I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Tonga amin’ilay toerana aho ato amin’ity teny fampidirana ny bokin’i Joela ity, ka hamintina fohifohy ny sasany amin’ireo hevitra avy amin’ireo lahatsoratra valo voalohany sy hanondro izay tokony antenaintsika ao amin’ny bokin’i Joela, ankehitriny izay iatrehantsika azy mivantana kokoa; ary avy eo, mazava ho azy, inona no ifandraisan’izany amin’ny adin’i Rafia sy Paniona ao amin’ny Daniela 11:11–16?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Nampisongadina manokana ny hiran’ny tanim-boaloboka isika, satria ara-paminaniana ny “traikefa” dia asehon’ny “hira.” Anisan’ny toetra mampiavaka ilay iray hetsy sy efatra alina amby efa-polo sy efatra arivo izany, raha mihira ny hiran’i Mosesy sy ny Zanak’ondry izy ireo, izay fomba fanehoan’i Jaona tsotra izao ny hiran’ny tanim-boalobok’i Isaia. Ny mpaminany lehibe rehetra dia manomboka ny bokiny amin’ny fanamelohana an’i Isiraely noho ny fikomiany; na azo lazaina koa fa ny mpaminany lehibe rehetra dia mihira aloha ny hiran’ny tanim-boaloboka. Ataoko fa ny hiran’ny tanim-boalobok’i Joela ao amin’ny toko voalohany dia iray amin’ireo fanambaràna manan-danja indrindra momba ny hiran’ny tanim-boaloboka. Tsy azoko lazaina na marina aho na tsia, nefa ny antony ananako izany fandresen-dahatra izany dia satria ireo fifandraisana ara-paminaniana izay aseho an’ohatra ao amin’ny bokin’i Joela dia toa fanalahidy iray, na angamba taho afovoany itohizan’ny zana-kodiarana maro. Ny fijoroana vavolombelon’i Joela dia tsy vitan’ny hoe mifandray amin’ireo tsipika mirazotra hafa ihany, fa toa mametraka teboka iankinana koa, indrindra amin’ny alalan’ny tandindon’ny tanim-boaloboka ravana ao amin’ny toko voalohany, ary ny toko roa manaraka izay samy mampahafantatra na ny sarin’ny fotoam-pitsapana momba ny sarin’ny bibidia any Etazonia, na koa ny fotoam-pitsapana momba ny sarin’ny bibidia ho an’izao tontolo izao. Ary izany rehetra izany dia apetraka ao anatin’ny tontolon-kevitry ny tanim-boaloboka, ary ny tanim-boaloboka dia tsy tanim-boaloboka velona—raha tsy mahazo orana izy.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Napetrakay koa ny fanamafisana ny vanim-potoana ara-paminaniana izay asehon’ny tandindon’ny hoe “mandra-pahoviana?” Tsapako fa ilaina ny mampahatsiahy antsika io foto-kevitra efa naorina teo aloha momba ny hoe “mandra-pahoviana” io, mba hanamafisana ny “vato famaranana” izay sady efa nisy no mbola fototra sy vato fehizoro koa. Ny fivelarana feno farany amin’ny hafatry ny Midnigth Cry izay efa eo am-panatanterahana ankehitriny no ilay “vato famaranana.” Miorina eo ambonin’ny fanorenana ireo, io vato famaranana io dia ireo firavak’i Miller mamirapiratra avo folo heny mihoatra noho ny tamin’ny voalohany.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Miorina amin’ireo “asa mahagaga” ataon’Andriamanitra, ny vato fehizoro farany dia rehefa miala amin’ny fanandramana laodiseana ny olony ka miditra amin’ny fanandramana filadelfiana, izay fotoana ahatongavan’ireo olona ireo ho ilay faha‑8 izay avy amin’ny faha‑7, ary koa rehefa mifindra avy amin’ny fiangonana miady ho amin’ny fiangonana mpandresy izy ireo. Io fifindrana io no vato fehizoro farany. Tanteraka izany fifindrana izany rehefa mandre sy mahita ny hafatry ny “vato fehizoro” ny olon’Andriamanitra, ary mahagaga eo imasony izany. Ny hafatry ny “vato fehizoro” no fara tampony, satria mampiray ireo fahamarinana ara‑tandindona rehetra momba ny “vato fehizoro” izy. Ny hafatry ny “impito” no vato fanorenana nataon’i Miller, ary izany no tokony ho vato fehizoron’ny Millerita. Ny Pentekosta no vato fehizoron’ny vanim-potoana pentekotista, tahaka ny niheverana ny Antso Amin’ny Mamatonalina ho vato fehizoron’ny hetsika Millerita momba ny anjely voalohany sy faharoa.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Amin’ny maha-tendro faratampony na vato famaranana ny vanim-potoana 46 taona izay nanorenan’i Kristy ny tempolin’ny Millerita tamin’ny alalan’ny anjely voalohany sy faharoa, io vato famaranana io dia natao ho tonga vato fototra amin’ny asan’i Kristy hanorina ny tempolin’ny iray hetsy sy efatra arivo sy efatra alina. Io vato fototra io dia napetraka tamin’ny 1844 ho fahazavana hanazava ny lalana mankany an-danitra, ary noho izany antony izany ny olon’Andriamanitra amin’ny faran’izao tontolo izao dia tsy maintsy miverina amin’ny “lalana taloha” mba hahita fitsaharana. Raha ary rehefa miverina amin’ny tantaran’ny pionera Millerita izy ireo, dia hitany fa ny hafatry ny Antso Amin’ny Misasakalina no tendro faratampon’ny tantara fototra. Ny Antso Amin’ny Misasakalina dia fanehoana ny firotsahan’ny Fanahy Masina. Rehefa miverina amin’ny “lalana taloha” ny fanahy iray ka mahita ilay “hazavana mamirapiratra” izay napetraka teo am-piandohana na teo amin’ny teboka fototry ny lalana, dia hitany ny Antso Amin’ny Misasakalina, izay lazain’i Jeremia fa “fitsaharana.”

