When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

Rehefa omena “ny fahazavana ho an’izany fotoana izany” dia na “raisina” izany na “lavina.” Ny fisarahana tanterahina rehefa ampidirina ny fahazavana dia asan’ny filazantsara mandrakizay, izay tsy ahitana ny famehezana ny vahoakan’Andriamanitra ihany, fa ahitana koa ny fisarahana ny vary sy ny tsimparifary. Nanomboka tamin’ny 9/11 ny fizotry ny fizahan-toetra sy fisarahana farany, rehefa mametraka ny fanontaniana ara-paminaniana hoe: “mandra-pahoviana?” ary ny valiny ara-paminaniana dia hoe: “mandra-pahatongan’ny lalàna alahady.” Ny filazana farany ny tandindon’ny hoe “mandra-pahoviana” dia hita ao amin’ny tombo-kase fahadimy ao amin’ny bokin’ny Apokalypsy.

And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

Ary rehefa nosokafany ny tombo-kase fahadimy, dia hitako teo ambanin’ny alitara ny fanahin’ireo izay novonoina noho ny tenin’Andriamanitra sy noho ny filazana izay nohazoniny; ary niantso tamin’ny feo mahery izy ireo ka nanao hoe: Mandra-pahoviana, Tompo ô, masina sy marina, no tsy mbola hitsaranao sy hamalianao ny ranay amin’izay monina ambonin’ny tany?

And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

Ary samy nomena fitafy fotsy izy rehetra; ary nolazaina taminy fa mbola hiala sasatra vetivety ihany izy, mandra-pahatanteraky ny isan’ny mpiara-manompo aminy sy ny rahalahiny koa, izay hovonoina tahaka azy. Apokalypsy 6:9–11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Ny aingam-panahy dia mametraka ny valin’ilay fanontaniana hoe “mandra-pahoviana”, izay napetraky ny “fanahin’izay novonoina”, ho amin’ny ho avy, rehefa fenoina ny andiany faharoa amin’ireo maritiora papaly. Izany dia manomboka amin’ny lalàn’ny Alahady, ary noho izany antony izany no amaritan-dRahavavy White ny toko fahavalo ambin’ny folo ao amin’ny Apokalypsy ho fahatanterahan’ny andiany faharoa amin’ireo maritiora. Misy “feo” roa ao amin’ireo andininy dimy voalohany; ny feo voalohany dia manamarika ny 9/11 ary ny feo faharoa dia miantso ny lehilahy sy ny vehivavy hivoaka avy ao Babylona amin’ny lalàn’ny Alahady. Rahavavy White dia mampifandray ny tandindon’ny hoe “mandra-pahoviana” ao amin’ny tombo-kase fahadimy amin’ireo andininy dimy voalohany ao amin’ny Apokalypsy toko fahavalo ambin’ny folo mba hanoritra ny vanim-potoana manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady. Tsy ny fisarahana sy ny fanisiana tombo-kase ny vahoakan’Andriamanitra no ifantohana, fa ny fitsarana ny fahefana papaly noho ny namonoany ireo maritiora tamin’ny tantara lasa sy ireo maritiora nandritra ny krizin’ny lalàn’ny Alahady, izay mandrafitra ny andiany faharoa amin’ireo maritiora papaly.

“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

“Rehefa nosokafana ny tombo-kase fahadimy, i Jaona Mpahita ny Apokalypsy dia nahita tamin’ny fahitana, teo ambanin’ny alitara, ny antokon’ireo izay novonoina noho ny Tenin’Andriamanitra sy ny filazana an’i Jesosy Kristy. Taorian’izany dia tonga ireo toe-javatra voalaza ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, rehefa antsoina hivoaka avy ao Babylona ireo izay mahatoky sy marina. [Apokalypsy 18:1–5, nalaina teny.]” Manuscript Releases, boky faha-20, 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

Ao amin’ilay andalan-teny hafa izay amantarany ireo maritiora amin’ny tombo-kase fahadimy sy ilay vondrona faharoa amin’ireo maritiora ho avy izay hiforona ao anatin’ny krizin’ny lalàn’ny Alahady, dia lazainy fa ireo toe-javatra ireo “dia ho ao anatin’ny vanim-potoana iray amin’ny andro ho avy.” Ireo feo roa ao amin’ny Apokalypsy valo ambin’ny folo dia maneho ilay “vanim-potoana iray amin’ny andro ho avy.” Ny feo voalohany dia eo am-piandohana amin’ny 9/11 ary ny feo faharoa dia amin’ny lalàn’ny Alahady.

“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

“‘Ary rehefa novahany ny tombo-kase fahadimy, dia hitako teo ambanin’ny alitara ny fanahin’ireo izay novonoina noho ny tenin’Andriamanitra sy noho ny fanambarana izay notanany; ary niantso tamin’ny feo mafy izy ireo ka nanao hoe: Mandra-pahoviana, Tompo ô, Masina sy Marina, no tsy itsaranao sy hamalianao ny ranay amin’izay monina ambonin’ny tany? Ary samy nomena akanjo fotsy avy izy rehetra [Nambara fa madio sy masina izy ireo]; ary nolazaina taminy fa mbola hiala sasatra kely aloha izy, mandra-pahatanteraka koa ny isan’ny mpanompo namany sy ny rahalahiny, izay hovonoina tahaka azy koa’ [Apokalypsy 6:9–11]. Eto dia nisy toe-javatra naseho an’i Jaona, izay tsy zava-nitranga tamin’izany fotoana izany akory, fa izay mbola ho tanteraka amin’ny vanim-potoana iray any aoriana.”

