The subject of the sanctuary was the “key” that unlocked the disappointment of October 22, 1844 at the beginning of the third angel’s message, and it is the subject of the disappointment that is the “key” to unlock the sanctuary message of the temple test at the end of the third angel.
Ang paksa ng santuwaryo ang “susi” na nagbukas sa kabiguan noong Oktubre 22, 1844 sa pasimula ng mensahe ng ikatlong anghel, at ang paksa ng kabiguang iyon ang “susi” upang buksan ang mensahe ng santuwaryo ng pagsubok sa templo sa katapusan ng ikatlong anghel.
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:19.
Dia homeko anao ny fanalahidin’ny fanjakan’ny lanitra; ary na inona na inona fehezinao etỳ ambonin’ny tany dia ho voafehy any an-danitra; ary na inona na inona vahanao etỳ ambonin’ny tany dia ho voavaha any an-danitra. Matio 16:19.
The fact that September 11, 2001 is understood as “9/11” in agreement with “911” being the symbol of an emergency call in the United States, was designed by the One who designed all things. Understanding the disappointment of July 18, 2020 is what allows the movement of the one hundred and forty-four thousand to be recognized as such; but only by those who wish to see that Jesus represents the spiritual with the natural today no differently than He did two thousand years ago. “20/20” vision is the best you can have, and the disappointment of 2020 is the waymark that allows the temple to be recognized in the prophetic history of the ten virgins.
Ny zava-misy fa ny 11 Septambra 2001 dia fantatra amin’ny hoe “9/11”, mifanaraka amin’ny maha-mariky ny antso vonjy taitra ny “911” any Etazonia, dia noforonin’Ilay namolavola ny zavatra rehetra. Ny fahatakarana ny fahadisoam-panantenana tamin’ny 18 Jolay 2020 no mamela ny hetsiky ny iray hetsy sy efatra alina amby efatra arivo ho fantatra ho izany tokoa; saingy ho an’ireo ihany izay maniry hahita fa Jesosy dia maneho ny ara-panahy amin’ny alalan’ny ara-boajanahary ankehitriny, tsy misy hafa amin’izay nataony roa arivo taona lasa izay. Ny fahitana “20/20” no tsara indrindra azonao ananana, ary ny fahadisoam-panantenan’ny taona 2020 no marika eny an-dalana izay mamela ny tempoly ho fantatra ao amin’ny tantara ara-paminaniana momba ireo virijina folo.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Ny fanoharana ny amin’ireo virjiny folo ao amin’ny Matio 25 dia maneho koa ny fanandraman’ny vahoaka Advantista.” Ilay Ady Lehibe, 393.
Twenty 20 vision is even better when combined with the hindsight represented by the foundational truths. Paul teaches that “the spirits of the prophets are subject to the spirits of the prophets,” and Matthew’s virgins are therefore the same virgins that John identifies as the one hundred and forty-four thousand, and John identifies them as virgins in—Revelation 144.
Ny fahitana 20/20 dia mbola tsara kokoa aza rehefa ampiarahina amin’ilay fahitana aoriana asehon’ireo fahamarinana fototra. Mampianatra i Paoly fa “ny fanahin’ny mpaminany dia manaiky ny fanahin’ny mpaminany,” ka noho izany ireo virijiny ao amin’i Matio dia ireo virijiny ihany izay ambaran’i Jaona ho ny efatra arivo amby efatra alina sy iray hetsy, ary ambaran’i Jaona ho virijiny ao amin’ny—Apokalypsy 144.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ireo no tsy nandoto tena tamin’ny vehivavy; fa virijiny izy. Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo no navotana avy tamin’ny olona, ho santatr’ombim-bokatra ho an’Andriamanitra sy ho an’ny Zanak’ondry. Apokalypsy 14:4.
The first fruits of the fall season are the virgins who follow the Lamb into the temple, and the “key” to understanding the temple is the disappointment of 2020.
Ny santatra voalohan’ny taom-piotazana amin’ny fararano dia ireo virijina manaraka ny Zanak’ondry ho ao amin’ny tempoly, ary ny “fanalahidy” hahatakarana ny tempoly dia ny fahadisoam-panantenana tamin’ny taona 2020.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Ary ny fanalahidin’ny taranak’i Davida no hapetrako eo an-tsorony; ka hamoha izy, ary tsy hisy hanidy; ary hanidy izy, ka tsy hisy hamoha. Isaia 22:22.