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Nisy hazavana mamirapiratra napetraka teo aoriany teo am-piandohan’ny lalana, izay nolazain’ny anjely tamiko fa ilay ‘antso amin’ny misasakalina.’ Io hazavana io dia namirapiratra nanaraka ny lalana manontolo, ary nanome mazava ho an’ny tongony, mba tsy ho tafintohina izy.”

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

“Raha nibanjina mafy an’i Jesosy, Izay teo anoloany indrindra, nitarika azy ho any an-tanàna, dia voaaro izy. Kanjo vetivety dia reraka ny sasany ka nanao hoe lavitra loatra ny tanàna, ary nanantena izy fa ho efa tafiditra tao taloha. Dia nampahery azy ireo Jesosy tamin’ny fananganana ny sandriny ankavanana be voninahitra; ary avy tamin’ny sandriny no nivoahan’ny mazava iray izay nihetsiketsika teo ambonin’ny antokon’ny adventista, ka niantso mafy izy hoe: ‘Haleloia!’ Ny sasany kosa, tamin-kahasahiana tsy am-piheverana, dia nandà ilay mazava tao aoriany ka nanao hoe tsy Andriamanitra no nitondra azy nivoaka hatrany amin’izao. Dia maty ilay mazava tao aoriany, ka namela ny tongony ho ao anatin’ny aizina tanteraka; ary tafintohina izy, ka tsy nahita intsony ny marika sy Jesosy, dia nianjera niala tamin’ny lalana nidina ho any amin’ilay tontolo maizina sy ratsy fanahy etsy ambany.” Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Ny tampon’ny tantaran’ny Millerita no vato fehizoron’ny tantaran’ny iray hetsy sy efatra alina sy efatra arivo. Hatramin’ny fiandohan’ireo anjely telo tamin’ny 1798 ka mandra-pananganana ny fiangonana mpandresy ho fanatanterahana ny fanadiovana ny fitoerana masina amin’ny lalàn’ny Alahady, dia hazavain’ny hafatry ny Antso Amin’ny Mamatonalina ny lalana; fa ny fanoharana dia momba ny Advantisma, sy ny fomba ananganan’Andriamanitra vahoaka iray mba haneho amin’ny fahatanterahana ny toetrany, raha mifarana ny fotoam-pahasoavana ho an’ny olombelona mandritra ny krizin’ny lalàn’ny Alahady.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Eo amin’ny làlana, Jesosy no mitarika, ary mbola manazava hatrany ny làlana Izy amin’ny fanandratana ny sandriny ankavanana be voninahitra. Koa misy hazavana mamirapiratra eo am-piandohan’ny làlana ary misy hazavana mamirapiratra mitarika ho amin’ny faran’ny làlana. Jesosy amin’ny maha-Alfa sy Omega Azy dia mampiseho ny farany amin’ny alalan’ny fiandohana, koa ny hazavana eo amin’ny tendrony roa amin’ny làlana dia ny hafatry ny Antso Amin’ny Mamatonalina.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Tonga ny anjely voalohany tamin’ny 1798 ka nanambara fa tonga ny ora fitsarany, “Milaza … fa tonga ny andro fitsarany.” Tonga tamin’ny 1798 ny ora fitsarana, ary rehefa nanomboka izany dia nanomboka koa ny fanambadian’i Kristy sy ny ampakariny vaovao—ny Advantisma Millerita Filadelfiana. Tokony hanambady Kristy tamin’ny 22 Oktobra 1844, ary hatramin’ny 1798 ka hatramin’ny 1844 dia namboarina ho vonona ny ampakarina. Filadelfiana ilay ampakarina, fa tsy nisy fanamelohana tamin’ny ampakarin’i Kristy, satria izy no nanao ny tenany ho vonona—madio izy. Ny fanambarana ny fitsarana dia fanambarana ny fanambadiana tamin’ny fiandohana, tamin’ny 1798, izay tonga tamin’ny farany tamin’ny 1844.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Ny fahazavana fototra sy ny fahazavana vato-fehizoro ho an’ny hetsika Millerita dia ny hafatra manambara ny fanambadiana—dia ny hafatry ny Antso amin’ny Misasakalina. Ny Antso amin’ny Misasakalina no fototra sy vato-fehizoron’ny tantaran’ny anjely voalohany sy faharoa ary koa ny tantaran’ny Millerita, ary ny vato-fehizoron’ny tantaran’ny Millerita no vato fototry ny tantaran’ireo iray hetsy efatra amby efatra alina, sady izy koa no vato-fehizoro. Vita ny fanorenana ny tempoly rehefa apetraka ny vato-fehizoro, ary tamin’ny Jolay 2023 no nanombohan’ny asa fametrahana io vato farany “mahagaga” io.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Misy fahatanterahana ara-paminaniana isan-karazany izay handrafitra ny vato famaranana, nefa ny vato famaranana koa dia maneho ny fara tampon’ny hafatra iray. Ny Pentekosta no vato famaranan’ny hafatry ny vanim-potoanan’ny Pentekosta, tahaka ny fahazavan’ny “fito heny” izay tonga tamin’ny alalan’ny penin’i Hiram Edson tamin’ny 1856, no vato famaranana nokendrena ho an’ny hafatr’i Miller, satria ny fahamarinana fototra voalohany hitan’i Miller dia ny “fito heny.” Tamin’ny 1856, ny fandavana ny fahazavana vaovao momba ny fahamarinan’ny vato famaranana dia nitovy tamin’ny fisafidianana ny ho faty any an-efitr’i Laodikia, tahaka ny nataon’ny Isiraely fahiny nandritra ny fe-potoana efapolo taona. Izany no mampahafantatra ny volana Jolay 2023 ho toy ny 1856, ilay teboka fihodinana avy any Filadelfia ho any Laodikia eo amin’ny tantaran’ny Millerita, ary ny fivadihana miverina avy any Laodikia ho any Filadelfia eo amin’ny tantaran’ny iray hetsy sy efatra alina sy efatra arivo. Tsy nanambady vehivavy maloto Kristy tamin’ny 1844, satria Filadelfiana izy, ary hampakatra ampakarina avy any Filadelfia Izy amin’ny lalàn’ny Alahady. Nefa aloha dia tsy maintsy manomana ny tenany izy. Vonona va ianao?

Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

Aza matahotra, ry ondry vitsy an’isa; fa sitraky ny Rainareo ny hanome anareo ny fanjakana. Lioka 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

Tamin’ny 22 Oktobra 1844 no nanambadian’ny Tompo ny ampakarina izay efa nomaniny hanaraka Azy ao amin’ny tantaran’ilay anjely fahatelo sy izay rehetra asehon’ilay anjely fahatelo; kanefa tamin’ny 1863 dia navily ho any an-efitr’i Laodikia ny tantaran’ilay anjely fahatelo. Ny tantara manomboka amin’ny 1844 ka hatramin’ny 1863 dia maneho ny vanim-potoanan’ilay anjely fahatelo, ka manolotra fanoharana ny amin’ireo virijina adala ao anatin’ny vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efatra arivo. Ireo virijina ireo dia vary sy tsimparifary izay sarahina amin’ny alalan’ny hafatra asehon’ny anjely ho tandindona—fa ny anjely no manao ny asa fanasarahana.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

“Hitako avy eo ny anjely fahatelo. Hoy ilay anjely niaraka tamiko: ‘Mahatahotra ny asany. Mahatsiravina ny iraka ampanaovina azy. Izy no anjely izay hisafidy ny vary amin’ny tsimparifary, ka hanisy tombo-kase, na hamatotra, ny vary ho ao amin’ny trano fitahirizan’ny lanitra. Ireo zavatra ireo no tokony hibahana ny saina manontolo, ny fifantohana manontolo.’” Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Ny hafatry ny anjely telo ao amin’ny Apokalypsy toko fahaefatra ambin’ny folo no hafatry ny ranonorana farany, izay mampisaraka sy mampifamatotra ny antokon’olona roa.

“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

“Ho an’i Jaona dia nosokafana ireo seho lalina sy mampientanentana indrindra momba ny fanandraman’ny fiangonana. Hitany ny toeran’ny vahoakan’Andriamanitra, ny loza mananontanona azy, ny ady iainany, ary ny fanafahana farany ho azy. Voarakiny ireo hafatra famaranana izay hampahamasaka ny vokatra eto an-tany, na ho amboara ho amin’ny trano fitahirizan-javatra any an-danitra, na ho fehezam-kazo ho amin’ny afon’ny fandringanana. Nambara taminy ireo lohahevitra manana lanja lehibe indrindra, indrindra ho an’ny fiangonana farany, mba hampianarina izay hiala amin’ny fahadisoana ho amin’ny fahamarinana ny amin’ny loza sy ny ady miandry azy. Tsy misy tokony hijanona ao amin’ny haizina ny amin’izay ho avy amin’ny tany.” The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

Ireo no “tenin’ny fahamarinana” izay amin’ity taranaka ity no “hafatra famaranana izay hampahamasa ny vokatra,” ary izy ireo no mampisaraka ireo sokajy roa. Izany asa izany koa no asan’ilay “lehilahy mpanadio vovoka” ao amin’ny nofin’i Miller.

“‘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.

“‘Ny sahafa dia eo an-tànany, ary hodioviny tsara ny famoloany, ka hangoniny ho 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 loatra sy fahamarinantena loatra izy ireo ka tsy handray fananarana, ary tia izao tontolo izao loatra ka tsy hanaiky fiainam-panetre-tena, dia maro no niala tamin’i Jesosy. Mbola maro koa no manao toy izany ankehitriny. Andramana amin’izao andro izao ny fanahy tahaka ny nandramana ireo mpianatra 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 fiovana tanteraka ao amin’ny tenany; nefa tsy mety handray ny asa mitaky fandavan-tena izy. Noho izany dia tezitra izy rehefa aseho ny fahotany. Mandeha miala tafintohina izy, tahaka ny nialan’ireo mpianatra tamin’i Jesosy, ka nimonomonona hoe: ‘Sarotra izany teny izany; iza no mahahaino azy?’” Ilay Fitiavan’i Kristy, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Manomboka amin’ilay fahadisoam-panantenana lehibe tamin’ny 1844, ny mari-dalana sy ireo zava-niseho hatramin’ny 1863 dia maneho ny tantaran’ny 9/11 ka hatramin’ny lalàn’ny Alahady. Nahoana, hoy ianareo manontany, no 1844 no 9/11?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Mazava ny asa soratr’i Ranabavy White fa tonga tamin’ny 22 Oktobra 1844 ny anjely fahatelo, nefa tonga koa tamin’ny 1888, izay tandindon’ny 9/11. Ny mbola zava-dehibe kokoa dia ny fametrahan’ny mpaminany rehetra manokana ny tantaran’ny 9/11 ka hatramin’ny lalàn’ny Alahady; koa tsy fijoroana vavolombelon’ny roa na telo izany, fa ny fijoroana vavolombelona iraisan’ny vavolombelona rehetra avy amin’ny Tenin’Andriamanitra, fa ny vanim-potoana manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady no fotoana anatanterahana “ny vokatry ny fahitana rehetra.”