“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

«Apokalipsy 8:1–4 voatanisa.» Manuscript Releases, boky faha-20, 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

Ny Rahavavy White dia mampifandray ny fahatanterahan’ny fananganana ny antokon’ny maritiora faharoa amin’ny ho avy; ary ao amin’ilay andalan-teny hafa dia mitanisa ny Apokalypsy 18:1–5 izy, izay manondro feo iray ao amin’ny andininy telo voalohany ary feo hafa ao amin’ny andininy fahaefatra sy fahadimy. Ny feo voalohany dia manamarika ny 9/11, rehefa nianjera ireo trano lehibe tao New York, ary ny feo faharoa dia ny lalàn’ny Alahady, rehefa antsoina hivoaka avy ao Babylona ny andian’ondry hafa an’Andriamanitra. Ao amin’ilay andalan-teny faharoa dia manondro ny Apokalypsy toko faha-valo sy ny andininy efatra voalohany izy, izay manambara ny fanokafana ny tombo-kase fahafito, rehefa ariana amin’ny tany ny vainafo nalaina avy teo amin’ny alitara, izay mifanaraka amin’ny Pentekosta, rehefa nidina avy tany an-danitra ny afo ka nanazava ny mpianatra, tahaka ny nanazavana ireo vato roa ambin’ny folo an’i Elia, ary araka ny asehon’ny lela afo teo ambonin’ny mpianatra.

How Long? Zechariah & John

Mandra-pahoviana? Zakaria sy Jaona

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

Ny hoe “mandra-pahoviana” dia tandindona ara-paminaniana ny vanim-potoana manomboka amin’ny 9/11 ka hatramin’ny lalàna Alahady, izay efa naseho mialoha ao amin’ny tantaran’ny Tendrombohitra Karmela, ny tantaran’ny Millerita hatramin’ny 1840 ka hatramin’ny 1844, ny tantaran’i Mosesy hatramin’ny loza fahavalo ka hatramin’ny fahafolo, ny fijoroana vavolombelon’ireo maritiora ao amin’ny tombo-kase fahadimy; ary ao amin’i Zakaria dia apetraka ny fanontaniana hoe: “mandra-pahoviana” no mbola tsy hamindran’Andriamanitra fo an’i Jerosalema, izay efa tany Babylona nandritra ny fitopolo taona.

Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

Dia namaly ny anjelin’i Jehovah ka nanao hoe: Jehovah Tompon’ny maro ô, mandra-pahoviana no tsy hamindranao fo amin’i Jerosalema sy amin’ny tanànan’ny Joda, izay efa notezeranao ireo fitopolo taona ireo?

And the Lord answered the angel that talked with me with good words and comfortable words.

Ary Jehovah namaly ilay anjely izay niresaka tamiko tamin’ny teny tsara sy teny mampionona.

So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

Dia hoy ilay anjely izay niresaka tamiko nanao tamiko hoe: Miantsoa mafy ianao ka lazao hoe: Izao no lazain’i Jehovah, Tompon’ny maro: Saro-piaro fatratra amin’i Jerosalema sy Ziona Aho. Ary tezitra mafy indrindra Aho amin’ireo firenena jentilisa izay miadana; fa Izaho dia tezitra kely ihany, nefa izy ireo kosa nampandroso ny fahoriana. Koa izao no lazain’i Jehovah: Efa niverina ho any Jerosalema amin’ny famindram-po Aho; ny tranoko dia haorina ao aminy, hoy Jehovah, Tompon’ny maro, ary ny famolaina dia hahenjana eo ambonin’i Jerosalema. Miantsoa mafy indray ka lazao hoe: Izao no lazain’i Jehovah, Tompon’ny maro: Ny tanànako dia mbola hiparitaka indray noho ny fanambinana; ary Jehovah mbola hampionona an’i Ziona, ary mbola hifidy an’i Jerosalema Izy. Zakaria 1:12–17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

I Sister White dia mampifandray mivantana ny “fito-polo taona” ao amin’i Zakaria, izay naha-babo an’i Isiraely ara-bakiteny fahiny tany Babilona ara-bakiteny, amin’ny roa ambin’ny folo zato sy enim-polo taona hatramin’ny 538 ka hatramin’ny 1798, izay naha-babo an’i Isiraely ara-panahy (ny Kristiana) tany Babilona ara-panahy (ny Katolisisma Romana).

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Nandritra io vanim-potoana lava nisian’ny fanenjehana tsy nitsahatra io, dia tena babo tokoa ny fiangonan’Andriamanitra teto an-tany, tahaka ny tena naha-babo ny zanak’Isiraely tany Babilona nandritra ny fotoan’ny fahababoana.” Prophets and Kings, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

Tamin’ny 1798, tamin’ny faran’ireo taona arivo sy roanjato ary enim-polo, dia tonga ny voalohan’ireo hafatra telo aseho ho anjely ao amin’ny Apokalypsy faha-efatra ambin’ny folo. Tonga ny faharoa tamin’ny 19 Aprily 1844, ary ny fahatelo tamin’ny 22 Oktobra 1844. Ny tantara asehon’ilay fanontaniana hoe: “mandra-pahoviana” dia manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady, ary izany fe-potoana izany dia nanana tandindona tany am-piandohan’ny Advantisma, tao amin’ny hetsika Millerita, nanomboka tamin’ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844. Izany fe-potoana izany dia asehon’i Jaona, ilay mpahita ny Apokalypsy, an’ohatra ao amin’ny toko faha-folo, rehefa mihinana ilay boky kely i Jaona, izay mamy teo am-bavany, nefa tonga mangidy tao an-kibony.

And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

Ary ilay feo izay reko avy tany an-danitra dia niteny tamiko indray ka nanao hoe: Mandehana, alao ilay boky kely misokatra eo an-tanan’ilay anjely izay mitsangana eo ambonin’ny ranomasina sy eo ambonin’ny tany. Dia nankeo amin’ilay anjely aho ka hoy izaho taminy: Omeo ahy ilay boky kely. Ary hoy izy tamiko: Raiso izy, ka hano avokoa; ary hampangidy ny kibonao izy, nefa ho mamy tahaka ny tantely eo am-bavanao. Dia nalaiko teo an-tanan’ilay anjely ilay boky kely ka nohaniko avokoa; ary mamy tahaka ny tantely teo am-bavako izy; ary raha vao nohaniko izy, dia nangidy ny kiboko.

