In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.
Tao amin’ireo lahatsoratra voalohany vitsivitsy dia nampidirinay ny andalan-teny avy ao amin’ny The Desire of Ages izay miresaka an’i Kristy nanolotra ny fanoharana ny amin’ny tanim-boaloboka tamin’ireo Jiosy tia adihevitra. Ny fanoharana momba ny hiran’ny tanim-boaloboka dia sady hiran’i Mosesy no hiran’ny Zanak’ondry koa, izay hirain’ny iray hetsy sy efatra alina sy efatra arivo; ary ny tsindrimandry dia mampahafantatra antsika fa ny “hira” ao amin’ny faminaniana dia maneho “fanandramana.” Ny iray hetsy sy efatra alina sy efatra arivo dia manaraka ny Zanak’ondry na aiza na aiza alehany, koa handalo amin’io fanandramana io ihany tahaka izay nolalovan’i Kristy sy Mosesy izy ireo. Kristy, amin’ny maha-omega ny tantara ara-paminanian’ny Isiraely fahiny Azy, sy Mosesy, amin’ny maha-alpha ny tantara ara-paminanian’ny Isiraely fahiny azy, dia samy niaina tao anatin’ny vanim-potoana mifanindran-dalana, tamin’ny fotoana nandaloana ny vahoakan’ny fanekena teo aloha ary nifidianana vahoakan’ny fanekena vaovao. Ny iray hetsy sy efatra alina sy efatra arivo dia mihira ny hiran’i Mosesy sy ny an’ny Zanak’ondry amin’ny alalan’ny iainan’izy ireo tantara iray izay andalovana ny vahoakan’ny fanekena teo aloha—raha ny Tompo kosa miditra amin’ny fanekena amin’ny vahoakany farany amin’ny fanekena.
Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.
Amin’ny lafiny faminaniana, rehefa nanolotra ny fanoharana i Kristy dia mifanaraka amin’i Petera niresaka tamin’ireo Jiosy mpanohitra teny amin’ny Pentekosta izany. Ao amin’ny krizy farany, i Jesosy, izay manolotra ny fanoharana amin’ireo Jiosy mpanohitra, dia maneho ireo izay mihira ny hiran’ny tanim-boaloboka amin’ireo mpisotro mamon’i Efraima. Petera dia manolotra io hira io ihany amin’ny Pentekosta, saingy amin’ny lakilen’i Joela no ihirany azy. Ny hiran’ny tanim-boaloboka dia hiran’ny vahoakan’ny fanekena taloha izay lavina amin’ny fanambadiana amin’io fotoana io ihany izay anambadian’ny Tompo vahoakan’ny fanekena vaovao. Ireo virijina izay diso fanantenana ka niditra tao amin’ny fotoan’ny fiandrasana dia niandry ny fampakaram-bady, ary ny fahatanterahana lavorary dia ny hoe miandry ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina izy ireo.
The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”
Ny bokin’i Joela dia manomboka amin’ny toko voalohany, izay milazalaza ny amin’ny nandravana ny tanim-boalobok’Andriamanitra nataon’ireo mpisotro divay sy zava-pisotro mahamamo, izay efa nesorina tsy ho eo am-bavany ny “divay vaovao.” Raha vao nampahafantarin’i Jesosy ny Jiosy fa hesorina aminy ny fanjakany ka homena antokon’ny mpamboly izay hamoa ny tena vokatry ny tanim-boaloboka, dia niova hevitra avy hatrany Izy ka nanonona ny vato fehizoro tao amin’ny tempoly izay natao tsinontsinona, nefa voatendry ho tonga vato tampony. Ny fiandohana dia hamerina ny tenany any amin’ny farany, ary rehefa avoitra io fahamarinana io, dia aseho ho “mahagaga” izany.
The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.
Ny “fitsipiky ny filazana voalohany” ao amin’ny Tenin’Andriamanitra dia mampahafantatra antsika fa satria i Joela no voalohany miresaka ny amin’ny fandravana ny tanim-boaloboka, izany no teboka fototra indrindra amin’ny fanambaràny. Tsy i Joela irery no manao izany, fa ny mpaminany lehibe rehetra dia manomboka ny fanambaràny amin’ny firesahana ny fahotan’i Isiraely sy ny toetrany very.
In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.
Ao amin’ny Isaia toko faha-valo amby roapolo, ireo “lehila-latsy fanahy izay manapaka” ao “Jerosalema” dia aseho ho ireo “mpisotro toaka ao Efraima” sy ho “satroboninahitry ny fireharehana.” Ny “satroboninahitra” dia maneho fitarihana, ary ny “fireharehana” dia maneho toetra satanika.
The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.
Ny mpimamo dia ampitahaina amin’ny sisa (“residue”) izay tonga “satroboninahitry” ny voninahitr’Andriamanitra, fa mandritra ny orana farany dia manangana ny “fanjakan’ny voninahiny” ny Tompo, araka ny tandindona nasehon’ny fananganany ny “fanjakan’ny fahasoavana” teo amin’ny hazo fijaliana. Ny fanjakan’ny fahasoavana teo amin’ny hazo fijaliana dia tandindon’ny fanjakan’ny voninahitra amin’ny lalàn’ny Alahady.
The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”
Ny orana farany dia nanomboka tamin’ny 9/11, rehefa nanomboka koa ny fanisiana tombo-kase ny iray hetsy sy efatra amby efatra alina ary ny fitsarana ny velona. Tamin’ny fotoan’ny fanisiana tombo-kase no nanombohan’ny firotsahan’ny Fanahy Masina tamin’ny 9/11, raha nitsoka fofonaina toy ny ranonorana vitsivitsy i Jesosy. Izany no fototra, ary ny firotsahan’ny Fanahy Masina amin’ny Fiantsoana Amin’ny Misasakalina no vato fehizoro. Ny hoe “Mahagaga” dia tandindon’ny vanim-potoanan’ny firotsahan’ny Fanahy hatramin’ny “9/11 ka hatramin’ny lalàna alahady.”
The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.
Ny tandindona mifamandrify nefa mifanohitra momba ny “satro-boninahitra” izay maneho fitarihana dia aseho ao amin’ny fitantaran’i Isaia toko faha-roapolo amby valo, rehefa ilaozana ireo mpimamo izay manjaka ao Jerosalema ka omena ny sisa ny fitarihana ny fiangonan’Andriamanitra. Izany dia mampiseho ny fanoharana momba ny tanimboaloboka. Esorina ny satro-boninahitry ny mpimamo, ary ireo iray hetsy sy efatra amby efatra alina no tonga satro-boninahitra izay maneho ny fanjakan’i Kristy. Isaia dia mampianatra izany fahamarinana izany ihany koa ao amin’ny toko faha-roapolo amby roa, rehefa ariana ho any amin’ny tany lavitra i Sebna ka soloina amin’i Eliakima. Na ireo mpimamon’i Efraima izany na i Sebna ao amin’ny toko faha-roapolo amby roa, izy roa tonta dia samy maneho ny fitarihana ny vahoakan’Andriamanitra tamin’ny fanekena teo aloha izay ilaozana.
Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.
Zakaria dia manondro ny Fidirana amim-boninahitra, izay koa ilay Antso amin’ny Mamatonalina, ary ireo andininy manaraka dia mifanaraka amin’i Isaia amin’ny fanondroana ny olon’Andriamanitra ho satroboninahitra.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.