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Ny tantaran’ny fahatongavana sy ny famaranan’ny anjely fahatelo dia nanomboka tamin’ny 1844 ka hatramin’ny 1863, ary maneho ny vanim-potoanan’ny asa mahagagan’Andriamanitra hatramin’ny 9/11 ka hatramin’ny lalàna alahady. Izany tantara izany koa dia asehon’ny 1840 ka hatramin’ny 1844; ary amin’izany tsipika izany, ny 1840 no alfa ary ny 1844 no omega. Ao amin’ny tsipika 1844 ka hatramin’ny 1863, ny 1844 no alfa ary ny 1863 no omega. Ny 1844 dia sady alfa no omega.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Ny hazo fijaliana dia mifanaraka amin’ny 1844, ary ny Alfa sy Omega dia nandatsaka ny rany teo amin’ny hazo fijaliana. Avy amin’ny 9/11 (1840) no ahitantsika ny Apokalypsy toko faha‑folo mametraka eo anoloantsika ny tantara izay manomboka amin’i Jaona mihinana ilay boky kely tamin’ny 1840, ary avy eo ny fahadisoam-panantenana tao an-kibony tamin’ny 1844. Ny fihinanana no fiandohana; ny kibo no manamarika ny fiafarana. Ny andininy farany amin’ny toko faha‑folo dia maneho ny famerenana io tantara io ao amin’ny tantaran’ireo efatra arivo amby efatra alina amby iray hetsy.

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

Dia nalaiko tamin’ny tànan’ilay anjely ilay boky kely, ka nohaniko; ary mamy tahaka ny tantely teo am-bavako izany; fa raha vao nohaniko, dia nangidy ny kiboko. Ary hoy izy tamiko: Tsy maintsy mbola maminany indray eo anatrehan’ny firenena sy ny jentilisa ary ny samy hafa fiteny ary ny mpanjaka maro ianao. Apokalypsy 10:10, 11

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Ny Apokalypsy toko faha‑folo sy Habakoka toko faha‑roa dia maneho toko roa izay manome vavolombelona ny amin’ny vanim‑potoana ara‑paminaniana hatramin’ny 1840 ka hatramin’ny 1844. Ny tantara nanomboka tamin’ny 1844 ka hatramin’ny 1863 dia miainga amin’ny mari‑dalana iray amin’ny fahadisoam‑panantenana, arahina fanaparitahana izay arahina fanangonana. Ao anatin’izany vanim‑potoana izany, ny tantara ara‑paminaniana momba ireo tabilao roa an’i Habakoka dia mifarana rehefa natao pirinty tamin’ny 1849 ny tabilao faharoa ary navoaka tany ivelany tamin’ny 1850. Ny vanim‑potoanan’ny tabilao nataon’i Habakoka dia nanomboka tamin’ny Mey 1842, rehefa navoaka ny tabilaon’ny 1843, ary nifarana teo amin’izay niandohany ny vanim‑potoana ara‑paminaniana, dia tamin’ny famoahana ny iray amin’ireo tabilao roa an’i Habakoka. Ny tabilaon’ny 1843 no alfa ary ny tabilaon’ny 1850 no omega.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

Tamin’ny taona 1856 dia nanoratra andiana lahatsoratra i Hiram Edson izay nampiakatra ho amin’ny ambaratonga vaovao ny fahatakaran’i William Miller ny amin’ny “fito andro”. Ny asan’i Edson no omega-n’ny asan’i Miller, ka nitondra ny fahamarinana fototra napetrak’i Miller ho amin’ny toeran’ny vato fehizoro izay nokendrena hampahery ny vahoakan’Andriamanitra. Ny fahazavan’i Miller momba ny “fito andro” no alfa, ary ny fahazavan’i Edson momba ny “fito andro” no omega.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

Tamin’ny taona 1863 dia niova ho fiangonana ilay hetsika, izay hiteraka amin’ny farany hetsika iray hivoaka avy ao amin’ny tenany ihany, tahaka ny nivoahan’ny Millerita avy tamin’ny Protestanta, ary tahaka ny nivoahan’ny mpianatra avy tamin’ny Jodaisma ho amin’ny Kristianisma, ary tahaka an’i Josoa sy Kaleba izay nivoaka avy tamin’ilay vahoakan’ny fanekena teo aloha izay voatendry ho faty tany an-efitra.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

Ao anatin’io tantara iray ihany io, (1844 ka hatramin’ny 1863) ny tandroka Repoblikana an’ilay biby avy amin’ny tany dia mandalo amin’ny tolona mifanindran-dalana, izay mipoaka farany ho amin’ny Ady An-trano; ary eken’ny mpahay tantara rehetra fa nahatratra ny antsasaky ny làlany izany tamin’ny 1863, tamin’ny Fanambaràna Fanafahana nataon’i Lincoln. I Lincoln no misolo tena ny filoha Repoblikana voalohany, izay nanao ny fianianan’ny Filoha taorian’ilay filoha Demôkrata ratsy indrindra teo amin’ny tantara hatramin’izay fotoana izay. Novonoina tatỳ aoriana izy. Ireo toetra ara-paminaniana rehetra ireo sy ny hafa koa dia averina indray amin’ilay filoha Repoblikana farany.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

Ny vanim-potoana 1844 ka hatramin’ny 1863 dia nahitana fanaparitahana sy fanangonana. Ny taona 1863 dia maneho ny lalàn’ny Alahady, koa ny fanaparitahana izay nitranga tamin’ny 1844 no hany fanaparitahana mandra-pahatongan’ny 1863, rehefa naely ho any an-efitr’i Laodikia ny Advantista Mitandrina ny Andro Fahafito Laodiseana. Ny 1844 dia niteraka fanaparitahana ary ny 1863 dia niteraka fanaparitahana, ka izany no manambara fa ny tantara dia tandindona ara-paminaniana voafaritra, satria manomboka amin’ny fanaparitahana alfa tamin’ny 1844 izy ary mifarana amin’ny fanaparitahana omega amin’ny 1863. Tonga tamin’ny 18 Jolay 2020 ny fanaparitahana voalohany, ary tanteraka amin’ny lalàn’ny Alahady ny fanaparitahana omega farany.