And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

Ary hoy izy tamiko hoe: Tsy maintsy maminany indray ianao eo anatrehan’ny firenena maro sy ny jentilisa sy ny fiteny samihafa ary ny mpanjaka. Apokalypsy 10:8–11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Ang kasaysayang inilalarawan ni Juan ay kinakatawan ng aklat na kinain, sapagkat ang pagkain ay kumakatawan sa pag-unawa ng mga Millerita sa mensahe at sa kanilang karanasan sa paghahayag ng mensaheng iyon. Kaya, nang sabihin kay Juan kaagad matapos maiharap ang kasaysayang iyon na siya ay dapat muling manghula, ang panghuhulang tinutukoy ay ang kasaysayan ng 1840 hanggang 1844. Sinabihan si Juan na ang kasaysayan ng mga Millerita mula 1840 hanggang 1844 ay inuulit sa kasaysayan ng wakas ng Adventismo. Kaagad pagkatapos sabihin kay Juan na siya ay dapat muling manghula, sinabi rin sa kaniya na sukatin ang templo.

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 iray tahaka ny tsorakazo; ary nitsangana ilay anjely ka nanao hoe: Mitsangàna, ka refeso ny tempolin’Andriamanitra sy ny alitara ary izay mivavaka ao anatiny. Fa ny kianja izay eo ivelan’ny tempoly dia avelao, 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 work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

Ny asa nomena ny Advantisma taorian’ny 22 Oktobra 1844 dia nasehon’i Jaona ho toy ny fandrefesana na fanorenana ny tempoly, mifanaraka amin’ilay teny fikasana voambara ao amin’i Zakaria fa “hisy famolahana haroso indray amin’i Jerosalema”—fa mbola “hifidy an’i Jerosalema indray” ny Tompo. Ny tantara aseho eo am-piandohan’ny Advantisma tamin’ny hetsika Filadelfiana an’ny Advantisma Millerita dia averina eo amin’ny fiafaran’ny Advantisma amin’ny hetsika Filadelfiana an’ireo iray hetsy sy efatra alina amby efatra arivo. Tamin’ilay fahadisoam-panantenana lehibe tamin’ny 22 Oktobra 1844 dia nanomboka ny fe-potoana iray, izay aseho ho “ny andron’ny feon’ny anjely fahafito”.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Fa amin’ny andron’ny feon’ny anjely fahafito, rehefa manomboka mitsoka izy, dia ho tanteraka ny zava-miafin’Andriamanitra, araka izay nambarany tamin’ny mpanompony, dia ny mpaminany. Apokalypsy 10:7.

The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

Nahafinaritra tamin’ireo Millerita ny hafatra, raha tanteraka araka izay efa novinanin’ireo Millerita mialoha ny 11 Aogositra 1840 ny faminanian’ny fotoana silamo momba ny loza faharoa. Nanjary mangidy tao an-kibo kosa ilay hafatra tamin’ny fahadisoam-panantenana lehibe tamin’ny 22 Oktobra 1844. Raha vantany vao nahavita nampiseho ny tantaran’ny taona 1840 ka hatramin’ny 1844 i Jaona, dia nampandrenesina izy fa tsy maintsy hanao indray izany zavatra izany indrindra izy (haminany) indray. Avy eo dia nasaina nandrefy an’i Jerosalema izy, ary rehefa manao izany izy dia mampifanaraka ny tenany amin’ny faminanian’i Zakaria momba ny fifidianan’ny Tompo an’i Jerosalema. Hatramin’ny 22 Oktobra 1844 no mandroso, ny tantara ara-paminaniana dia aseho ho toy ny “andron’ny feon’ny anjely fahafito.” Ny “andro” amin’ny hafatra (feo) an’ilay anjely fahafito (loza fahatelo) dia maneho vanim-potoana iray izay hanambatra maharitra ny maha-Andriamanitra an’i Kristy amin’ny maha-olombelona izay tokony ho ireo efatra arivo sy efatra alina sy iray hetsy. Nohataraina izany asa izany noho ny fikomiana tamin’ny 1863, ary tamin’ny 9/11 dia nanomboka naneno indray ny fanenoan’ilay anjely fahafito (loza fahatelo).

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

Ao amin’ny tantara masina dia nifidy an’i Jerosalema ny Tompo hametrahany ny anarany ao, ary ny “anarany” dia ny toetrany. Jerosalema sy Ziona dia resahin’i Zakaria rehefa hoy izy: “Saro-piaro mafy amin’i Jerosalema sy amin’i Ziona Aho,” ary avy eo indray hoe: “mbola hampionona an’i Ziona ihany Jehovah, ary mbola hifidy an’i Jerosalema ihany.” Ampiononina i Ziona rehefa mandray ny Fanahy Masina, izay ilay “Mpananatra.” Ny fampiononan’ny Fanahy Masina dia nanomboka tamin’ny 9/11, mifanaraka amin’ny nitsofan’i Kristy tamin’ny mpianatra rehefa avy nidina avy nihaona tamin’ny Ray Izy taorian’ny nitsanganany tamin’ny maty. Ny fanehoana ny Fanahy Masina dia nitombo be tamin’ny Pentekosta. Nanomboka tamin’ny fanatitra santatra natsangana tamin’ny maty izany vanim-potoana izany, ary nifarana tamin’ny fanatitra santatry ny Pentekosta, tamin’izay vao ren’izao tontolo izao manontolo ny hafatra.

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.

Ampionony, ampionony ny oloko, hoy Andriamanitrareo. Mitenena amin’ny fon’i Jerosalema, ary miantsoa aminy mafy, fa tapitra ny ady niadiany, voavela ny helony; fa efa nandray indroa tamin’ny tanan’i Jehovah izy noho ny fahotany rehetra. Isaia 41:1, 2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

Ny iray hetsy sy efatra arivo dia asiana tombo-kase rehefa “voavela ny helony.” Izany dia mitranga avy hatrany mialoha ny lalàn’ny Alahady, raha asandratra ho fanatitra voaloham-bokatra pentekotista izy ireo, sady mandray ny fandrotsahana ny Fanahy Masina tsy misy fetra, araka ny nanehoan’ireo mpianatra tandindona tamin’ny Pentekosta. Ny famafazan’orana izay nanomboka tamin’ny 9/11 dia tonga fandrotsahana feno amin’ny lalàn’ny Alahady. Ao amin’ilay tantara, ny fanatitra voaloham-bokatra tamin’ny 9/11 ka hatramin’ny fanatitra voaloham-bokatra amin’ny lalàn’ny Alahady, rehefa asiana tombo-kase ny iray hetsy sy efatra arivo ka omanina ho fanatitra asandratra ho faneva manomboka amin’ny lalàn’ny Alahady ka hatramin’ny fifaranan’ny fotoam-pahasoavana. Izany tantara izany dia asehon’ireo andininy telo voalohany ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, izay manambara ny fahalavoan’i Babylona, dia ilay tandindona ara-Baiboly izay maneho “fampitomboana avo roa heny.”