Mifalia indrindra, ry zanakavavin’i Ziona; mihobia, ry zanakavavin’i Jerosalema: indro, ny Mpanjakanao avy atỳ aminao; marina Izy sady mitondra famonjena; manetry tena, mitaingina ampondra, dia zanak’ampondra tanora. Ary hofongorako tsy hisy intsony ny kalesy avy any Efraima, sy ny soavaly avy any Jerosalema, ary hofoanana ny tsipìkan’ady; ary hitory fiadanana amin’ny jentilisa Izy; ary ny fanapahany dia ho hatramin’ny ranomasina ka hatramin’ny ranomasina, ary hatramin’ny ony ka hatramin’ny faran’ny tany.
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.
Ary ianao koa, noho ny ran’ny fanekenao, dia efa namoahako hiala ao amin’ny lavaka tsy misy rano ny mpifatotrao.
Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.
Miverena any amin’ny fiarovana mafy ianareo, ry mpifatotry ny fanantenana; eny, anio no ambarako fa hamaly avo roa heny ho anao Aho; rehefa hanenjana an’i Joda ho Ahy Aho, hameno ny tsipìka amin’i Efraima, ary hanangana ny zanakao, ry Ziona, hanohitra ny zanakao, ry Gresy, ka hahatonga anao ho tahaka ny sabatry ny lehilahy mahery.
And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.
Ary hiseho eo amboniny ny Tompo, ary ny zana-tsipìkany hivoaka tahaka ny tselatra; ary Jehovah Tompo hitsofoka ny trompetra ka handeha amin’ny tafio-drivotra avy any atsimo. Jehovah, Tompon’ny maro, hiaro azy; ary handany izy ka handresy amin’ny vato antsamotady; ary hisotro izy ka hanao horakoraka toy ny avy amin’ny divay; ary ho feno tahaka ny lovia famafazana izy, sy tahaka ny zoron’ny alitara. Ary Jehovah Andriamaniny hamonjy azy amin’izany andro izany, toy ny andian’ondrin’ny olony; fa ho tahaka ny vato sarobidin’ny satro-boninahitra izy, asandratra ho faneva eo amin’ny taniny. Fa lehibe toy inona ny hatsaram-pony, ary lehibe toy inona ny hatsaran-tarehiny! Ny varimbazaha hampifaly ny zatovo, ary ny divay vaovao ny zazavavy. Zakaria 9:9–17.
Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.
Ny andininy faha‑iraika ambin’ny folo (9/11) dia milaza hoe: “Raha ny aminao kosa, noho ny ran’ny fanekenao dia efa namoahako ny mpifatotrao hiala tao amin’ny lavaka izay tsy misy rano.” Nohamafisin’i Kristy tamin’ny maro ny fanekena mandritra ny herinandro iray, ary tamin’ny batisany no niandohan’izany herinandro izany. Nandritra ny telo taona sy tapany Kristy dia nandeha teo amin’ny olona, ary tamin’ny vanim-potoana famaranana ireo telo taona sy tapany ireo dia notanterahin’i Kristy ny faminanian’i Zakaria, izay nanondro ny fidiran’ny Mesia tamim-pandresena tao Jerosalema. Ny Antso amin’ny Mamatonalina no nanomboka vanim-potoana iray izay nitarika ho amin’ny fahafatesan’i Kristy sy ny nandevenana Azy ary ny fitsanganany tamin’ny maty. Ny batisan’i Kristy dia maneho ny fahafatesany sy ny nandevenana Azy ary ny fitsanganany tamin’ny maty, koa mitovy ny fiandohana sy ny fiafaran’ilay fe-potoana telo taona sy tapany.
Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.
Ny batisan’i Kristy dia tandindon’ny 9/11, ary ny 9/11 no manamarika ny fiandohan’ny fe-potoana iray izay mifarana amin’ny lalàna alahady. Tamin’ny 9/11 no nanomboka nitsifotra ny ranonorana farany, ary amin’ny lalàna alahady no handrotsahana azy tsy misy fetra, araka ny tandindon’ny nifofofan’i Kristy tamin’ny mpianatra toy ny ranonorana vitsivitsy mialoha ny fandrotsahana tamin’ny Pentekosta.
Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”
Zakaria 9:11 dia mifanaraka amin’ny 9/11 ary koa amin’ilay Antso amin’ny Mamatonalina, izay mitondra ho amin’ny lalàna Alahady. Tamin’ny 9/11 dia tonga ho fahamarinana ankehitriny ny hafatry ny Laodikia, tahaka ny efa nataony tamin’ny 1856 sy 1888. Ny hafatry ny Laodikia dia omena ireo olona izay tsy mahafantatra fa maty izy ireo. Ao anatin’ny “lavaka” izy, nefa tsy manana hafatry ny ranonorana farany, satria tsy misy rano ny lavany. Raha mba hamaly fotsiny ny fandondonana eo am-pony i Laodikia, dia hasandratr’ny Tompo hiala ao amin’ny lavaka izy; fa mandra-pikaton’ny fotoam-pahasoavana amin’ny lalàna Alahady dia “mpifatotry ny fanantenana” izy.
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.
Ary ny aminao kosa, noho ny ran’ny fanekenao dia nampandehaniko nivoaka avy tao an-davaka tsy misy rano ny mpifatotrao. Miverena ho amin’ny fiarovana mafy, ianareo mpifatotry ny fanantenana; eny, anio dia ambarako fa hampodiko indroa heny ho anao izany. Zakaria 9:11, 12.
9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.
Ny hafatry ny 9/11 no nanome hery ilay hafatra izay tonga tamin’ny 1989. Io hafatra io dia ny hafatry ny anjely fahatelo, kanefa ao anatin’ny rafitra sy ny voambolan’ny hetsika fanavaozana Millerita, ny 1989 no nanamarika ny fahatongavan’ny anjely voalohany. Ny hafatry ny anjely voalohany dia nomen-kery tamin’ny 11 Aogositra 1840 tamin’ny alalan’ny fahatanterahan’ny faminaniana iray momba ny Silamo, ary izany no mampiseho fa ny fahatongavan’ny anjely fahatelo tamin’ny 1989 dia homen-kery amin’ny alalan’ny fahatanterahan’ny faminaniana iray momba ny Silamo.
When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.
Rehefa voamarina tamin’ny 11 Aogositra 1840 ny faminaniana momba ny Islam, dia nidina ilay anjely ao amin’ny Apokalypsy faha‑10, ka izany no tandindon’ny fidinan’ilay anjely ao amin’ny Apokalypsy faha‑18 tamin’ny 9/11. Ny fanomezana hery ny anjely voalohany tamin’ny 1840, ary ny fanomezana hery ny anjely faharoa tamin’ny 1844, dia samy tandindon’ny fanomezana hery ny anjely fahatelo tamin’ny 9/11. Ny 18 Jolay 2020 no fahatongavan’ilay anjely faharoa, araka ny tandindonin’ny fahadisoam-panantenana voalohan’ny Millerita tamin’ny 19 Aprily 1844. Ny tantaran’ireo fanomezana hery roa tonta ho an’ny anjely voalohany sy faharoa ao amin’ny tantaran’ny Millerita, ary koa ny tantaran’ny fanomezana hery ny anjely fahatelo tamin’ny 9/11, dia manome vavolombelona momba ny fanomezana hery ny hafatry ny Antso Antsasakalina izay tonga tamin’ny Jolay 2023.