“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

“Ho avy ny fotoana izay hisarahana sy hihahaka antsika, ary samy tsy maintsy hijoro tsy hanana intsony ny tombontsoa hifandraisana amin’ireo izay mitovy finoana sarobidy amintsika ny tsirairay avy; koa ahoana no hahafahanao mijoro raha tsy eo anilanao Andriamanitra, ary fantatrao fa Izy no mitarika sy manoro làlana anao?” Review and Herald, 25 Martsa 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Tsy ampy raha mijoro “eo anilanao” Andriamanitra; tsy maintsy “fantatrao koa fa Izy no mitarika sy manoro lalana anao.” Izany zava-misy izany dia lohahevitra ara-paminaniana asehon’ireo fiteny samihafa, mifototra amin’ilay fotoana hoe “ho fantatrareo ny Tompo.”

And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

Dia hihinana be dia be ianareo ka ho voky, ary hidera ny anaran’i Jehovah Andriamanitrareo, Izay efa nanao zava-mahagaga taminareo; ary tsy ho menatra mandrakizay ny oloko. Ary ho fantatrareo fa eo afovoan’ny Isiraely Aho, ary Izaho no Jehovah Andriamanitrareo, fa tsy misy hafa; ary tsy ho menatra mandrakizay ny oloko. … Dia ho fantatrareo fa Izaho no Jehovah Andriamanitrareo, mitoetra ao Ziona, tendrombohitro masina; dia ho masina Jerosalema, ary tsy hisy vahiny handalo ao intsony. Joela 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Rehefa masina i Jerosalema, dia izy no fiangonana mpandresy; fa ny fiangonana miady dia faritana ho fiangonana misy varimbazaha sy tsimparifary; ary rehefa “tsy hisy vahiny handalo intsony” ao “Jerosalema,” dia “hahafantatra” ny olon’Andriamanitra “fa Izy no mitarika sy manoro làlana.” Fantatr’izy ireo izany, satria izy ireo no efa nahatanteraka ny vavaka “impito,” izay ahitana ny fiaiken-keloka fa tsy Andriamanitra no nitari-dalana anao fony ianao Laodiseana; nefa rehefa miova ho Filadelfiana ianao, dia ho “fantatrao” “fa Izy no mitarika sy manoro làlana,” ary fa Andriamanitra dia “eo afovoan’ny Isiraely.”

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

Ny fanaparitahana alfa (fahadisoam-panantenana) tamin’ny 19 Aprily sy ny fanaparitahana omega (fahadisoam-panantenana) tamin’ny 22 Oktobra dia voamariky ny famoahana ofisialy voalohany taorian’ilay fahadisoam-panantenana lehibe tamin’ny 22 Oktobra. Ny famoahana dia marika ara-paminaniana eo amin’ny tantaran’ny Millerita sy eo amin’ny tantara ara-paminanian’i Etazonia, koa ny zavatra voalohany navoaka tamin’ny fomba ofisialy taorian’ny 1844 dia mari-dalana eo amin’izany tantara izany, ary io mari-dalana io dia manondro fanaparitahana.

1847—The Remnant Scattered Abroad

1847—Ny Sisa Niely Tany Ivelany

“A Word to the ‘Little Flock.’

Teny ho an’ilay “Ondry Vitsy Isa.”

“The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

“Ireto lahatsoratra manaraka ireto dia nosoratana ho an’ny The Day-Dawn, izay navoaka tao Canandaigua, New York, nataon’i O. R. L. Crosier. Kanefa satria io gazety io dia tsy avoaka intsony ankehitriny, ary satria tsy fantatray na mbola havoaka indray izy, dia heverin’ny sasany aminay aty Maine fa tsara kokoa ny hampahafantarana azy amin’izao endrika izao. Tiako ny hampitodika ny sain’ny ‘ondry vitsy’ ho amin’ireo zavatra izay tsy ho ela dia tena hitranga eto ambonin’ny tany....”

“The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

“Ny mpamaky dia ho nahatsikaritra fa fifandraisana telo avy amin’ny penin-dRamatoa E. G. White no nampidirina tao amin’ny A Word to the ‘Little Flock.’...”

“The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

“Ny fifandraisana faharoa avy amin-dRtoa White, hita ao amin’ny pejy 14–18, dia fitantarana ny fahitana voalohany azony eo ambanin’ny lohateny hoe, Ho an’ny Sisa Tavela Miparitaka any Am-pielezana. Izany dia nosoratana tamin’ny 20 Desambra 1845, ho taratasy manokana ho an’i Enoch Jacobs, ary navoakan’ilay mpandray azy voalohany tao amin’ny The Day-Star tamin’ny 24 Janoary 1846. Avy eo, tamin’ny 6 Aprily 1846, dia navoakan’i James White sy H. S. Gurney indray tamin’ny endrika broadside izany. Ny fanambarana araka ny isehoany ao amin’ny A Word to the ‘Little Flock,’ ankoatra ny fanovana madinika nataon’ny tonian-dahatsoratra sy ireo andinin-teny avy ao amin’ny Soratra Masina nampiana, dia mitovy tanteraka amin’ny fitantarana feno momba ilay fahitana araka ny nanontana azy voalohany.” James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

1844 dia manamarika ny fahatongavan’ny anjely iray sy fahadisoam-panantenana iray. Tamin’ny 1845 no nanoratana ny fahitana voalohany, ary navoaka izany tamin’ny 1846. Ny fahitana voalohany dia ho an’“ny sisa tavela miparitaka any ivelany.” Misalasala aho fa ilay mpaminanivavy tanora tsy manambady dia nahalala, tamin’izy nanoratra ny fahitany voalohany, fa toetra ara-paminaniana iray an’ny “sisa tavela” ny hoe, noho ny tsy maintsy ho izy ara-paminaniana, dia tsy maintsy “hiparitaka any ivelany” ny sisa tavela, amin’ny maha-iray amin’ireo toetran’ny iray hetsy sy efatra alina sy iray arivo amby efatra alina azy. Tamin’ny 1846 dia nanambady ny Whites, ka niova ho White ny anaram-boninahitr’i Ellen. Tamin’io taona io ihany koa dia nanomboka nitandrina ny Sabata andro fahafito ny Whites. Tamin’ny 1846 no voamarika ho voatomboka tanteraka ny fanekena; ny fanambadiana ara-paminaniana izay nanomboka tamin’ny 1844 dia tontosa tanteraka tamin’ny 1846, ary tamin’ny 1847 dia natao pirinty sy nalefa ny famoahana ofisialy voalohany.