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

Ary rehefa afaka izany zavatra izany, dia hitako ny anjely iray hafa nidina avy tany an-danitra, nanana fahefana lehibe; ary nazava ny tany noho ny voninahiny. Ary niantso mafy tamin’ny feo mahery izy ka nanao hoe: Rava Babylona lehibe, rava izy, ary tonga fonenan’ny demonia sy fitoeran’ny fanahy maloto rehetra ary tranom-borona ho an’ny vorona maloto sy maharikoriko rehetra. Fa ny firenena rehetra efa nisotro ny divain’ny fahatezeran’ny fijangajangany; ary ny mpanjakan’ny tany efa nijangajanga taminy; ary ny mpivarotra amin’ny tany efa nanankarena tamin’ny haben’ny fanaranam-po nentiny. Apokalypsy 18:1–3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

Manerana ny Soratra Masina, ny famerenana indroa andian-teny na teny iray dia maneho ny fahatanterahana tonga lafatra ny amin’ny fahalavoan’i Babylona amin’ny andro farany. Izany no mariky ny Alfa sy Omega, Izay mandrakariva mampiseho ny faran-javatra iray amin’ny fiandohan’izany zavatra izany. Ny fahalavoana indroa an’i Babylona dia aseho amin’i Nimroda sy Belsazara. Nimroda no fiandohan’i Babylona, fony izy mbola Babela fotsiny ihany. Ny fahalavoan’i Nimroda dia naneho mialoha ny fahalavoan’i Belsazara, ary ny hafatry ny anjely faharoa sy ny anjelin’ny Apokalypsy toko fahavalo ambin’ny folo dia izao: ny fahalavoan’i Nimroda tany am-piandohan’i Babylona dia naneho ny fahalavoan’i Belsazara tany amin’ny farany; fa ny Alfa sy Omega dia mandrakariva mampiseho ny faran-javatra iray amin’ny fiandohan’izany zavatra izany.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

Ny tilikambon’i Nimroda dia naongana ho tandindon’ny fahalavoany, ary izy dia naneho mialoha ny fahalavoan’ireo Tilikambo Kambana tamin’ny 9/11. Ny fahalavoan’i Belsazara dia ilay soratra teo amin’ny manda, izay nanamarika ny fiafaran’ny fitondran’i Babylona naharitra fitopolo taona amin’ny maha-fanjakana voalohany ao amin’ny faminanian’ny Baiboly azy; ary noho izany dia tandindon’ny fahalavoan’i Etazonia amin’ny faran’ilay “fitopolo taona, araka ny andron’ny mpanjaka iray” ara-panoharana ao amin’ny Isaia telo amby roapolo, izay maneho ny tantaran’i Etazonia hatramin’ny 1798 ka hatramin’ny lalàna alahady. Ilay soratra teo amin’ny manda tamin’i Belsazara dia maneho ny fotoana izay hianjeran’ny rindrina mampisaraka ny fiangonana sy ny fanjakana amin’ny lalàna alahady, izay indrindra no teboka hifaranan’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly, tahaka ny namonoana an’i Belsazara tamin’io alina io indrindra. Ilay soratra tamin’ny tanana teo amin’ny manda dia ny lalàna voasoratra izay manongana ny rindrina mampisaraka ny fiangonana sy ny fanjakana ao amin’ny Lalàm-panorenana.

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

Ny “tantara” aseho hatramin’ny 9/11 ka hatramin’ny lalàn’ny Alahady ary aorian’izany hatramin’ny famaranana ny fotoam-pahasoavan’ny olombelona sy ny loza fito farany dia ilay vanim-potoana ara-tantara izay aseho ao anatin’ny Tenin’Andriamanitra amin’ny alalan’ny famerenana indroa andian-teny na teny. Ao anatin’izany vanim-potoana izany no arotsaka ny Fanahy Masina, manomboka amin’ny famafazana hatramin’ny 9/11 ka hatramin’ny lalàn’ny Alahady, ary aorian’izany dia ny firotsahana feno. Ny Fanahy Masina dia nasehon’i Kristy ho ilay “Mpananatra”, izay, rehefa tonga Izy, dia hampiseho amin’ny vahoakan’Andriamanitra ny zavatra rehetra.

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

Fa ny Mpananatra, dia ny Fanahy Masina, izay hirahin’ny Ray amin’ny anarako, Izy no hampianatra anareo ny zavatra rehetra sy hampahatsiaro anareo ny zavatra rehetra izay nolazaiko taminareo. Jaona 14:26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

Ny Fanahy Masina dia ampitaina amin’ireo efatra arivo amby efatra alina sy iray hetsy amin’ny alalan’ny “menaka volamena,” izay koa ny “orana,” ary koa ny “Mpananatra.” Rehefa aseho ho “Mpananatra” Izy, dia ny Fanahy Masina no manondro fisehoana manokana avy amin’ny Fanahy Masina.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

Ny vahoakan’Andriamanitra dia efa nanana mandrakariva ny Fanahy Masina rehefa nahafeno ny fepetran’ny filazantsara izy ireo; kanefa amin’ny fotoanan’ny fifohazana masina marina, “tahaka ny tamin’ny taona taloha,” izay isehoan’ny Fanahy Masina amin’ny fomba manokana ho an’ny vatana iombonana, dia aseho ho Mpananatra ny Fanahy Masina. Ary mbola zava-dehibe kokoa aza, ny fitadidian’io vatana iombonana io dia ampiasain’ny Mpananatra rehefa Izy no “mampahatsiaro azy ny zavatra rehetra.” Manamarina izany fa manana fanandramana tena izy ireo olona mandray anjara amin’izany fisehoana izany, satria ny Fanahy Masina dia mandray anjara amin’ny asan’ny sainy, fa Izy no mitaona ny fizotry ny fisainana rehefa “mampahatsiaro anareo ny zavatra rehetra.”