The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.
Ny vanim-potoanan’ny fanisiana tombo-kase dia manomboka amin’ny 9/11 ary mifarana amin’ny lalàn’ny Alahady. Manomboka amin’ny fifofon’i Kristy ranonorana farany vitsivitsy izy io ary mifarana amin’ny lela afo mitondra hafatra ho an’izao tontolo izao amin’ny Pentekosta. Nambaran’i Petera fa ny Pentekosta dia fahatanterahan’i Joela. Raha izany no marina dia manamafy izany fa ny fifofonan’i Kristy koa dia fahatanterahan’i Joela, satria ny vanim-potoanan’ny Pentekosta dia manana fiandohana sy fiafarana voafaritra tsara, izay mampiseho fa ny alpha dia ny omega koa. Tamin’ny andro nitsanganan’i Kristy tamin’ny maty no nanolorana ny fanatitra santatry ny vary hordea, ary dimampolo andro tatỳ aoriana, tamin’ny Pentekosta, dia naingaina ny fanatitra santatry ny vary tritika. Ny 9/11 dia tandindon’ny Antso Mamatonalina izay tonga mialoha kelin’ny lalàn’ny Alahady sady mitarika ho amin’izany. Ny fahatanterahana lavorary ny tandindon’ny Zakaria 9:9 momba ny Antso Mamatonalina dia aorian’ny Jolay 2023.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Mifalia indrindra, ry zanakavavin’i Ziona; mihobia, ry zanakavavin’i Jerosalema: indro, ny Mpanjakanao avy ho anao; marina Izy sady mitondra famonjena; manetry tena Izy ka mitaingina boriky, dia zanak’ampondra, zanaky ny boriky. Zakaria 9:9.
So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.
Koa miombon-kevitra amin’i Isaia i Zakaria amin’ny fanoharana ny olon’Andriamanitra ho satroboninahitra, nefa ampianiny koa fa ny satroboninahitra dia famantarana koa, raha nanoratra izy hoe: “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, ary mbola averin’i Zakaria koa ny fifaliana mifamatotra amin’ny tandindon’i Joela hoe “corn” sy “new wine,” amin’ny filazany hoe: “corn shall make the young men cheerful, and new wine the maids.” Rehefa dinihintsika ny filazan’ny Soratra momba ireo mamoan’i Efraima ao amin’ny toko fahavalo amby roa-polo, dia mariho fa io no toko ao amin’ny Baiboly izay manondro ny “rest and the refreshing.” Ity no anankiray amin’ireo andalan-teny lehibe indrindra ao amin’ny Soratra Masina momba ny orana farany, ka ireo mamoan’i Efraima ireo dia tsy maintsy ireo mamo resahin’i Joela ihany.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …
Loza ho an’ny satroboninahitry ny avonavona, dia ny mamoan’i Efraima, izay ny hatsaran-tarehiny be voninahitra dia voninkazo malazo, sady eo an-tampon’ny lohasaha lonaka an’ireo izay resin-divay! Indro, manana iray mahery sy matanjaka ny Tompo, izay tahaka ny tafio-drivotra mitondra havandra sy rivo-doza mpandrava, tahaka ny safodrano vokatry ny rano mahery mihoatra, ka hatsipiny amin’ny tany amin’ny tànany izany. Ny satroboninahitry ny avonavona, dia ny mamoan’i Efraima, dia hohitsahin’ny tongotra; ary ny hatsaran-tarehy be voninahitra, izay eo an-tampon’ny lohasaha lonaka, dia ho tonga voninkazo malazo, sady ho tahaka ny voa masaka aloha loatra alohan’ny fahavaratra, izay raha vao hitan’izay mijery azy, dieny mbola eny an-tànany aza, dia laniny avy hatrany. Amin’izany andro izany dia ny Tompon’ny maro no ho satroboninahitry ny voninahitra sy fehiloha mahafinaritra ho an’ny sisa amin’ny olony, ary ho fanahin’ny fitsarana ho an’izay mipetraka hitsara, ary ho hery ho an’izay mampiverina ny ady ho eo am-bavahady. Kanefa ireo koa dia diso noho ny divay, ary mivily lalana noho ny zava-pisotro mahery; ny mpisorona sy ny mpaminany dia samy diso noho ny zava-pisotro mahery, voatelin’ny divay izy, mivily lalana noho ny zava-pisotro mahery; diso amin’ny fahitana izy, tafintohina amin’ny fitsarana. Fa feno loa sy fahalotoana ny latabatra rehetra, ka tsy misy toerana madio. …
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
Mijanòna ihany ianareo, ka gaga; miantsoa mafy, eny, miantsoa: mamo izy, nefa tsy avy amin’ny divay; miraviravy izy, nefa tsy avy amin’ny zava-pisotro mahamamo. Fa Jehovah efa nandatsaka taminareo ny fanahin’ny torimaso lalina, ary efa nanakimpy ny masonareo Izy; ny mpaminany sy ny lehibenareo, dia ny mpahita, no nosaronany. Ary ny fahitana rehetra dia tonga aminareo tahaka ny tenin’ny boky voaisy tombo-kase, izay atolotry ny olona amin’izay mahay taratasy, ka anaovany hoe: Vakio ange ity, miangavy anao aho; ary hoy izy: Tsy mahay aho, fa voaisy tombo-kase izy. Ary ny boky dia atolotra an’izay tsy mahay taratasy kosa, ka anaovany hoe: Vakio ange ity, miangavy anao aho; ary hoy izy: Tsy mahay taratasy aho.
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.
Koa hoy ny Tompo hoe: Satria ity firenena ity manatona Ahy amin’ny vavany ary manome voninahitra Ahy amin’ny molony, nefa ny fony efa nampanalaviriny Ahy, ary ny fahatahorany Ahy dia didin’olona nianarany ihany; koa, indro, Izaho mbola hanao asa mahagaga eo amin’ity firenena ity, dia asa mahagaga sy fahagagana tokoa; fa ho levona ny fahendren’ny olon-kendry ao aminy, ary ho takona ny fahalalan’ny olon-malina ao aminy. Lozan’izay mikatsaka lalina hanafina ny fisainany tsy ho hitan’i Jehovah, ka ny asany atao ao amin’ny maizina, ary hoy izy: Iza no mahita antsika? ary iza no mahalala antsika? Endrey ny famadihanareo ny zavatra! Moa hatao tahaka ny tanimanga eo an-tanan’ny mpanefy vilany va izy? Fa moa ny zavatra vita hilaza amin’izay nanao azy hoe: Tsy izy no nanao ahy? Na ny zavatra voaforona hilaza amin’izay namorona azy hoe: Tsy nanana fahalalana izy? Isaia 28:1–8; 29:9–16.