If an Adventist is to be among the 144,000, they will of prophetic necessity have suffered a disappointment that was caused by the presentation of a public prediction that failed.
Raha misy Advantista ho isan’ny 144,000, dia araka ny tsy maintsy hitranga ara-paminaniana dia tsy maintsy efa niaritra fahadisoam-panantenana izy, izay vokatry ny fanambarana ampahibemaso ny faminaniana iray izay tsy tanteraka.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Matetika aho no tarihina amin’ny fanoharana ny amin’ny virijina folo, ka ny dimy tamin’ireo dia hendry, ary ny dimy kosa adala. Efa tanteraka io fanoharana io ary mbola ho tanteraka hatramin’ny litera farany indrindra, satria manana fampiharana manokana amin’izao andro izao izy, ary tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka izany sady mbola hitohy ho fahamarinana ankehitriny mandra-pahatongan’ny faran’ny fotoana.” Review and Herald, 19 Aogositra 1890.
The battle of Panium in verse fifteen of Daniel eleven is the battle that leads to verse sixteen, which identifies the Sunday law in the United States.
Ny ady tao Panium ao amin’ny andininy fahadimy ambin’ny folo ao amin’ny Daniela toko faha‑iraika ambin’ny folo no ady mitondra any amin’ny andininy fahenina ambin’ny folo, izay manondro ny lalàna Alahady any Etazonia.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.
Koa ho avy ny mpanjakan’ny avaratra ka hanangana toby fiadiana, ary haka ny tanàna mimanda indrindra; ary tsy hahatohitra ny sandrin’ny atsimo, na ny olom-boafidiny, ary tsy hisy hery hahatohitra. Daniela 11:15.
In this verse the United States defeats Russia, along with Russia’s chosen people. But in the next verse. No one can stand against the rise of Rome, which marks Judah and Jerusalem as the first step in its conquest of the world; as Rome rose up as the fourth kingdom of Bible prophecy. By standing in the literal glorious land in verse sixteen, the symbol of literal Rome’s authority was within the literal glorious land; thus, typifying verse forty-one, when the mark of spiritual Rome’s authority is enforced upon the spiritual glorious land of the United States.
Amin’ity andininy ity dia mandresy an’i Rosia i Etazonia, mbamin’ny vahoaka nofidin’i Rosia. Fa amin’ny andininy manaraka kosa, tsy misy mahajanona ny fiakaran’i Roma, izay manamarika an’i Joda sy Jerosalema ho dingana voalohany amin’ny fandreseny izao tontolo izao; tahaka ny nitsanganan’i Roma ho fanjakana fahefatra ao amin’ny faminanian’ny Baiboly. Tamin’ny nijoroany teo amin’ny tany be voninahitra ara-bakiteny ao amin’ny andininy fahenina ambin’ny folo, ny tandindon’ny fahefan’i Roma ara-bakiteny dia tao anatin’ilay tany be voninahitra ara-bakiteny; ka izany no manondro mialoha ny andininy fahenina amby efapolo, rehefa ampiharina amin’ilay tany be voninahitra ara-panahy, dia i Etazonia, ny mariky ny fahefan’i Roma ara-panahy.
The two horns of the earth-beast of Revelation thirteen represent Republicanism and Protestantism. In verse fifteen of Daniel eleven Antiochus Magnus, known as Antiochus III and Antiochus the Great defeats the southern kingdom, represented by the Ptolemaic dynasty. Antiochus represents Donald Trump and the southern king represents Russia. The battle of Panium is the battle between the United States and Russia and Russia’s chosen people, a battle which Antiochus prevailed, but thereafter saw his kingdom conquered by literal Rome—the power of verse fourteen, that establishes the external vision of the Republican horn of the earth beast. The internal vision is represented by the Protestant horn of the earth beast. Both horns are at the battle of Panium, for Peter is there as a Protestant with his message from the book of Joel.