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Ny fitadidian’ny olombelona, miaraka amin’ireo singa hafa toy ny fitsarana, ny faharanitan-tsaina, ny fisainana ary ny fieritreretana, no mandrafitra ny toetra ambony ao amin’ny olona, izay antsoin’ny apostoly Paoly hoe “ny saina.” Io toetra ambony io dia na sain’ny nofo, na sain’i Kristy.

Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

Fa ny fisainan’ny nofo dia fahavalo amin’Andriamanitra; fa tsy manaiky ny lalàn’Andriamanitra izy, sady tsy mahay manaiky akory aza. Romana 8:7.

For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

Fa iza no nahalala ny sain’ny Tompo, mba hampianatra Azy? Fa isika manana ny sain’i Kristy. 1 Korintiana 2:16.

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Ny toetra ambany, na ny nofo, dia voaforon’ny rafitra ara-tsaina, ara-pihetseham-po, ary ara-hormônina mifandray amin’ny fahatsapana, izay “lalan’ny fanahy.” Ny toetra ambony dia noforonina hifehy ny toetra ambany, ary noho izany dia aseho ho toy ny fiarovana mafy; ary io fiarovana mafy io dia iharan’ny fanafihana tsy an-kijanona avy amin’ny fahatsapana (ny toetra ambany), ary ireo fanafihana ireo dia atao amin’ny fiarovana mafy amin’ny alalan’ireo lalana mitondra mankany anatin’ny fiarovana mafy. Ao anatin’ny fiarovana mafy amin’ny toetra ambony dia misy foibem-pibaikoana, na izay antsoin’i Sister White hoe ny citadel. Ny citadel dia ny Toerana Masina Indrindra ao amin’ny fitoerana masina, izay mizara ho fizarana fototra roa. Ny kianja dia ny nofo, na ny toetra ambany, ary raha te hiditra ao amin’ny kianja na koa hampita ny rà ho ao amin’ny toerana masina dia nilaina ny mandalo tamin’ny ambainy na voaly. Ny kianja dia voafetran’ny voaly eo amin’ny andaniny roa.

By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

Tamin’ny alalan’ny lalana vaovao sady velona, izay nohamasininy ho antsika, dia tamin’ny alalan’ny efitra lamba, izany hoe ny nofony. Hebreo 10:20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

Ny fitoerana masina dia mizara ho fizarana roa: ny kianja sy ny fitoerana masina. Ary ny fitoerana masina kosa dia mizara ho fizarana roa ihany koa, tahaka ny toetra ambony. Ny toetra ambony dia mizara ho lafiny roa. Ny iray amin’ireo lafiny ireo dia aseho ho ny Toerana Masina, ary ny iray hafa ho ny Toerana Masina Indrindra. Ny Toerana Masina dia maneho ny asa ara-tsaina ilaina mba hahafahan’ny olombelona miasa, fa ny Toerana Masina Indrindra kosa no faritra ihaonan’Andriamanitra sy ny olombelona. Ny Toerana Masina Indrindra no efitranon’ny seza fiandrianan’Andriamanitra, ary izay niova fo dia mipetraka any amin’ny toerana any an-danitra miaraka amin’i Kristy.

And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

Ary efa niara-natsangany isika, ary niara-napetrany hipetraka any amin’ny toerana any an-danitra ao amin’i Kristy Jesosy. Efesiana 2:6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

Angonina avy amin’ny andalan-teny iray io andininy io, izay andininy maromaro mialoha azy, nefa tanteraka ao anatin’io fizotry ny hevitra io ihany, no ipetrahan’i Jesosy any amin’ny fitoerana any an-danitra, tahaka izany koa ny olony.

Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

Izay nataony tao amin’i Kristy, fony Izy nanangana Azy tamin’ny maty ka nampitoetra Azy teo an-tànany ankavanana any amin’ny fitoerana any an-danitra. Efesiana 1:20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

I Kristy sy ny olony dia miara-mipetraka ao amin’ny Toerana Masina Indrindra. Natsangana tamin’ny maty Kristy ary avy eo dia nipetraka tany amin’ny fitoerana any an-danitra, ary ny olony kosa dia atsangana ka ampipetrahina ao amin’ny efitranon’ny seza fiandrianana ao amin’ny Toerana Masina Indrindra. Ambaran’i Paoly fa ireo izay natsangana ao amin’ny andininy fahaenina dia efa natsangana tamin’ny fahafatesan’ny ota tao amin’ny andininy teo aloha.

Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.

Na dia fony isika mbola maty noho ny fahadisoantsika aza, dia novelominy niaraka tamin’i Kristy isika, (fahasoavana no namonjena anareo), ary niara-nanangana antsika koa Izy ka nampiarahiny nipetraka tany amin’ny fitoerana any an-danitra ao amin’i Kristy Jesosy. Efesiana 1:5, 6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

Ny fahatanterahana tonga lafatra an’ilay andalan-teny ao amin’ny Efesiana dia ireo vavolombelona roa ao amin’ny Apokalypsy toko fahairaika ambin’ny folo, dia izy roa lahy izay hatsangana amin’ny maty, ary avy eo hakarina any an-danitra ho famantarana—nefa koa mba hipetraka any amin’ny fitoerana any an-danitra. Ao amin’ny Toerana Masina Indrindra, ireo vavolombelona roa dia misolo tena ny maha-olombelona eo anatrehan’Andriamanitra mihitsy, ary ny fanamarinana ny antony ipetrahan’izy ireo eo dia ilay mari-pamantarana izay samy ananany avy. Izany mari-pamantarana izany dia ny tombo-kasen’Andriamanitra, ary ny tombo-kasen’Andriamanitra dia manambara fa ny olombelona dia efa tonga iray amin’ny maha-Andriamanitra, ary izany tombo-kase izany dia asehon’ny fisian’ny Mpananatra, izay ny Fanahy Masina, mitoetra ao anatin’ny Toerana Masina Indrindra amin’ilay toetra ambony kokoa “an’izy ireo”. Ny Toerana Masina Indrindra dia efitranon’ny seza fiandrianan’Andriamanitra, izay ampiraisana ny maha-Andriamanitra sy ny maha-olombelona, ary maneho ny tempolin’ny olombelona izay ahitana, ao amin’ny toetra ambony kokoa ao aminy, Toerana Masina Indrindra iray izay ipetrahan’ny maha-Andriamanitra sy ny maha-olombelona miaraka.