The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:
Ny Tompo dia hanao “asa mahagaga” eo amin’ireo mamoan’i Efraima, raha Esoriny aminy ny fahendreny sy ny fahalalany, dia ireo singa roa mifandray indrindra amin’ny fahazoana ny fitomboan’ny fahalalana rehefa voaseho indray ny hafatra ara-paminaniana. Ny hendry no mahafantatra. Anisan’ny “asa mahagaga” ny fanesorana amin’ny sain’ireo mamoan’i Efraima ny fahalalana izay voasehon’ny Liona avy amin’ny firenen’i Joda. Ny fanavahana ny hendry sy ny ratsy fanahy dia ampahany amin’ny “asa mahagaga” ataon’ny Tompo. Izany no filazantsara mandrakizay. Rehefa notarihin’i Kristy tamin’ny fanoharana ny amin’ny tanim-boaloboka ireo Jiosy tia miady hevitra ka noho izany voafandrika hamoaka ny fitsarany ny tenany ihany, dia nametraka fanontaniana avy ao amin’ny Salamo 118 Izy:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Ny vato izay nolavin’ny mpanao trano no tonga fehizoro. Avy tamin’i Jehovah izao; mahagaga eo imasonay izany. Ity no andro nataon’i Jehovah; hifaly sy hiravoravo amin’ity isika. Salamo 118:22–24.
The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”
Ny Tompo dia hanatanteraka “asa mahagaga sy fahagagana” amin’ireo mamoan’i Efraima, ary tafiditra amin’izany ny fanesorana ny fahaizany mamantatra ny fahamarinana. Ny “vato fehizoro eo amin’ny zorony” dia mahagaga eo imason’ireo izay manana ilay “divay vaovao” resahin’i Joela.
The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.
Ny mamo dia tsy mahay mamaky ny boky izay voaisy tombo-kase, na ny fitarihana aseho ho “manam-pahaizana” izany, na ny laika asehon’ny “tsy manam-pahaizana.” Tsy hain’ny mamo ny mahatakatra marina ny fijoroana vavolombelona ara-paminaniana ao amin’ny Soratra Masina, izay aseho ho “ilay boky voaisy tombo-kase.” Ambonin’izany, ny mamo dia lazaina indroa koa ho “nivily lalana.” Voarakitra indray izany ao amin’ny Isaia toko faha-valo amby roapolo, andalan-teny lehibe indrindra ao amin’ny Soratra Masina momba ny orana farany, izay amantaràn’i Isaia ny “fiadanana sy famelombelomana” izay tsy nohenoin’ny mamo. Ny “fiadanana sy famelombelomana” dia hafatra, satria azo henoina izany.
That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.
Izany fahamamoana izany no nampiala ireo mpimamo hiala amin’ireo “lalana taloha” araka ny tenin’i Jeremia, izay ilay “lalana” tokony hizorana mba handehanana ao aminy sy hahitana ny ranonorana farany, izay asehon’i Jeremia ho “fitsaharana.” Ny fandavan’ireo mpimamon’i Efraima ny hafatry ny ranonorana farany dia lohahevitra voafaritra mazava ao amin’ny Tenin’Andriamanitra. Mamo izy ireo satria nandà ny hiverina amin’ny tantara fototra izay manome ny drafitra fototry ny tantaran’ny iray hetsy sy efatra amby efapolo arivo, izay tantaran’ny ranonorana farany.
The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.
Ny “asa mahagaga” izay tanterahina amin’ireo mamo ao Efraima dia miseho mandritra ny firotsahan’ny ranonorana farany. Amin’ny ranonorana farany dia misy hafatra fitsapana miteraka sokajin-mpivavaka roa, izay asehon’ny “divay” izay isotroany. Ny ratsy fanahy dia nandà tsy hanorina ny fampiharany ara-paminaniana eo ambonin’ireo tsipika ao amin’ny tantara masina, ary ireo izay mampiasa ny fomba “didy anampy didy” ao amin’ny Isaia valo amby roapolo no misotro ny “divay vaovao.” Ny fahamamoan’ny ratsy fanahy dia aseho amin’ny tsy fahafahany mahatakatra ny faminaniana, ary ny fahajambany dia vokatry ny tsy fahavononany hiverina amin’ireo lalan-kaleha fahiny izay fototra. Nananatra ireo Jiosy tia miady hevitra Jesosy tamin’ny nanontaniany azy raha mba efa namaky momba ilay vato izay nolavina izy, nefa tonga lohan’ny zorony.
The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.
Ny vato izay tonga lohan’ny zorony dia maneho fa ny fahamarinana ara-paminaniana, izay mahatonga ny fanorenana na vato fehizoro, dia averina ao amin’ny vato famaranana. Ny vato alfa dia ny vato omega koa. Ny fitsipika ara-paminaniana fototra izay mametraka sy manohana ny fomba fiasa andalana manaraka andalana, (izay no fomba fiasan’ny ranonorana farany), dia izao: ny fiandohan’ny zavatra iray no manazava ny fiafaran’izany zavatra izany. Ny fitsipika ara-paminaniana fototra tao amin’ny hetsika Millerita dia ny fitsipiky ny andro ho taona iray, izay nohamafisina rehefa nidina ilay anjelin’ny Apokalypsy toko faha‑10. Ny fitsipika ara-paminaniana fototra ao amin’ny hetsiky ny iray hetsy sy efatra arivo amby efatra alina dia izao: ny fiandohana no manazava ny fiafarana, izay nohamafisina rehefa nidina ilay anjelin’ny Apokalypsy toko faha‑18.
God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”
Ny Teny ara-paminanian’Andriamanitra dia tena manazava amin’ny antsipiriany ireo anton-javatra mifandray amin’ny ranonorana farany. Iray amin’ireo zava-misy ireo ny hoe tsy mahay mamantatra ny ranonorana farany ireo mpimamo ao Efraima, ary izany dia naseho mialoha tamin’ny alalan’ny Jiosy izay nilaza tamin’i Petera fa mamo ny mpianatra. Ny foto-kevitra lehibe amin’ny fomba fiasa dia aseho mivantana ho Alpha sy Omega miverimberina manerana ny Tenin’Andriamanitra, nefa ny Teny dia voaisy tombo-kase taminy. Ny fomba fiasa, ny fitsipika lehibe ara-paminaniana, ary ny hafatry ny ranonorana farany dia isan’ireo lohahevitra nohamasinina ao anatin’ny tsipika ara-paminaniana iray amin’ny tantara izay aseho ho “asa mahagaga.”
Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.
Ary tonga tamiko indray ny tenin’i Jehovah, Tompon’ny maro, nanao hoe: Izao no lazain’i Jehovah, Tompon’ny maro: Saro-piaro amin’i Ziona amin’ny fialonana lehibe Aho, ary saro-piaro aminy amin’ny fahatezerana mafy Aho. Izao no lazain’i Jehovah: Efa niverina ho any Ziona Aho ka honina eo afovoan’i Jerosalema; ary Jerosalema hatao hoe tanànan’ny fahamarinana; ary ny tendrombohitr’i Jehovah, Tompon’ny maro, dia ho tendrombohitra masina. Izao no lazain’i Jehovah, Tompon’ny maro: Mbola hisy anti-panahy lahy sy anti-panahy vavy hitoetra eny an-dalamben’i Jerosalema, samy mitana tehina eny an-tanany avokoa noho ny fahanterany indrindra. Ary ny lalan’ny tanàna dia ho feno zazalahy sy zazavavy milalao eny an-dalany.
Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.