Ny tandroka roa amin’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo dia maneho ny Repoblikanisma sy ny Protestantisma. Ao amin’ny andininy faha-dimy ambin’ny folo amin’ny Daniela toko fahiraika ambin’ny folo, Antiochus Magnus, izay fantatra koa amin’ny anarana hoe Antiochus III sy Antiochus Lehibe, dia mandresy ny fanjakana atsimo, izay asehon’ny tarana-mpanjaka Ptolemaika. Antiochus dia maneho an’i Donald Trump, ary ny mpanjaka atsimo dia maneho an’i Rosia. Ny adin’i Panium dia ny ady eo amin’i Etazonia sy Rosia ary ny vahoaka nofidin’i Rosia, ady izay nandresen’i Antiochus, nefa taorian’izany dia hitany ny fanjakany resin’i Roma ara-bakiteny—ilay hery ao amin’ny andininy faha-efatra ambin’ny folo, izay mametraka ny fahitana ivelany momba ny tandroka Repoblikana amin’ilay bibidia avy amin’ny tany. Ny fahitana anatiny kosa dia asehon’ny tandroka Protestanta amin’ilay bibidia avy amin’ny tany. Samy eo amin’ny adin’i Panium ireo tandroka roa ireo, satria eo i Petera amin’ny maha-Protestanta azy miaraka amin’ny hafany avy amin’ny bokin’i Joela.
250 Years
250 Taona
When we consider the two lines of the earth beast, we find that in 1776 the earth beast began its rise, and by 1798, (twenty-two years later) the sea beast of Revelation thirteen received its deadly wound, and the earth beast began its rule as the sixth kingdom of Bible prophecy. Two hundred and fifty years later, in 2026 we have awakened to the internal temple test that began May 8, 2025.
Rehefa dinihintsika ireo tsipika roa an’ilay bibidia avy amin’ny tany, dia hitantsika fa tamin’ny 1776 no nanomboka niakatra ilay bibidia avy amin’ny tany, ary tamin’ny 1798, (roa amby roa-polo taona tatỳ aoriana) dia nandray ny ratra mahafaty ilay bibidia avy amin’ny ranomasina ao amin’ny Apokalypsy toko faha-telo ambin’ny folo, ary ilay bibidia avy amin’ny tany dia nanomboka ny fanapahany amin’ny maha-fanjakana fahenina ao amin’ny faminaniana ara-Baiboly azy. Roanjato sy dimampolo taona tatỳ aoriana, tamin’ny 2026, dia nifoha isika ho amin’ny fitsapana ny tempoly anatiny izay nanomboka tamin’ny 8 Mey 2025.
Those “250” years are also connected with Antiochus Magnus. Beginning with the decree in 457 BC and projecting from that decree two hundred and fifty years we arrive at 207, seven years before the battle of Panium, and ten years after Ptolemy defeated Antiochus at the battle of Raphia, which is represented in verse eleven of Daniel eleven. Daniel 11:11 is of course the external line of the Republican horn that aligns with Revelation 11:11, which is the internal line of the Protestant horn. Daniel and the Revelation are the same book, and Revelation employs the seals as symbols of external prophecy and the churches as symbols of the parallel internal prophecy.
Ireo “250” taona ireo dia mifandray koa amin’i Antiochus Magnus. Raha manomboka amin’ilay didy tamin’ny 457 tal. J.K. isika ka manisa roanjato sy dimampolo taona hatramin’io didy io, dia tonga amin’ny 207, fito taona mialoha ny adin’i Panium, ary folo taona taorian’ny nandresen’i Ptolemy an’i Antiochus tamin’ny adin’i Raphia, izay aseho ao amin’ny andininy faha-iraika ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo. Daniela 11:11 dia mazava ho azy fa tsipika ivelan’ny tandroka Repoblikana izay mifanaraka amin’ny Apokalypsy 11:11, izay tsipika anatiny amin’ny tandroka Protestanta. Boky iray ihany i Daniela sy ny Apokalypsy, ary ny Apokalypsy dia mampiasa ny tombo-kase ho tandindon’ny faminaniana ivelany ary ny fiangonana ho tandindon’ny faminaniana anatiny mifanandrify aminy.
Cyrus represents all three decrees, for you cannot have a third without a first and a second.