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

Ny firotsahan’ny “Mpampionona” dia ny famehezana ny iray hetsy sy efatra arivo sy efatra alina, ary izany no manamarika fiovana eo amin’ny tantaran’ny famonjena, satria amin’izany fotoana izany ny fiangonana dia miova avy amin’ny fiangonana mpiady ho amin’ny fiangonana mpandresy. Amin’izany fotoana izany, dia miova avy amin’ny hetsika Laodikia an’ny iray hetsy sy efatra arivo sy efatra alina ho amin’ny hetsika Filadelfia an’ny iray hetsy sy efatra arivo sy efatra alina izy. Amin’izany fotoana izany, dia miova avy amin’ny fanandraman’ny fiangonana fahafito ho amin’ny fanandraman’ny fiangonana fahenina, ary ny fiangonana fahenina dia ny Millerita. Toetra ara-paminaniana iray ananan’ny fiangonana fahenina, dia Filadelfia, araka ny nahatanterahany tao amin’ny hetsika Millerita, ny hoe tsy mba fiangonana velively izany. Hetsika fotsiny ihany izany hatramin’ny taona 1856, rehefa samy nanondro io hetsika io ho Laodikia ireo White roa tonta. Fito taona tatỳ aoriana dia natsangana ny fiangonana ara-dalàna.

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Ny fiovana eo amin’ny famonjena tamin’ny lalàna alahady dia naneho mialoha ny fiovana eo amin’ny famonjena tamin’ny Pentekosta, izay nanamarika ny fanokanana an’i Kristy ho Mpisoronabe.

“The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

“Ny firotsahan’ny Pentekosta dia fifandraisana avy any an-danitra milaza fa efa tontosa ny fanokanana ny Mpanavotra. Araka ny teny fikasany dia nalefany avy any an-danitra ho an’ny mpanara-dia Azy ny Fanahy Masina ho famantarana fa Izy, amin’ny maha-mpisorona sy mpanjaka Azy, dia efa nandray ny fahefana rehetra any an-danitra sy etỳ an-tany, ary Izy no Ilay Voahosotra eo ambonin’ny olony.” Asan’ny Apostoly, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Rehefa hariva no haidina tsy misy fetra eo amin’ny iray hetsy sy efatra arivo amby efa-polo amin’ny lalàn’ny Alahady, dia ho “fampitam-baovaon’ny Lanitra” izany fa efa tapitra ny fiangonana miady, ary efa tonga ny fiangonana mandresy. Ny fanokanana an’i Kristy tamin’ny Pentekosta tao amin’ny fitoerana masina any ambony dia tandindon’ny fanosorana ny iray hetsy sy efatra arivo amby efa-polo amin’ny lalàn’ny Alahady.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

Ny firotsahan’ny Fanahy “Pentekotista” izay nanamarika fa i Kristy no Ilay Voahosotra dia naneho ny fanosorana Azy tao amin’ny lanonana fanokanana tany an-danitra, nefa efa nohosorana koa Izy tamin’ny batisa natao Taminy. Ny batisany (9/11) ka hatramin’ny Pentekosta (ny lalàn’ny Alahady) dia aseho indray koa, telo taona sy tapany taorian’ny batisany, tamin’ny fahafatesany marina, ny fandevenana Azy ary ny fitsanganany tamin’ny maty (fetin’ny santatra). Noho izany, ny 9/11 dia aseho amin’ny batisany ary aseho koa amin’ny fitsanganany tamin’ny maty. Ny fitsanganany ara-tandindona sy ny fitsanganany ara-bakiteny dia manamarika ny fiandohan’ny tsipika faminaniana roa, izay samy mifarana amin’ny Pentekosta. Ireo tantara roa ireo dia samy manomboka amin’ny fitsanganan’ny fanatitra santatra.

But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

Fa ankehitriny Kristy dia nitsangana tamin’ny maty ka tonga voaloham-bokatra amin’izay efa nodimandry. Fa satria ny olona no nihavian’ny fahafatesana, dia ny olona kosa no nihavian’ny fitsanganan’ny maty. Fa tahaka ny ahafatesan’ny olona rehetra ao amin’i Adama, no hamelomana ny olona rehetra kosa ao amin’i Kristy. Nefa samy amin’ny filaharany avy ny olona rehetra: Kristy no voaloham-bokatra; ary rehefa afaka izany, dia izay an’i Kristy amin’ny fihaviany. 1 Korintiana 15:20–23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

I Kristy no fanatitra voaloham-bokatra tamin’ny fitsanganany tamin’ny maty, manamarika ny fiandohan’ny “vanim-potoanan’ny Pentekosta,” izay mifarana amin’ny fanatitra voaloham-bokatry ny Pentekosta. Ny fitsanganan’i Kristy tamin’ny maty no vary hordea, ary ny vary tritika kosa dia ireo izay “aorian’izany” dia “an’i Kristy amin’ny fiaviany.” Ireo izay “aorian’izany” amin’ny fitsanganan’i Kristy tamin’ny maty dia “ireo izay an’i Kristy amin’ny fiaviany,” ka izany no anehoana ny fanangonana farany ny fanahy mahatoky amin’ny faran’izao tontolo izao, araka ny asehon’ireo fanahy telo arivo izay voangona tamin’ny Pentekosta.