Izao no lazain’i Jehovah, Tompon’ny maro: Raha mahagaga eo imason’ny sisa amin’ity firenena ity izany amin’izao andro izao, moa va mahagaga koa eo imasoko izany? hoy Jehovah, Tompon’ny maro. Izao no lazain’i Jehovah, Tompon’ny maro: Indro, hovonjeko ny oloko avy any amin’ny tany atsinanana sy avy any amin’ny tany andrefana; ary hoentiko izy, ka honina eo afovoan’i Jerosalema; ary izy ireo ho oloko, ary Izaho ho Andriamaniny, amin’ny fahamarinana sy ny hitsiny. Izao no lazain’i Jehovah, Tompon’ny maro: Aoka hatanjaka ny tananareo, ianareo izay mandre amin’izao andro izao ireo teny ireo avy amin’ny vavan’ny mpaminany, izay tamin’ny andro nanorenana ny fanorenan’ny tranon’i Jehovah, Tompon’ny maro, mba haorina ny tempoly. Fa talohan’izany andro izany dia tsy nisy karama ho an’ny olona, na karama ho an’ny biby; ary tsy nisy fiadanana ho an’izay nivoaka na niditra noho ny fahoriana; fa samy nampifandrafesiko tamin’ny namany ny olona rehetra. Fa ankehitriny kosa tsy hanao amin’ny sisa amin’ity firenena ity tahaka ny tamin’ny andro taloha Aho, hoy Jehovah, Tompon’ny maro. Zakaria 8:1–11.
Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Hoy i Zakaria manao hoe: “Aoka hatanjaka ny tànanareo, ianareo izay mandre amin’izao andro izao ireo teny ireo avy amin’ny vavan’ny mpaminany, izay nisy tamin’ny andro nametrahana ny fanorenan’ny tranon’i Jehovah, Tompon’ny maro, mba haorina ny tempoly.” Izay mampahery ny vahoakan’Andriamanitra dia ny hafatry ny fanorenana izay tonga vato fehizoro. Izany hafatra izany dia izao: averina indray eo amin’ny tantaran’ny iray hetsy sy efatra arivo sy efatra alina ny tantara Millerita.
Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.
Kristy nanontany hoe: “Raha mahagaga eo imason’ny sisa amin’ity firenena ity izany amin’izao andro izao, moa va tsy ho mahagaga eo imasoko koa?” Izany fanontaniana izany no manondro ny vanim-potoana ara-paminaniana misy ny “asa mahagaga” ataon’Andriamanitra, izay lohahevitry ny mpaminany rehetra; nefa izany koa no manondro ny fotoana iovan’ny hetsika laodikianina an’ny iray hetsy sy efatra arivo ho amin’ny hetsika filadelfianina an’ny iray hetsy sy efatra arivo. Io ihany no teboka isealàna tombo-kase azy ireo, ary io ihany koa no teboka iovan’ilay hetsika avy amin’ny miady ho amin’ny mandresy, izay ihany koa no toerana anatanterahana tanteraka ny asa fampiraisana ny maha-Andriamanitra sy ny maha-olombelona eo amin’ity vondron’olona ity, raha diovina marina ny fitoerana masina. Azo fantarina izany ao amin’ireo andininy, fa ny tantara ara-paminaniana asehon’ny “asa mahagaga”-ny dia mahagaga eo imason’Andriamanitra sy eo imason’ny sisa, ary ny maso mifanatrika dia tandindon’ny firaisana. Ny firaisana aseho eto dia miresaka ny amin’ny fanisiana tombo-kase ny olon’Andriamanitra, izay manaraka ny Zanak’ondry na aiza na aiza alehany, izay efa tonga amin’ny teboka izay aleon’izy ireo maty toy izay hanota sy hampiseho amin’ny fomba diso ny toetran’i Kristy.
Micah identifies the foundational history of ancient Israel as “marvelous things.”
Mika dia manondro ny tantara fototra niorenan’i Isiraely fahiny ho “zava-mahagaga.”
According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.
Araka ny andro nivoahanao avy tany amin’ny tany Egypta no hanehoako aminy zava-mahagaga. Mika 7:15.
The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.
Ny “asa mahagaga” dia tantara fototra izay “mahagaga” satria averina ao amin’ny tantara famaranana ilay tantara fototra, izay asehon’ny vato tampony. Ny “asa mahagaga” dia ilay tantara izay manomboka amin’ny vato fehizoro ka mifarana amin’ny “vato tampony.” Ny “asa mahagaga” nataony dia naseho teo amin’ny tantaran’i Mosesy ary naverina teo amin’ny tantaran’i Kristy. Mosesy no vato fehizoro ary Kristy no vato tampony. Mosesy no alpha ary Kristy no omega ara-paminaniana.
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.
“Manomboka amin’i Mosesy, ilay tena Alfa amin’ny tantaran’ny Baiboly, Kristy dia nanazava tamin’ny Soratra Masina rehetra ny zavatra momba ny Tenany.” Ilay Fitiavan’Andriamanitra, 797.
Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.
Nampianatra i Mosesy, ary nampiasain’i Petera tamin’ny Pentekosta ny tenin’i Mosesy mba hanondroana fa i Mosesy dia tandindon’i Kristy.
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
Fa ireo zavatra ireo, izay efa nasehon’Andriamanitra rahateo tamin’ny vavan’ny mpaminaniny rehetra, fa tsy maintsy hijaly Kristy, dia efa notanterahiny araka izany. Koa mibebaha ianareo, ary miverena, mba hovonoina ny fahotanareo, rehefa tonga ny andro famelombelomana avy amin’ny fanatrehan’ny Tompo; ary Izy haniraka an’i Jesosy Kristy, ilay efa notorina taminareo rahateo; Izay tsy maintsy horaisin’ny lanitra mandra-pahatongan’ny andro fanarenana ny zavatra rehetra, izay efa nolazain’Andriamanitra tamin’ny vavan’ny mpaminaniny masina rehetra hatramin’ny niandohan’izao tontolo izao. Fa Mosesy dia nilaza marina tamin’ny razana hoe: Mpaminany iray no hatsangan’i Jehovah Andriamanitrareo ho anareo avy amin’ny rahalahinareo, tahaka ahy; Izy no hohenoinareo amin’ny zavatra rehetra izay holazainy aminareo. Ary izao no hiseho, fa ny fanahy rehetra izay tsy hihaino izany mpaminany izany dia hofongorana tsy ho eo amin’ny vahoaka. Eny tokoa, ny mpaminany rehetra koa, hatramin’i Samoela sy izay rehetra nanaraka azy, araka izay rehetra niteny, dia efa naminany koa ny amin’izao andro izao. Asan’ny Apostoly 3:18–24.
Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.
I Moses amin’ny maha‑alpha, ary i Kristy amin’ny maha‑omega, dia naorin’ny vavolombelona faharoan’i Petera momba an’i Mosesy tamin’ny firotsahan’ny Pentekosta; ary tamin’izany no nanasongadinan’i Petera sy namantarany fa singa fototra iray amin’ny hafatry ny ranonorana aoriana (sy ny adihevitra natsangana hanohitra izany) ny foto‑kevitra ara‑paminaniana hoe “alpha sy omega.” Io foto‑kevitra io no mifanandrify amin’ny iray hetsy sy efatra alina amby efatra arivo amin’ilay foto‑kevitra taona/andro teo amin’ny tantaran’ny Millerita. Ny foto‑kevitra hoe “alpha sy omega” dia ilay foto‑kevitra hoe “ny fanorenana tonga vato fehizoro tampony”; izy no foto‑kevitra momba an’i “Mosesy sy ny Zanak’ondry”; ary noho izany dia faritan’ny tsindrimandry ho iray amin’ireo andininy ao amin’ny hiran’ny tanim‑boaloboka izy, izay hiran’i Mosesy sy ny Zanak’ondry koa.