May, 1850

Mey, 1850

“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

“MPAMAKY MALALA—Ny tanjoko tamin’ity famerenana ity dia ny hampiharihary ny fahadisoana amin’ny fahazavan’ny fahamarinana masina....”

“In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

“Raha atolotro izao asa kely izao ho an’ny ondry aman’osy miparitaka aho, dia efa nahatanteraka ny adidiko taminy amin’ity lafiny ity, ary enga anie Andriamanitra hanampy ny fitahiany. Amena.” James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Ny zavatra navoakan’i James White dia manambara fa mbola andiany niparitaka ihany ny mpihaino azy, nefa fiarovana ny Sabata andro fahafito koa izany. Ity no hafatry ny anjely fahatelo mbola eo am-pahazazany, araka ny fahatakarana Advantista Millerita momba ny Sabata sy ny anjely fahatelo. Navoaka tamin’io taona io ihany izy, dia ilay taona namoahana ny tabilao 1850, ary miaraka izy ireo no maneho ny fananganana ny tafiky ny Tompo ho amin’ilay krizin’ny lalàna alahady izay manatona. Mandrakariva i Jesosy no maneho ny farany amin’ny alalan’ny fiandohana, ary ireo izay nitory ny hafatra tamin’ny 1844 ka nampiasa ny tabilao 1843 dia tandindon’ireo izay hitory ny hafatra amin’ny fampiasana ny tabilao 1850. Tamin’ny fiandohan’ny vanim-potoanan’ireo tabilao roa an’i Habakoka, dia nisy olona nitory ny hafatry ny ora niaraka tamin’ny tabilao an’i Habakoka, ary tamin’ny 1850 i James White dia nanolotra ny hafatry ny anjely fahatelo niaraka tamin’ny tabilao 1850. Ny tabilao dia nataon-dRahalahy Nichols tamin’ny vanim-potoana 1849, fotoana izay niainan’i James sy Ellen White tao an-tranon-dRahalahy Nichols. Nifandray mivantana tamin’ny famokarana ny tabilao 1850 i James White, ary tamin’izany taona izany dia nanomboka nitory ny hafatry ny anjely fahatelo izy.

“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

“Tamin’ny 23 Septambra [1850] dia nasehon’ny Tompo ahy fa efa nahinji-tanana fanindroany Izy mba hamerenany ny sisa amin’ny olony, ary tsy maintsy hampitomboina avo roa heny ny ezaka amin’izao fotoan’ny fanangonana izao. Tamin’ny fotoan’ny fampielezana dia voakapoka sy voaroritra Isiraely; fa ankehitriny kosa, amin’ny fotoan’ny fanangonana, Andriamanitra no hanasitrana sy hamehy ny ratran’ny olony. Tamin’ny fampielezana, ny ezaka natao hampielezana ny fahamarinana dia zara raha nisy vokany, ka vitsy dia vitsy na tsy nisy akory no tratra; fa amin’ny fanangonana, rehefa efa napetrak’Andriamanitra ny tanany hanangona ny olony, ny ezaka atao hampielezana ny fahamarinana dia hahatratra ny vokatra nokendrena. Tokony hiray saina sy ho mafana fo amin’ny asa ny rehetra. Hitako fa mahamenatra raha misy manondro ny fotoan’ny fampielezana ho toy ny ohatra hitondra antsika ankehitriny amin’ny fotoan’ny fanangonana; satria raha tsy manao mihoatra ho antsika ankehitriny noho izay nataony tamin’izany Andriamanitra, dia tsy ho voaangona mihitsy Isiraely. Ilaina tahaka ny fitoriana ny hamoahana ny fahamarinana amin’ny alalan’ny taratasy iray.” Review and Herald, November 1, 1850.

“The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

“Ny fiheverana fa ny Tompo ‘naninjitra ny tànany fanindroany mba hamerenany ny sisa amin’ny olony,’ eo amin’ny pejy faha-74, dia manondro ihany ny firaisana sy ny hery izay efa nisy taloha teo amin’ireo niandry an’i Kristy, ary koa ny zava-misy fa efa nanomboka nampiray sy nanangana indray ny olony Izy.” Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

I Sister White, ao amin’ny Early Writings, dia maneho hevitra momba ilay andalan-teny ao amin’ny Review and Herald mifandray amin’ny fampiasany ny tenin’i Isaia mpaminany rehefa nilaza izy hoe: “nasehon’ny Tompo tamiko fa naninjitra ny tànany fanindroany Izy hamerenana ny sisa amin’ny olony.” Naninjitra ny tànany Izy tamin’ny taona 1850. Rehefa novoriny ho ao amin’ny Toerana Masina Indrindra ireo olona ireo tamin’ny 22 Oktobra 1844, dia izany no teo am-pamaranana ny fanaparitahana nanomboka tamin’ny 677 tal. J.K. ka hatramin’ny 22 Oktobra 1844. Joda ara-bakiteny, izay nonina tao amin’ilay tany be voninahitra ara-bakiteny, dia naely nandritra ny 2520 taona mifanaraka amin’ny “impito” ao amin’ny Levitikosy faha-enina amby roapolo tamin’ny 677 tal. J.K. Tamin’ny famaranana ireo 2520 taona dia novorina tamin’ny 22 Oktobra 1844 ny Isiraely ara-panahy, ary avy hatrany dia naely izy ireo, ary nifarana ny fanaparitahana rehefa naninjitra ny tànany fanindroany ny Tompo. Novoriny fanindroany izy ireo ao amin’ilay andalan-teny mba hanatanterahana zavatra roa: ny “hamatotra ny olony” sy ny “hanandratra” ny olony.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