Kyros dia misolo tena ireo didy telo rehetra, satria tsy mety hisy ny didy fahatelo raha tsy misy ny voalohany sy ny faharoa.
“In the seventh chapter of Ezra the decree is found. Verses 12–26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [“decree,” margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Amin’ny toko fahafiton’i Ezra no ahitana ilay didy. Andininy 12–26. Tamin’ny endriny feno indrindra no namoahan’i Artaksersesy, mpanjakan’i Persia, azy tamin’ny 457 tal. J.K. Kanefa ao amin’ny Ezra 6:14 dia voalaza fa ny tranon’i Jehovah tao Jerosalema dia naorina ‘araka ny didy [“dekreta,” sisiny] nataon’i Kyrosy sy Dariosa ary Artaksersesy, mpanjakan’i Persia.’ Ireo mpanjaka telo ireo, tamin’ny nanombohany, nanamafisany indray, ary namitany ilay didy, dia nitondra azy ho amin’ilay fahatanterahana notakian’ny faminaniana mba hanamarika ny fiandohan’ny 2300 taona. Rehefa raisina ho datin’ilay didy ny 457 tal. J.K., dia ny fotoana nahatanterahan’ilay didy, dia hita fa efa tanteraka avokoa ny antsipirihany rehetra amin’ny faminaniana momba ireo fito-polo herinandro.” Ny Hery Mifanandrina, 326.
From the three decrees that are represented by Cyrus in 457 BC, “250” years concludes in the history between the battle of Raphia in 217 BC, when Ptolemy IV defeated Antiochus the Great and 200 BC when Antiochus then defeated Ptolemy at the battle of Panium in verse fifteen. The line aligns Antiochus Magnus with Donald Trump. At the beginning of the sixth kingdom of Bible prophecy in 1776 unto 1798 there is a period of “22” years that represent the rise of the sixth kingdom. Those “22” years also illustrate the history represented by the number “22” at the end of the history of the sixth kingdom from 2001 unto 2023. “22” is the symbol of the combination of Divinity with humanity which is accomplished within the history of the sixth kingdom of Bible prophecy, who is the earth beast with an external horn of Republicanism and an internal horn of Protestantism.
Avy amin’ireo didy telo izay asehon’i Kyrosy tamin’ny 457 tal. J.K., dia mifarana ao anatin’ny tantara eo anelanelan’ny adin’i Rafia tamin’ny 217 tal. J.K., izay nandresen’i Ptolemaiosy IV an’i Antiokosy Lehibe, sy ny taona 200 tal. J.K., izay nandresen’i Antiokosy avy eo an’i Ptolemaiosy tamin’ny adin’i Paniona ao amin’ny andininy faha-dimy ambin’ny folo, ny “250” taona. Mampifanaraka an’i Antiokosy Magnosy amin’i Donald Trump io tsipika io. Tany am-piandohan’ny fanjakana fahenina amin’ny faminanian’ny Baiboly, nanomboka tamin’ny 1776 ka hatramin’ny 1798, dia misy fe-potoana “22” taona izay maneho ny fiakaran’ny fanjakana fahenina. Ireo “22” taona ireo koa dia maneho ny tantara asehon’ny isa “22” amin’ny fiafaran’ny tantaran’ny fanjakana fahenina hatramin’ny 2001 ka hatramin’ny 2023. Ny “22” dia mariky ny fampitambarana ny maha-Andriamanitra sy ny maha-olombelona, izay tanterahina ao anatin’ny tantaran’ny fanjakana fahenina amin’ny faminanian’ny Baiboly, dia ilay bibidia avy amin’ny tany izay manana tandroka ivelany antsoina hoe Repoblikanisma sy tandroka anatiny antsoina hoe Protestantisma.
The work Christ accomplishes with the union represented by “22” is the final work of Christ in the Most Holy Place, that is represented by the blotting out of sin, which according to Joel accompanied with Peter’s inspired commentary takes place during the outpouring of the latter rain.