The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.
Ny fiandohana sy ny fiafarana izay asehon’ireo tsipika ara-paminaniana samihafa dia maneho ny tantara izay anatanterahan’Andriamanitra ny “asa mahagaga” ataony; ary ny fahazavana avoaka avy amin’ny fahafantarana izay asehon’ny tandindon’ny “asa mahagaga” no manova ny Laodikia ho Filadelfia, ka mahatonga azy ho vato iray ao amin’ny tempoly izay aorina, tahaka ny tempolin’ny Millerita izay naorina nandritra ny 46 taona ka nitarika ho amin’ny 22 Oktobra 1844, fony tonga tampoka tao amin’ny Tempoliny ny Tompo.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.
Raha izany, efa nanandrana ianareo ka nahalala fa tsara fanahy ny Tompo. Manatòna Azy, dia Ilay vato velona, nolavin’olona tokoa, nefa voafidin’Andriamanitra sady sarobidy; ary ianareo koa, tahaka ny vato velona, dia aorina ho trano ara-panahy, ho fisoronana masina, mba hanolotra fanatitra ara-panahy, ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy. Koa izany no ahitana ao amin’ny Soratra Masina hoe: Indro, mametraka vato fehizoro lehibe ao Ziona Aho, voafidy sady sarobidy; ary izay mino Azy dia tsy ho menatra. Koa aminareo izay mino dia sarobidy Izy; fa amin’izay tsy mankatò kosa, ilay vato nolavin’ny mpanao trano, dia io ihany no tonga lohan’ny zorony, sady vato mahasolafaka sy vatolampy mahatafintohina, dia ho an’izay tafintohina amin’ny teny satria tsy mankatò; ary izany indrindra no nanendrena azy koa. Fa ianareo kosa dia taranaka voafidy, fisoronana mpanjaka, firenena masina, olona navahana ho an’Andriamanitra, mba hanehoanareo ny fiderana Ilay niantso anareo hiala tamin’ny maizina ho amin’ny fahazavany mahagaga; ianareo izay tsy firenena fahiny, fa ankehitriny dia olon’Andriamanitra; izay tsy nahazo famindram-po, fa ankehitriny kosa dia efa nahazo famindram-po. 1 Petera 2:3–10.
To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.
Ny fiantsoana ho amin’ny fahazavany mahagaga dia manondro ny fotoana anaovana ny fiantsoana; satria ny tsangam-panondro an-dalana tamin’ny 1888, izay ampifanarahin’ny tsindrimandry amin’ny fikomian’i Kora ao amin’ny tantaran’i Mosesy amin’ny alpha, rehefa entina ho amin’ny andro farany dia mifandrindra amin’ny 9/11, rehefa tonga miaraka amin’ny anjely fahatelo, araka ny tsindrimandry, ny hafatra ho an’i Laodikia. Ny Laodikianina ao amin’ny faminaniana dia “jamba,” izany hoe ao anatin’ny haizina izy; ary ny fiantsoana hivoaka avy ao amin’ny haizina dia nanomboka rehefa tonga ny hafatra ho an’i Laodikia tamin’ny 1856, 1888 ary 9/11. Tamin’ny 9/11, ny “fiantsoana hivoaka avy ao amin’ny haizina” dia tsy fiantsoana fotsiny mba hahatakatra ny fahazavan’ilay anjelin’ny Apokalypsy valo ambin’ny folo, fa koa fiantsoana ho an’izay mihaino hiditra ao amin’ilay tantara mihitsy, izay hahitan’ny “asa mahagaga” ataon’Andriamanitra ny fahatanterahany tanteraka.
It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.
Naseho nang naipakita sa nakalipas na tatlong dekada na ang propetikong pakahulugan ng “walang hanggang ebanghelyo” ay isang kasaysayan na doo’y may isang propetikong katotohanan na inaalis ang tatak, na siyang nagpapasimula ng isang tatlong-hakbang na proseso ng pagsubok, na may dalawang katangiang nagtatangi sa tatlong pagsubok. Ang unang dalawang pagsubok ay iba ang likas na katangian kaysa sa ikatlo, sapagkat ang ikatlo ay isang litmus test na nagpapakita kung naipasa mo ang una at ikalawang mga pagsubok. Ang isa pang pagtatangi sa walang hanggang ebanghelyo ay na kinakailangan mong maipasa ang kasalukuyang pagsubok upang makabahagi sa kasunod na pagsubok.
The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.
Ny tantaran’ireo “asa mahagaga” dia tantara ihany koa izay ahatongavan’ny “filazantsara mandrakizay” amin’ny fara tampony, satria ny ora fitsarana izay ambaran’ny anjely voalohany sy amaritana azy ho ilay filazantsara mandrakizay dia mahita ny fahatanterahany lavorary manomboka amin’ny 9/11. Ny fitsarana izay nampitandremana mikasika azy ho an’ireo Millerita dia ny 22 Oktobra 1844, rehefa nikatona ny varavarana tao amin’ny fanoharana ny amin’ireo virijina folo, ka izany no tandindon’ny lalàna alahady rehefa hikatona indray ny varavarana ao amin’ny fanoharana ny amin’ireo virijina folo. Ny 9/11 dia manambara fa ny oran’ny fitsarana fanatanterahan’Andriamanitra dia manomboka amin’ny lalàna alahady, tahaka ny nanambaran’ireo Millerita fa ny oran’ny fitsarana famotopotorana dia nanomboka tamin’ny 22 Oktobra 1844.
From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”
Manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady dia vanim-potoana iray izay aseho ho “asa mahagaga ataon’Andriamanitra”, ary tahaka ny vato fehizoro izay tonga “lohany amin’ny zorony”, ary tahaka ny “vanim-potoanan’ny Pentekosta”, ary tahaka ny “Habakoka toko faharoa”, ary toy ny “fotoana famehezana ny iray hetsy sy efatra alina sy efatra arivo”, ary toy ny “fotoana fitsapana ny sarin’ny bibidia”, ary toy ny “filazantsara mandrakizay”, ary toy ny “tantara masina nanomboka tamin’ny 1840 ka hatramin’ny 1844”, ary toy ny tantaran’ny “Apokalypsy toko fahafolo”, ary toy ny “tantara nanomboka tamin’ny batisan’i Kristy ka hatramin’ny nahafatesany.”
The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.
Ny tantara naseho tamin’ny endrika fractal tamin’ny alalan’ny batisany no nanomboka ny fe-potoana 2520 andro izay nifarana teo amin’ny hazo fijaliana. Ny batisan’i Kristy dia naneho ny fahafatesany sy ny fandevenana ary ny fitsanganany tamin’ny maty, izay tanteraka ara-bakiteny tamin’ny faran’ny 1260 andro.