“Dia hitako avy eo ny anjely fahatelo. Hoy ilay anjely niaraka tamiko: ‘Mahatahotra ny teniny, mampivarahontsana ny iraka ampanaovina azy. Izy no anjely izay hanavaka ny vary amin’ny tsimparifary, ary hanisy tombo-kase na hamatotra ny vary ho amin’ny trano fitahirizan’ny lanitra.’ Ireo zavatra ireo dia tokony hisarika ny saina manontolo, ny fifantohana manontolo. Naseho tamiko indray ny maha-zava-dehibe ny amin’ireo izay mino fa raisintsika ny hafatra farany momba ny famindram-po, mba hisaraka amin’ireo izay mandray na mitsentsitra fahadisoan-kevitra vaovao isan’andro. Hitako fa na ny tanora na ny antitra dia samy tsy tokony hanatrika ny fivorian’ireo izay ao anatin’ny fahadisoana sy ny haizina. Hoy ilay anjely: ‘Aoka ny saina hitsahatra tsy hitoetra amin’ny zavatra tsy mahasoa.’” Manuscript Releases, volume 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Ny fanangonana faharoa izay nanomboka tamin’ny 1850 dia naneho mialoha ny fanisiana tombo-kase (famatopatorana) ny vahoakan’Andriamanitra, raha asandratra izy ireo, “atsangana,” ho faneva. Ny taona 1850 no manondro ny fotoana anangonan’ny Tompo ny iray hetsy sy efatra alina amby efatra arivo. Araka ny tsy maintsy takin’ny faminaniana dia tsy maintsy efa niparitaka izy ireo talohan’ny hanangonana azy. Koa izany, “ny telo andro sy tapany” ao amin’ny Apokalypsy 11:11, izay maneho ny 1260, izay antsasaky ny 2520 sady misolo tena ny fiparitahana izay nanaraka ny 18 Jolay 2020. Ny Apokalypsy 11:11 dia maneho ny fanangonana faharoa an’ireo izay ho ilay iray hetsy sy efatra alina amby efatra arivo sy ny faneva izay asandratra ho an’ny firenena, araka ny voalaza ao amin’ny Isaia 11:11!

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Ary amin’izany andro izany dia hisy solofon’i Jese, izay hitsangana ho faneva ho an’ny firenena; izy no hotadiavin’ny jentilisa; ary ho be voninahitra ny fitsaharany.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

Ary amin’izany andro izany dia haninjitra ny tanany fanindroany indray Jehovah mba hampody ny sisa amin’ny olony izay mbola ho tavela avy any Asyria sy avy any Egypta sy avy any Patrosa sy avy any Kosy sy avy any Elama sy avy any Sinara sy avy any Hamata ary avy any amin’ny nosin-dranomasina.

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

Ary hanangana faneva ho an’ny firenena Izy, ka hanangona ny voaroaka amin’ny Isiraely, ary hampivory ny Joda miparitaka avy any amin’ny vazan-tany efatra. Isaia 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

Tamin’ny taona 1850 no naninjitra ny tànany fanindroany ny Tompo mba hanangona ny vahoaka izay nitory ny hafatry ny anjely fahatelo niaraka tamin’ny hafatry ny Antso Mamatonalina, araka izay asehon’ny vato fisaka roa an’i Habakoka. Tamin’ny volana Jolay 2023 no naninjitra ny tànany fanindroany ny Tompo mba hanangona ny vahoaka izay nitory ny hafatry ny anjely fahatelo niaraka tamin’ny hafatry ny Antso Mamatonalina, araka izay asehon’ny vato fisaka roa an’i Habakoka. Samy manondro ny fanangonana ny “sisa amin’ny olony” na ny taona 1850 na ny volana Jolay 2023, araka ny ambaran’i Isaia ao amin’ny andininy faha-11 amin’ny toko faha-11. Ny andininy faha-11 dia voahodidin’ny andininy faha-10 sy faha-12, ary samy manondro ny fananganana ny faneva ho an’izao tontolo izao ireo andininy roa ireo.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Ny andininy telo tsirairay avy dia samy manondro ny faneva, na dia ny andininy afovoany aza no manondro azy ireo ho “sisa.” Io sisa io dia angonina fanindroany, ary valo ny isan’ny foko izay anangonana azy. Ny “8” dia tsy maneho fotsiny ireo izay tao amin’ny sambon’i Noa ka nifindra avy tamin’ny tontolo taloha ho amin’ny tontolo vaovao nefa tsy nahita fahafatesana, fa ny “8” koa dia maneho ireo izay fiangonana fahavalo, izay avy amin’ny fito. Ireo vavolombelona roa ao amin’ny Apokalypsy 11:11 dia ireo izay efa natsangana tamin’ny maty. Ny isa “8” dia tandindon’ny fitsanganana amin’ny maty, tandindon’ireo efatra arivo amby efatra alina sy iray hetsy, tandindon’ny batisa ary tandindon’ireo izay miampita avy amin’i Laodikia ho any Filadelfia ka tonga fanevan’i Isaia ho an’ny firenena. Maninjitra ny tanany fanindroany ny Tompo tamin’ny 1850 ka hatramin’ny 1865 ary indray tamin’ny Jolay 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