Ny asa tanterahin’i Kristy amin’ilay firaisana asehon’ny “22” dia ny asa farany ataon’i Kristy ao amin’ny Efitra Indrindra Masina, izay asehon’ny famafana ny ota; ary araka an’i Joela, miaraka amin’ny fanazavana nomen’ny tsindrimandrin’Andriamanitra nataon’i Petera, dia tanteraka izany mandritra ny fandatsahana ny ranonorana farany.
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. Acts 3:19.
Koa mibebaha àry ianareo, ka miverena hiova fo, mba hovonoina ny fahotanareo, raha tonga ny andro famelombelomana avy eo anatrehan’ny Tompo. Asan’ny Apostoly 3:19.
The blotting out of sin is the last work of the heavenly High Priest.
Ny famafana ny ota no asa farany ataon’ilay Mpisoronabe any an-danitra.
“As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation—a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12.” The Great Controversy, 421.
“Tahaka ny tamin’ny andro fahiny, izay nametrahana tamin’ny fanatitra noho ny ota ny fahotan’ny vahoaka tamin’ny alalan’ny finoana, ary tamin’ny alalan’ny rany no namindrana izany, amin’ny endrika tandindona, ho ao amin’ny fitoerana masina etỳ an-tany, dia toy izany koa ao amin’ny fanekena vaovao no ametrahana amin’i Kristy amin’ny alalan’ny finoana ny fahotan’ireo mibebaka, ary afindra tokoa ho ao amin’ny fitoerana masina any an-danitra izany. Ary tahaka ny nahatanterahana ny fanadiovana tandindon’ny fitoerana masina etỳ an-tany tamin’ny fanesorana ny fahotana izay nandoto azy, dia toy izany koa no hanatanterahana ny tena fanadiovana ny fitoerana masina any an-danitra amin’ny fanesorana, na famafana, ny fahotana izay voasoratra ao. Nefa alohan’ny hahatanterahan’izany dia tsy maintsy hisy fandinihana ny bokin-tsoratra firaketana mba hamaritana hoe iza, amin’ny alalan’ny fibebahana noho ny ota sy ny finoana an’i Kristy, no manan-jo hahazo ny tombontsoan’ny fanavotany. Koa ny fanadiovana ny fitoerana masina dia ahitana asa iray fanaovana famotopotorana—asa fitsarana. Tsy maintsy tanterahina alohan’ny fiavian’i Kristy hanavotra ny olony izany asa izany; fa rehefa tonga Izy, dia entiny miaraka aminy ny valisoany mba homeny ny olona rehetra araka ny asany. Apokalypsy 22:12.” The Great Controversy, 421.
The work that began on October 22, 1844, began at the climax of the Midnight Cry and the work is finished at the climax of the Midnight Cry, which Peter identifies as the period of the blotting out sin, which marks the period of the judgment of the living, when the “times of refreshing” arrives.
Ny asa izay nanomboka tamin’ny 22 Oktobra 1844 dia nanomboka teo amin’ny fara tampon’ny Antso Amin’ny Misasakalina, ary ny asa dia vita eo amin’ny fara tampon’ny Antso Amin’ny Misasakalina, izay ambaran’i Petera ho fotoana famafana ny fahotana, izay manamarika ny vanim-potoanan’ny fitsarana ny velona, rehefa tonga ny “andron’ny famelombelomana”.
“The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinctly states that the sins of believers will be blotted out ‘when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.’ Acts 3:19, 20. When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be.” The Great Controversy, 485.
“Ny asan’ny fitsarana famotopotorana sy ny famafana ny ota dia tsy maintsy tanterahina alohan’ny fiavian’ny Tompo fanindroany. Satria ny maty dia hotsaraina araka izay voasoratra ao amin’ny boky, dia tsy azo heverina velively fa hofafana ny otan’ny olona mandra-pahatapitry ny fitsarana izay handinihana ny raharahany avy. Kanefa ny apostoly Petera dia milaza mazava tsara fa hofafana ny otan’ny mino ‘rahefa avy ny andron’ny famelombelomana avy amin’ny fanatrehan’ny Tompo; ary Izy haniraka an’i Jesosy Kristy.’ Asa. 3:19, 20. Rehefa mifarana ny fitsarana famotopotorana, dia ho avy Kristy, ary ny valim-pitiany dia ho eo aminy mba homeny ny olona rehetra araka izay nataony.” Ilay Hery Ifanandrinana Lehibe, 485.