When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”
Rehefa nidina teo amin’ny batisan’i Kristy ny Fanahy Masina, dia nampiseho mialoha ny fidinan’ilay anjelin’ny Apokalypsy toko fahavalo ambin’ny folo tamin’ny 9/11 izany. Rehefa afaka 1260 andro ara-paminaniana, dia tanteraka ara-bakiteny teo amin’ny hazo fijaliana ireo zava-nitranga izay nasehon’ny batisa ho tandindona. Ny tantara manomboka amin’ny batisa ka hatramin’ny hazo fijaliana dia mirakitra tantara alpha ara-tandindona izay tanteraka ara-bakiteny amin’ny faran’ilay fe-potoana. Ny tantara alpha sy omega dia fraktaly avy amin’ilay tantara manontolo amin’ny ankapobeny. Ny tantara manomboka amin’ny batisa ka hatramin’ny hazo fijaliana dia “asa mahagaga ataon’Andriamanitra,” ary io tantara io koa dia asehon’ny “batisan’i Kristy,” ary koa ny “fahafatesany, ny fandevenana Azy, ary ny fitsanganany amin’ny maty” ara-bakiteny, ary noho izany koa dia asehon’ny “batisan’ny Isiraely fahiny teo amin’ny Ranomasina Mena,” ary koa ny “batisan’ireo fanahy valo nandritra ny tantaran’i Noa.” Ireo vanim-potoana rehetra ireo dia maneho ny tantaran’ireo “asa mahagaga ataony.”
When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?
Raha ny isa 8 no resahina amin’ny maha-tandindon’ny fitsanganana amin’ny maty azy, dia ireo fanahy valo tao anatin’ny sambo-fiara no filazana voalohany ny isa valo amin’ny maha-tandindona azy, ary araka ny fitsipiky ny filazana voalohany, dia ao amin’izany filazana voalohany izany avokoa ny antsipiriany ara-paminaniana rehetra. Ireo fanahy valo ireo dia mifindra avy amin’ny tany taloha ho amin’ny tany vaovao, sa tsy izany?
Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.
Ireo fanahy valo ireo dia velona nandritra ny fotoanan’ny ranonorana, fa izay rehetra nandà ny hafatry ny fampitandremana momba ny ranonorana kosa dia maty, sa tsy izany? Ireo fanahy “8” izay mankany amin’ny tany vaovao, ka aseho amin’ny alalan’ny tantaran’ilay hafatry ny fampitandremana nolavina, ny varavarana mihidy, ny ranonorana ary ny tany vaovao, dia nandalo fiovam-pitantanana ara-potoana avy tamin’ny tontolo taloha ho amin’ny tontolo vaovao.
The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”
Ny fiovan’ny fotoam-pitantanana izay manamarika ireo fanahy valo, dia ireo iray alina sy efatra alina sy iray hetsy efatra arivo amby efatra alina, dia ny fifindrana avy amin’i Laodikia ho any Filadelfia; izany koa no fifindrana avy amin’ny fiangonana mpiady, izay ahitana vary sy tsimparifary, ho amin’ny fiangonana mandresy, izay voaforon’ny fanatitra santatry ny vary ihany, ka asandratra ho fanatitra famantarana mba ho hitan’izao tontolo rehetra izao, mitovy amin’ny fahitana sambo tokana eny ambonin’ny rano misamboaravoara. Ireo olona ireo no ilay 8 izay avy amin’ny 7, ary ny tantaran’ny fiampitan’ny sambo-fiara sy ny fiampitana ny Ranomasina Mena dia samy fanoharana ny amin’ireo “asa mahagaga” ataony.
Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.
Ireo fanahy ireo dia ireo izay natsangana tamin’ny maty ho fahatanterahan’ny Apokalypsy 11:11. Izy ireo no vahoakan’Andriamanitra amin’ny fanekeny, asehon’i Abrahama rainy, izay nitondra ny famantarana ny fanekena tamin’ny famorana izay natao tamin’ny andro fahavalo.
All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.
Ireo andalana rehetra ireo dia maneho fe-potoana iray ihany, ary izany fe-potoana izany dia manomboka amin’ny fanorenana fototry ny 9/11 ary mifarana amin’ny lalàn’ny Alahady. Ny 9/11 no vato fanorenana, ary ny lalàn’ny Alahady no vato fehizoro. Ao amin’ny tantaran’ny fanorenana indray an’i Jerosalema tamin’ny andron’i Nehemia sy Ezra dia vita nandritra ny tantaran’ny didy voalohany ny fanorenana fototra, ary ny tempoly mihitsy dia vita tsara talohan’ny didy fahatelo. Ao amin’ny tantaran’ny Millerita, ny fototra dia niorina tamin’ny Mey 1842, rehefa navoaka ny tabilao 1843. Ny tempolin’ny Millerita dia tokony haharitra enina amby efapolo taona eo am-panorenana, hatramin’ny 1798 ka hatramin’ny 1844. Talohan’ny 22 Oktobra 1844 dia vita ny tempolin’ny Millerita, ka ny vato fehizoro dia ny Antso Mamatonalina. Rehefa nifarana tamin’ny 22 Oktobra 1844 ny Antso Mamatonalina, dia nihaona tamin’ny tandindony tao amin’ny omega-n’ny 1844 ny alfa sy ny didy fahatelo tamin’ny 457 tal. J.K. Ny 457 tal. J.K. amin’ny maha-alfa ny 2300 taona, ary ny 1844 amin’ny maha-omega. Samy mitovy amin’ny ambaratonga iray izy roa, satria na didy na anjely dia samy hafatra, ary samy maneho mialoha ny lalàn’ny Alahady izy roa, izay hisian’ny didy, ary izay hihamafy ho antso mafy ny hafatry ny anjely fahatelo.
From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”
Nanomboka tamin’ny 457 tal. J.K. ka hatramin’ny 408 tal. J.K., dia voatondro tamin’i Daniela ho fe-potoana naharitra sivy amby efapolo taona izany, izay hamitan’ny Jiosy ny fanorenana indray; “haorina indray ny kianja sy ny manda, na dia amin’ny andro mahory aza.”
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
Koa a fantaro heverina izao: hatramin’ny nivoahan’ny didy hampody sy hanorina indray an’i Jerosalema ka hatramin’ny Mesia Andriana dia hisy fito herinandro sy roa amby enim-polo herinandro; ny arabe dia haorina indray, ary ny manda koa, dia amin’ny andro sarotra aza. Daniela 9:25
457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.
457 talohan’i Kristy sy 1844 no alfa sy omega amin’ny faminanian’ny 2300 taona. Samy maneho mialoha ny lalàn’ny Alahady izy ireo, fa satria alfa sy omega izy ireo dia iray ihany, ary ny fahadisoam-panantenana tamin’ny 1844 dia ampifandraisin’ny fanahy nentanim-panahy amin’ny fahadisoam-panantenana tamin’ny hazo fijaliana. Raha 1844 no maneho mialoha ny hazo fijaliana, ary izany tokoa, dia manao izany koa ny mifanandrify aminy amin’ny maha-alfa azy (457 talohan’i Kristy). Ny vanim-potoana 1844 hatramin’ny 1863 dia maneho ny fizotry ny fizahan-toetra momba ny anjely fahatelo. Izany fizotry ny fizahan-toetra izany dia asehon’ny 49 taona eo anelanelan’ny didy fahatelo, ny didin’ny lalàn’ny Alahady, ary ny fahavitan’ny asan’ny lalana sy ny manda izay tanterahina amin’ny andro fahoriana.
457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.
