡើងវិញបាននាំទៅដល់ក្រុងនោះក្នុងពេលឆាប់ៗ។ តាមរយៈអ្នកស៊ើបការណ៍ដែលបានឃើញអព្ភូតហេតុនោះដោយផ្ទាល់ ពួកមេដឹកនាំជនជាតិយូដាបានដឹងអំពីហេតុការណ៍ទាំងឡាយយ៉ាងឆាប់រហ័ស។ ភ្លាមៗនោះ កិច្ចប្រជុំរបស់សានហេដ្រិនមួយត្រូវបានកោះហៅឡើង ដើម្បីសម្រេចថាត្រូវធ្វើអ្វី។ ឥឡូវនេះ ព្រះគ្រីស្ទបានសម្ដែងយ៉ាងពេញលេញហើយនូវអំណាចគ្រប់គ្រងរបស់ព្រះអង្គលើសេចក្ដីស្លាប់ និងផ្នូរ។ អព្ភូតហេតុដ៏អស្ចារ្យនោះជាភស្តុតាងដ៏កំពូលដែលព្រះបានប្រទានដល់មនុស្សលោកថា ព្រះអង្គបានចាត់ព្រះរាជបុត្រារបស់ព្រះអង្គមកក្នុងលោកនេះ សម្រាប់សេចក្ដីសង្គ្រោះរបស់ពួកគេ។ នោះជាការបង្ហាញអំណាចដ៏ទេវភាពមួយ ដែលគ្រប់គ្រាន់ដើម្បីបញ្ចុះបញ្ចូលគំនិតនៃមនុស្សគ្រប់រូបដែលស្ថិតក្រោមការគ្រប់គ្រងរបស់ហេតុផល និងមនសិការដែលបានទទួលការបំភ្លឺ។ មនុស្សជាច្រើនដែលបានឃើញការរស់ឡើងវិញរបស់ឡាសារ ត្រូវបាននាំឲ្យជឿលើព្រះយេស៊ូវ។ ប៉ុន្តែ សេចក្ដីស្អប់របស់ពួកសង្ឃចំពោះព្រះអង្គបានកាន់តែខ្លាំងឡើង។ ពួកគេបានបដិសេធភស្តុតាងតូចជាងទាំងអស់អំពីទេវភាពរបស់ព្រះអង្គរួចមកហើយ ហើយពួកគេគ្រាន់តែត្រូវបានធ្វើឲ្យខឹងសម្បារកាន់តែខ្លាំងឡើង ដោយសារអព្ភូតហេតុថ្មីនេះប៉ុណ្ណោះ។ មនុស្សស្លាប់ត្រូវបានប្រោសឲ្យរស់ឡើងវិញក្នុងពន្លឺពេញនៃថ្ងៃ និងនៅមុខហ្វូងមនុស្សនៃសាក្សីជាច្រើន។ គ្មានល្បិចកលណាអាចពន្យល់បំបាត់ភស្តុតាងបែបនេះបានឡើយ។ ដោយហេតុនេះឯង ការជាសត្រូវរបស់ពួកសង្ឃក៏កាន់តែសាហាវស្លាប់ថែមទៀត។ ពួកគេបានប្តេជ្ញាចិត្តលើសពីមុនទៅទៀតថា នឹងបញ្ឈប់កិច្ចការរបស់ព្រះគ្រីស្ទ។»
“The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.
“Ny Sadoseo, na dia tsy nankasitraka an’i Kristy aza, dia tsy mbola feno lolompo taminy tahaka ny Fariseo. Tsy mbola nangidy tahaka izany ny fankahalany. Fa ankehitriny dia raiki-tahotra tanteraka izy. Tsy nino ny fitsanganan’ny maty izy. Tamin’ny fanolorany izay nantsoina hoe siansa dia nanjohy hevitra izy fa tsy ho azo atao mihitsy ny hitondrana vatana maty ho velona indray. Nefa tamin’ny teny vitsy nataon’i Kristy dia rava ny foto-keviny. Naseho fa tsy nahalala na ny Soratra Masina izy, na ny herin’Andriamanitra. Tsy hitany izay fomba hanesorana ny fahatsapana nateraky ny fahagagana tao amin’ny vahoaka. Hatao ahoana no hampialana ny olona Aminy, Ilay naharesy ka naka ny matiny tamin’ny fasana? Niely ny tatitra lainga, nefa tsy azo nolavina ny fahagagana, ary tsy fantany izay hampitsaharana ny herin’ny vokany. Hatramin’izay dia tsy mbola nanohana ny tetika hamonoana an’i Kristy ny Sadoseo. Fa rehefa tafatsangana i Lazarosy, dia nanapa-kevitra izy fa amin’ny fahafatesany ihany no ahafahana mampitsahatra ny fanamelohana tsy nisy tahotra nataony taminy.” Ilay Fanirian’ny Vanim-potoana Rehetra, 537.
Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.
Ny fahafatesan’i Lazarosy no nanamarika ny fiandohan’ireo andro efatra izay niandrasan’i Jesosy. Ny fahafatesany dia naneho ny fahatongavan’ilay anjely faharoa, izay manamarika ny fiandohan’ny fotoam-piandrasana. Ny fitsanganany tamin’ny maty no manamarika ny fitsanganan’ireo vavolombelona roa tamin’ny 31 Desambra 2023, roa amby roapolo taona taorian’ny 9/11. Ny fitsanganany tamin’ny maty no manamarika ny fitsanganan’ireo taolana maina maty ao amin’i Ezekiela. Ny fitsanganany tamin’ny maty dia naseho mialoha tamin’ny famoronana an’i Adama, izay nahitana ny fanambaran’ny maha-olombelona, asehon’ny tanimanga, natambatra tamin’ny maha-Andriamanitra, asehon’ny fofonaina mahavelona.
“The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.
“Ny mpisorona sy ny mpanapaka tamin’ny Jiosy dia nankahala an’i Jesosy; nefa vahoaka maro no nifanesy nanatona mba hihaino ny teniny feno fahendrena sy hijery ny asany lehibe. Nohentanin’ny fahalianana lalina indrindra ny olona ka nanaraka an’i Jesosy tamim-pitebitebena mba handre ny fampianaran’ity Mpampianatra mahagaga ity. Maro tamin’ireo mpanapaka no nino Azy, nefa tsy sahy niaiky ny finoany, fandrao horoahina hiala amin’ny synagoga izy. Ny mpisorona sy ny loholona dia nanapa-kevitra fa tsy maintsy misy atao mba hampiala ny sain’ny olona amin’i Jesosy. Natahotra izy fa hino Azy ny olona rehetra. Tsy nahita fiarovana ho an’ny tenany izy. Tsy maintsy very ny toerany izy, na mamono an’i Jesosy. Ary rehefa hovonoiny Izy, dia mbola hisy ihany ireo izay ho tsangambato velona maneho ny heriny. Efa nanangana an’i Lazarosy tamin’ny maty Jesosy, ka natahotra izy fa raha mamono an’i Jesosy izy, dia hijoro ho vavolombelon’ny heriny lehibe Lazarosy. Nirohotra ny olona hijery an’ilay natsangana tamin’ny maty, ka tapa-kevitra koa ny mpanapaka hamono an’i Lazarosy, mba hampitsahatra izany fientanentanana izany. Amin’izay dia haveriny amin’ny lovantsofin’olona sy ny fampianaran’olombelona ny olona, amin’ny fandoavana ny ampahafolon’ny solila sy ny rota, ka hahazo fahefana aminy indray izy. Nifanaraka izy fa hosamborina i Jesosy rehefa irery Izy; satria raha mitady hisambotra Azy eo anivon’ny vahoaka izy, raha mbola liana tanteraka Aminy ny sain’ny olona, dia hotoraham-bato izy.” Early Writings, 165.
On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.
Tamin’ny 18 Jolay 2020 no namonoana ireo vavolombelona roa ao amin’ny Apokalypsy, ary tonga ny anjely faharoa sy ny fotoana fiandrasana. Tamin’ny 31 Desambra 2023 no nanomboka ny fizotry ny fitsanganana amin’ny maty amin’ny dingana roa. Ny dingana voalohany dia ny fanorenana fototra; ny dingana faharoa dia ny fananganana ny tempoly eo ambonin’ny fototra. Nankahala ny hafatra hatramin’ny nahaterahany tamin’ny 1989 ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana, ary mbola mankahala izany hatramin’izao. Koa ankehitriny, rehefa velona indray ireo vavolombelona nankahalainy izay noheveriny fa maty, dia vao mainka hankahala kokoa ny hafatra izy ireo. Hiady hevitra momba ny faminaniana ny amin’ny 18 Jolay 2020 amin’ny poizina mitovy amin’izay nananan’ny Jiosy tamin’ny fitsanganan’i Lazarosy tamin’ny maty izy ireo. Ao amin’ny tantaran’ny fitsapana momba ny tempoly, i Petera dia hamaly ny fiampangana diso ataon’izy ireo amin’ny fanondroana ny bokin’i Joela ho valin’ny laingany rehetra.
We will continue this study in the next article.
Hanohy ity fandalinana ity isika ao amin’ny lahatsoratra manaraka.