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Io andininy io dia miresaka koa ny amin’ny fitsanganan’ny maty eo amin’ny lafiny fahafatesana. Ny fahafatesana dia nanomboka tamin’i Adama ary mandalo amin’ny olona rehetra, nefa izany dia mitranga “amin’ny” “filaharana.” Ao amin’ny bokin’ny Asan’ny Apostoly dia voarakitr’i Petera fa, tamin’ny fotoana nanatanterahana ny bokin’i Joela, ny olona dia tokony handefa mialoha ny fahotany ho amin’ny fitsarana mba hovonoina ho tsy misy izany, rehefa tonga ny andron’ny famelombelomana avy eo anatrehan’ny Mpananatra. Tsy nijery ny bokin’ny fitsarana Kristy tamin’izany fotoana izany mba hamonoana ho tsy misy ny ota, satria mbola mihoatra ny valo ambin’ny folo zato taona any aoriana ny fitsarana.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

Ny fanondroana ny hoe “ny olona rehetra samy amin’ny filaharany avy” dia manomboka amin’i Adama, ka noho izany dia manondro ny fitsarana ny maty manomboka amin’i Adama sy manohy hatramin’ny fahatongavan’ny andron’ny famelombelomana. Rehefa tonga ny ranonorana farany, dia mifindra avy amin’ny maty ho amin’ny velona ny fitsarana. Ao anatin’ilay vanim-potoana asehon’ilay andininy (hatramin’ny fitsanganan’i Kristy tamin’ny maty ka hatramin’ny Pentekosta), avy amin’ny santatra amin’ny vary hordea ka hatramin’ny santatra amin’ny varimbazaha, dia milatsaka ny ranonorana mandritra ny fitsarana ny velona, ary raha milatsaka izany ranonorana izany, ny hafatra asehon’ny ranonorana dia mampisaraka ny varimbazaha amin’ny tsimparifary. Amin’ny lalàn’ny Alahady, izay Pentekosta, dia tsy mifangaro amin’ny tsimparifary intsony ny varimbazaha, ary asandratra ny fanatitra santatry ny varimbazaha, dia mofo roa ahetsiketsika. Ny fizotran’ny fanadiovana manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady dia aseho koa ao amin’ny Malakia toko fahatelo, rehefa manadio sady manadio amin’ny fanesorana ny loto amin’ny Levita ilay Iraky ny Fanekena, ary amin’ny alalan’ny “afo” no anaovany izany. Ny “afo” dia tandindon’ny hafatra iray, araka ny asehon’ny lela afo tamin’ny Pentekosta. Ao amin’ilay tantara dinihina, ny fisarahan’ireo sokajy roa izay miteraka ny iray hetsy sy efatra amby efapolo arivo, izay ireo mofo roa ahetsiketsika asehon’ny santatry ny Pentekosta, dia tsy maintsy nodorana tsara, satria izy ireo no hany fanatitra nahitana tandindon’ny ota.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

Ireo mofo anja roa ireo dia nisy lalivay, ary ny lalivay dia tandindon’ny ota. Naringana tao amin’ny afon’ny lafaoro izany lalivay izany, araka ny asehon’ny afon’ny mpanadio an’ilay Iraky ny Fanekena. Isaia ao amin’ny toko faha-roapolo amby fito dia mampahafantatra adihevitra iray izay manomboka amin’ny 9/11, ka antsoiny hoe “andron’ny rivotra avy any atsinanana.” Mampianatra io andininy io fa amin’ny alalan’io adihevitra io no anavotana ny fahotan’ny Isiraely. Ny “adihevitra” dia eo amin’ny hafatry ny ranonorana farany marina sy ireo hafatra sandoka rehetra momba ny ranonorana farany izay misy. Ny hafatra dia “afo,” ary ny “afo” no ampiasain’ilay Iraky ny Fanekena mba hanadiovana sy handio tanteraka. Ny adihevitra momba ny hafatry ny ranonorana farany no manaisotra ny lalivay amin’ilay fanatitra varimbazaha santatra pentekotista izay asandratra amin’ny lalàn’ny Alahady. Ny iray hetsy sy efatra arivo amby efatra alina no fanatitra varimbazaha santatra pentekotista, izay mandresy amin’ny fanamarinana amin’ny rany sy amin’ny fanamasinana avy amin’ny fijoroany ho vavolombelona; fa na dia ny Teny aza no manamasina, dia tsy manao izany raha tsy rehefa ampitaina amin’ny maha-hafatra azy. Ny fanolorana ny hafatra no mamela ny iray hetsy sy efatra arivo amby efatra alina ho velona, ary ny fanolorana hafatra sandoka momba ny ranonorana farany kosa dia miteraka fahafatesana.

And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

Ary izy ireo naharesy azy tamin’ny ran’ny Zanak’ondry sy tamin’ny teny filazany; ary tsy tia ny ainy izy ireo, na dia ho amin’ny fahafatesana aza. Apokalypsy 12:11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Ny arivo sy efatra alina amby iray hetsy sy efatra alina dia manaraka an’i Kristy amin’ny fandresena tahaka ny nandreseny, fa amin’ny hevitra ara-paminaniana dia manaraka an’i Kristy izy ireo.

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

Ireo no tsy nandoto tena tamin’ny vehivavy; fa virijina izy. Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo no navotana avy tamin’ny olona, ho santatra ho an’Andriamanitra sy ho an’ny Zanak’ondry. Apokalypsy 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

Eto amin’ny andininy fahaefatra ao amin’ny Apokalypsy toko fahaefatra ambin’ny folo, ireo iray hetsy sy efatra alina sy efatra arivo dia fantatra ho “voaloham-bokatra.” Fantatra koa izy ireo ho “virijina,” ary ny fanahy mananatra dia efa nampahafantatra antsika fa ny fanoharana ny amin’ny virijina folo ao amin’ny Matio toko faha-dimy amby roapolo dia maneho ny fanandraman’ny vahoaka Advantista. Tsy “virijina” ihany izy ireo, fa tsy “voaloton’ny vehivavy” koa, satria ny fizahan-toetra sy ny fizotran’ny fisarahana izay namoaka ireo iray hetsy sy efatra alina sy efatra arivo dia nametraka fahasamihafana teo amin’ireo iray hetsy sy efatra alina sy efatra arivo sy ny fivavahana sandoka “rehetra.” “Ireo” dia manaraka ny Zanak’ondry na aiza na aiza alehany, ary amin’ny maha fanatitra voaloham-bokatra azy, dia tsy maintsy manaraka an’i Kristy amin’ny fahafatesany sy ny fandevenana ary ny fitsanganany amin’ny maty izy ireo.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

Ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, andininy fahiraika ambin’ny folo, ireo vavolombelona roa izay hatsangana ho faneva dia vonoina aloha, ary rehefa afaka telo andro sy tapany dia atsangana amin’ny maty ho fanatitra santatra, tahaka an’i Kristy. Ny fanatitra santatra, izay Kristy taloha sy ankehitriny, dia nahitana ny ràn’ny fanekena nalatsaka mba hanavotana ireo izay efa bankirompitra tamin’ny fanandramana Laodikia. Ao anatin’ny andininy iray, dia ny andininy fahefatra, no anehoana izany famintinana fohy ny tsipika samihafa amin’ny fahazavana ara-paminaniana mifandray amin’ny iray hetsy sy efatra amby efatra alina. Ary aseho izany ao amin’ny Apokalypsy 144 amin’ny tanan’i Palmoni, ilay mpanisa mahagaga. Ny fampitomboana ho roa ao amin’ny Soratra Masina dia maneho ny tantaran’ny ranonorana farany, ary ny ranonorana farany no toerana sy fotoana izay androtsahana ny Mpananatra amin’ny vahoakan’Andriamanitra.

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

Endrey ny hatsaran’ny tongotr’izay mitondra teny soa mahafaly eny ambonin’ny tendrombohitra, dia izay manambara fiadanana; izay mitondra teny soa mahafaly ny amin’ny tsara, izay manambara famonjena; izay milaza amin’i Ziona hoe: Mpanjaka Andriamanitrao! Hanandratra ny feony ny mpiambina anao; hiara-hihoby amin’ny feo izy; fa hifankahita mivantana izy, raha hampodina indray an’i Ziona Jehovah. Miravoravoa, mihirà miaraka, ianareo rava ao Jerosalema; fa Jehovah efa nampionona ny olony, efa nanavotra an’i Jerosalema Izy. Jehovah efa nampiseho ny sandriny masina teo imason’ny firenena rehetra; ary ny faran’ny tany rehetra hahita ny famonjen’Andriamanitsika. Mialà, mialà, mivoaha avy any; aza manendry zavatra maloto; mivoaha avy ao afovoany; madioa ianareo izay mitondra ny fanaky Jehovah. Isaia 52:7–11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

Ziona H6726 dia mitovy amin’ny H6725, izay midika hoe “ny fahatsapan’ny fahamibaribary; tsangambato na andry fitarihana: – famantarana, lohateny, mariky ny lalana.” Ziona dia tandindon’ny fanevan’ny iray hetsy sy efatra alina sy efatra arivo, ary ao amin’io andalan-teny io dia efa nandray ny ranonorana farany izy ireo, satria efa nitory sy nanolotra ny filazantsaran’ny fiadanana. Mifanaraka manokana amin’izany koa ny fahitany “mifanatrika maso,” izay maneho ny mpianatra tamin’ny Pentekosta, fa ny folo andro talohan’ny Pentekosta dia maneho fe-potoan’ny firaisam-po. Ny Tompo “efa,” (maneho ny lasa) dia efa nahatanteraka zavatra telo ho an’izay mitondra teny soa mahafaly. Izy efa “nampionona ny olony,” “nanavotra an’i Jerosalema,” ary “naneho miharihary ny sandriny masina teo imason’ny firenena rehetra.”

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

Izy no “nampahery” ny olony tamin’ny 9/11, ka nanamarika ny fiandohan’ny fizahan-toetra ao amin’ny Malakia toko faha-telo, izay mifarana amin’ny lalàn’ny Alahady rehefa manandratra ny fanevan’ny fanatitra voaloham-bokatra Izy, araka ny asehon’ny hoe “nasehony miharihary teo imason’ny firenena rehetra ny sandriny masina.” Mampahery sy manavotra ary manandratra ny iray hetsy sy efatra arivo amby efatra alina Izy. Tamin’ny 9/11 no ampaherezany sy anombohany ny dingan’ny fanadiovana, izay anavotany ny olony ary avy eo anandratany azy ho faneva, na araka ny lazain’i Malakia hoe “ny fanatitry ny Joda sy Jerosalema dia ho mahafinaritra” “tahaka ny tamin’ny andro fahiny.”

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

Ary hipetraka tahaka ny mpandrendrika sy mpanadio volafotsy Izy; ary hodioviny ny zanak’i Levy, sady hodioviny tahaka ny volamena sy ny volafotsy izy, mba hahafahany manolotra fanatitra ho an’i Jehovah amin’ny fahamarinana. Ary amin’izany ny fanatitr’i Joda sy Jerosalema dia ho sitrak’i Jehovah, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Malakia 3:3, 4.

We will bring our considerations of “how long” to a conclusion in the next article.

Hofarananay ao amin’ny lahatsoratra manaraka ny fandinihantsika momba ny hoe “mandra-pahoviana”.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Ao an-tànany ny fanovozana, ary hodioviny tsara ny famoloany, ka hangoniny ao an-tsompitra ny variny.’ Matio 3:12. Iray tamin’ireo fotoana fanadiovana izany. Tamin’ny alalan’ny tenin’ny fahamarinana no nanasarahana ny akofa tamin’ny vary. Satria feno zava-poana sy fahamarinantenan-tena loatra izy ireo ka tsy handray fananarana, sady tia izao tontolo izao loatra ka tsy hanaiky fiainam-panetre-tena, dia maro no niala tamin’i Jesosy. Mbola maro koa no manao izany ankehitriny. Sedraina amin’izao andro izao ny fanahy tahaka ny nanandramana ireo mpianatra ireo tao amin’ny synagoga tany Kapernaomy. Rehefa ampiharina amin’ny fo ny fahamarinana, dia hitany fa tsy mifanaraka amin’ny sitrapon’Andriamanitra ny fiainany. Hitany fa ilaina ny fiovam-po tanteraka ao aminy; nefa tsy mety izy handray ny asa fandavan-tena. Koa tezitra izy rehefa aseho ny fahotany. Miala izy noho ny fahatafintohinana, tahaka ireo mpianatra izay nandao an’i Jesosy ka nimonomonona hoe: ‘Sarotra izany teny izany; iza no mahahaino izany?’” Ilay Fitiavana Mandresy, 392.