Ny taona 457 talohan’i Kristy ka hatramin’ny 408 talohan’i Kristy no tantara alpha-n’ny 2300 taona, izay maneho ny tantara omega manomboka amin’ny 1844 ka hatramin’ny 1863. Ireo tantara roa ireo dia maneho ny tantaran’ny iray hetsy sy efatra amby efatra alina aorian’ny nanisiana tombo-kase azy ireo tamin’ny lalàn’ny Alahady mandra-pifaran’ny fotoam-pahasoavan’ny olombelona. Ny asan’ilay iray hetsy sy efatra amby efatra alina dia ny hiantso ny lehilahy sy ny vehivavy hiverina amin’ny “lalana fahiny”, izay asehon’i Isaia ho fanorenana indray ny toerana rava fahiny, ary izay faritan’i Jeremia ho lalana mitondra mankamin’ny hafatry ny ranonorana farany. Ny “manda” dia ny lalàn’Andriamanitra, izay hasehon’ilay iray hetsy sy efatra amby efatra alina amin’izao tontolo izao manontolo ho faneva. Izany dia hitranga amin’ny andro sarotra amin’ny loza fahatelo naterak’i Islama, satria i Islama no mampahatezitra ireo firenena. Mitohy ny asa sy ireo andro sarotra mandra-pitsanganan’i Mikaela.
So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.
Koa raha hitanao fa ny taona 457 tal. J.K. ka hatramin’ny 408 tal. J.K. dia vanim-potoana ara-paminaniana izay nanomboka tamin’ilay didy fahatelo sady tandindon’ny vanim-potoana ara-paminaniana izay nanomboka tamin’ny 1844 tamin’ny fahatongavan’ny anjely fahatelo ary nifarana tamin’ny 1863, dia ho hitanao fa ny fifandraisany amin’ny faminaniana 2300 taona, na amin’ny maha-teboka fanombohana azy na amin’ny maha-teboka fiafarana azy, no manondro azy ireo ho alpha sy omega eo amin’ny fifandraisany samy izy. Ny fotoan-tsarotra tamin’i Nehemia dia maneho mialoha ny fotoan-tsarotra izay nitarika ho amin’ny Ady an-trano ary nahafaoka azy koa. Ny fe-potoana sivy amby efapolo taona ao amin’ny tantara alpha dia misolo tena ny fe-potoana 19 taona ao amin’ny tantara omega. Io fe-potoana 19 taona io koa dia nasehon’ny 19 taona teo am-piandohan’ny faminaniana 65 taona ao amin’i Isaia.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.
Fa ny lohan’i Syria dia Damaskosy, ary ny lohan’i Damaskosy dia Rezina; ary ao anatin’ny dimy amby enim-polo taona dia ho torotoro Efraima, ka tsy ho firenena intsony. Isaia 7:8.
Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.
I Isaia dia nametraka ity faminaniana ity tamin’ny 742 tal. J.K., ary 19 taona tatỳ aoriana, tamin’ny 723 tal. J.K., dia nentina ho any amin’ny fahababoana nandritra ny 2520 taona ny fanjakana avaratra, ka nifarana tamin’ny 1798 izany. Ny 19 taona manomboka amin’ny 742 tal. J.K. ka hatramin’ny 723 tal. J.K. dia mifanaraka amin’ny 19 taona manomboka amin’ny 1844 ka hatramin’ny 1863, satria ny 19 taona voalohany no alfa amin’ity faminaniana ity ary ny 19 taona farany no omega. Ao amin’io tantaran’ny 19 taona io, ny mpanjaka ratsy fanahy Ahaza dia natrehin’i Isaia tamin’ny hafatry ny ranonorana farany, araka izay aseho ao amin’ny andininy fahavalo ho hafatry ny “impito.” Nolavin’i Ahaza izany hafatra izany, tahaka ny nandavan’ny Advantisma Millerita Laodiseana azy tamin’ny 1863.
During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.
Nandritra izany fotoana izany, ny mpisoronabe tamin’i Ahaza dia nitsidika an’i Asyria, nitondra nody ny endriky ny tempoliny mpanompo sampy, ary nasain’i Ahaza naorina teo an-kianjan’ny tempolin’Andriamanitra izany. Mifanindran-dàlana amin’ny tantaran’ilay mpaminany tsy nankatò io andalana io, dia ilay nomena baiko tsy hiverina any Joda amin’ilay lalana izay nandalovany, kanefa niverina ihany ka voafitaky ny mpaminany sandoka sy mpandainga, izay maneho ny fiverenana amin’ny fomba fiasa protestanta niodivitra mba hiafenana amin’ny fahatakarana millerita momba ny “fito heny” ao anatin’ny fahatanterahana mahazatra ny alika miverina amin’ny loany ihany.
This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”
Izany dia nitranga teo am-panombohan’ny Ady an-trano teo amin’ny fanjakana avaratra sy ny fanjakana atsimo, ka izany no manondro ara-tandindona ny Ady an-trano tany Etazonia rehefa naverina indray ny fe-potoana 19 taona. Ny taona 742 tal. J.K. ka hatramin’ny 723 tal. J.K. dia maneho ny fe-potoana 1844 ka hatramin’ny 1863, izay maneho ny vanim-potoana manomboka amin’ny lalàna Alahady ka hatramin’ny fifaranan’ny fotoam-pitsarana. Ny tantaran’ny 9/11 ka hatramin’ny lalàna Alahady dia ny tantaran’ny fitsapana ny sarin’ny bibidia ao anatin’i Etazonia, izay averina ao amin’ny fitsapana ny sarin’ny bibidia maneran-tany izay manomboka amin’ny lalàna Alahady. Noho izany antony izany, ireo fe-potoana 19 taona izay maneho ny lalàna Alahady ka hatramin’ny fifaranan’ny fotoam-pitsarana, dia maneho koa ny tantaran’ny 9/11 ka hatramin’ny lalàna Alahady, izay tantaran’ireo “asa mahagaga” ataony.
We will continue in the next article.
Hitohy amin’ny lahatsoratra manaraka isika.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.
Ary tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, inona izany ohabolana ataonareo ao amin’ny tanin’ny Isiraely izany hoe: Miha-lava ny andro, ary foana ny fahitana rehetra? Koa lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Hatsahatro izany ohabolana izany, ka tsy hampiasainy intsony ho ohabolana ao amin’ny Isiraely; fa lazao aminy kosa hoe: Efa akaiky ny andro sy ny fahatanterahan’ny fahitana rehetra. Fa tsy hisy intsony ao amin’ny taranak’Isiraely na fahitana foana na sikidy mandokadoka. Fa Izaho no Jehovah; hiteny Aho, ary ny teny izay holazaiko dia ho tanteraka; tsy hahemotra intsony izany; fa amin’ny andronareo, ry taranaka mpikomy, no hilazako ny teny ka hanatanterahako azy, hoy Jehovah Tompo.
Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Dia tonga tamiko indray ny tenin’i Jehovah nanao hoe: Ry zanak’olona, indro, hoy ny taranak’Isiraely: Ny fahitana izay hitany dia ho amin’ny andro maro any aoriana, ary ny amin’ny fotoana lavitra no anaovany faminaniana. Koa lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Tsy hisy hohalavaina intsony ny teniko rehetra, fa ny teny izay nolazaiko dia ho tanteraka, hoy Jehovah Tompo. Ezekiela 12:21–28.