Tamin’ny taona 2023, dia nisy hazavana vaovao momba ny fito andro tahaka ny efa nisy tamin’ny 1856. Ny vanim-potoana hatramin’ny 1856 ka hatramin’ny 1863 dia maneho ny tantaran’ny iray hetsy sy efatra alina sy efatra arivo sy iray hetsy efatra arivo, rehefa atsangan’ny Tompo ho tafika ny olony sisa.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Isaia 11:11 dia mifanaraka tanteraka amin’ny Apokalypsy 11:11, ary izany kosa mifanaraka tanteraka amin’ny Daniela 11:11. Isaia sy Jaona dia maneho tantara anatiny, fa i Daniela kosa maneho tantara ivelany. Ny tsipika ivelany ao amin’ny Daniela 11:11 dia mandeha mifanindran-dalana amin’ny tsipika anatiny ao amin’ny Jaona 11:11, ary ny Isaia 11:11 dia mampiseho ny faneva amin’ilay tsipika anatiny izay miantso ny ondrin’Andriamanitra hafa hivoaka avy amin’ny tsipika ivelany. Nofatoran’i Palmoni ho amboara mirindra ireo andalan-teny ireo, zavatra izay Ilay Mpahary ny zavatra rehetra ihany no afaka nahatanteraka azy.

We will continue these things in the next article.

Hohazavaina ao amin’ny lahatsoratra manaraka ireo zavatra ireo.

Dialogue with Artificial Information:

Dinika amin’ny Fampahalalana Artifisialy:

Does the math world find any significance in the number “11”?

Moa ve hitan’ny tontolon’ny matematika ho manana heviny manokana ve ny isa “11”?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Eny, ny isa 11 dia mitana lafin-javatra maro tena mahaliana sy manan-danja eo amin’ny matematika (ankoatra ny maha-isa voalohany azy fotsiny ihany). Ireto avy no tena lehibe izay asongadin’ny mpahay matematika sy ireo tia matematika matetika:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 dia laharana voalohany fahadimy, ny laharana voalohany kely indrindra misy tarehimarika roa, ary ny laharana voalohany voalohany izay palindrome amin’ny fototra 10. Ny “11” no repunit kely indrindra (izany hoe isa voaforon’ny singa miverimberina) izay laharana voalohany. Izy ihany no laharana voalohany misy tarehimarika roa izay mitovy ny tarehimarika roa ao aminy. 11, 22, 33, 44, sns. Amin’ny “11” irery ihany no miasa izany. Ny “11” dia exponentan’ny laharana voalohany Mersenne. Ny fanitarana desimalin’ny 1/11 = 0.090909… dia manana vanim-potoana miverimberina 2 monja, nefa malaza amin’ny lafiny hafa koa ny 1/11: ny filaharan’ireo laharana voalohany 11, 101, 1009, 10007, 100003, sns., dia miseho ao anatin’ny adihevitra momba ny laharana voalohany amin’ny fandrosoana aritmetika. Ny vondrona dihedral misy filaharana 22 (ireo simetrin’ny 11-gona ara-dalàna) dia manan-danja satria ny “11” no laharana voalohany kely indrindra izay mahatonga ny vondrona dihedral hanana rafitra tsy abeliana sady tsy misy ivony, izay mahaliana eo amin’ny teorian’ny vondrona. Ao amin’ny fizika teôrika (teorian’ny tady / M-theory), matetika ny tontolo dia aseho ho manana refy 11 amin’ny habaka-fotoana, ary ny fizisiana sy ny mpahay matematika miasa amin’izany sehatra izany dia matetika manamarika ny fisehoan’ny 11. Ny “11” ihany no laharana voalohany palindrome izay manana tarehimarika maromaro mitovy isa roa (satria ny hafa rehetra manana tarehimarika mitovy isa roa mihoatra ny 2 dia azo zaraina amin’ny 11, ka noho izany dia isa mitambatra). Teorema iray ao amin’ny teorian’ny isa fialamboly izany.

Bottom line:

Fehiny:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

Na dia tsy manana ilay lazam-boninahitra ambony tahaka an’i π, e, na ny tahan’ny volamena aza ny “11”, dia miverimberina miseho izy ho ohatra kely indrindra na ohatra voalohany amin’ny tranga maro (ny isa voalohany repunit voalohany, ny isa voalohany palindromika tokana manana tarehimarika mitovy isa ka roa, ny fisehoany aloha amin’ny porofo sy ny fanoherana-ohatra maro, ny refy 11 ao amin’ny M-theory, sns.). Koa eny—heverin’ny tontolon’ny matematika ho isa manan-danja ny 11.

“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

“Izy nanome aingam-panahy ny Teny no tena mpanazava marina ny Teny. Nampiseho an-tsary ny fampianarany Kristy tamin’ny nampitodihany ny sain’ny mpihaino Azy ho amin’ireo lalàna tsotra eo amin’ny zavaboary sy ireo zavatra mahazatra izay hitany sy notanany isan’andro. Toy izany no nitarihany ny sainy hiala amin’ny ara-boajanahary ho amin’ny ara-panahy. Maro no tsy nahatakatra avy hatrany ny hevitry ny fanoharana nataony; nefa nony tonga nifandray isan’andro tamin’ireo zavatra izay nampifandraisin’ilay Mpampianatra Lehibe tamin’ny fahamarinana ara-panahy izy, dia nisy tamin’izy ireo nahatsinjo ny leson’ny fahamarinana avy amin’Andriamanitra izay notadiaviny hampanjakaina tao am-po, ary ireo dia resy lahatra ny amin’ny fahamarinan’ny iraka nataony ka niova ho amin’ny filazantsara.” Sabbath School Worker, 1 Desambra 1909.

“Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

“Amin’izany fitarihana avy amin’ny fanjakana voajanahary ho amin’ny fanjakana ara-panahy izany, ny fanoharan’i Kristy dia rohy ao amin’ny rojo-maranitra misy ny fahamarinana izay mampiray ny olona amin’Andriamanitra, ary ny tany amin’ny lanitra.” Christ’s Object Lessons, 17.