The “times of refreshing” are also the “times of the restitution of all things.”
Ny “fotoanan’ny famelombelomana” dia sady “fotoanan’ny famerenana amin’ny laoniny ny zavatra rehetra” koa.
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. Acts 3:19–21.
Koa mibebaha hianareo, ary miovà, mba hovonoina ny fahotanareo, raha avy eo anatrehan’ny Tompo ny andro famelombelomana; ary Izy haniraka an’i Jesosy Kristy, Ilay efa notorina taminareo rahateo; Izay tsy maintsy horaisin’ny lanitra mandra-pihavin’ny andro fanarenana ny zavatra rehetra, izay efa nolazain’Andriamanitra tamin’ny vavan’ny mpaminany masina rehetra hatramin’ny niandohan’izao tontolo izao. Asan’ny Apostoly 3:19–21.
The “times of refreshing” comes “from the presence of the Lord” that occurs when “Jesus Christ” is sent. When the angel of Revelation ten descended on August 11, 1840, Sister White identified that the angel “was no less a personage than Jesus Christ.” The work Christ began on October 22, 1844 was ushered in by the history of 1840 to 1844; a history which Sister White says was “a glorious manifestation of the power of God,” while aligning that very history with the Pentecostal season in the time of Peter, and then using those two lines of prophetic history to point forward to the descent of the angel of Revelation eighteen who lightens the earth with His glory.
Ny “fotoanan’ny famelombelomana” dia avy “eo anatrehan’ny Tompo”, izay mitranga rehefa “Jesosy Kristy” no alefa. Rehefa nidina ilay anjelin’ny Apokalypsy folo tamin’ny 11 Aogositra 1840, dia nambaran’i Rahavavy White fa io anjely io dia “tsy iza fa Jesosy Kristy mihitsy.” Ny asa izay natombok’i Kristy tamin’ny 22 Oktobra 1844 dia nampidirin’ny tantaran’ny 1840 ka hatramin’ny 1844; tantara izay lazain’i Rahavavy White fa “fanehoana be voninahitry ny herin’Andriamanitra”, sady ampifandraisiny amin’ilay vanim-potoanan’ny Pentekosta tamin’ny andron’i Petera, ary avy eo ampiasainy ireo andalana roa amin’ny tantara ara-paminaniana ireo mba hanondro mialoha ny fidinan’ilay anjelin’ny Apokalypsy valo ambin’ny folo izay manazava ny tany amin’ny voninahiny.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Ilay anjely izay miara-mitambatra amin’ny fanambarana ny hafatry ny anjely fahatelo dia hanazava ny tany rehetra amin’ny voninahiny. Asa iray maneran-tany sady manana hery tsy fahita no voalaza mialoha eto. Ny hetsika momba ny fiavian’i Kristy tamin’ny taona 1840–44 dia fanehoana be voninahitra ny herin’Andriamanitra; ny hafatry ny anjely voalohany dia nentina hatrany amin’ny tobim-pitoriana rehetra eran’izao tontolo izao, ary tany amin’ny firenena sasany dia nisy fahalianana ara-pivavahana lehibe indrindra izay efa hitan’ny tany rehetra hatramin’ny Fanavaozana tamin’ny taonjato fahenina ambin’ny folo; nefa mbola hihoatra lavitra noho izany ireo amin’ny alalan’ilay hetsika mahery eo ambanin’ny fampitandremana farany ataon’ny anjely fahatelo.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Ny asa dia hitovy amin’izay tamin’ny Andron’ny Pentekosta. Tahaka ny nanomezana ny ‘orana aloha’, tamin’ny firotsahan’ny Fanahy Masina teo am-piandohan’ny filazantsara, mba hampitsimoka ny voa sarobidy, dia homena koa ny ‘orana aoriana’ amin’ny famaranana izany mba hampahamasaka ny vokatra. ‘Ary dia hahalala isika, raha manohy hahalala an’i Jehovah; ny fisehoany dia voaomana tahaka ny maraina; ary ho avy amintsika tahaka ny ranonorana Izy, dia tahaka ny orana aoriana sy ny orana aloha amin’ny tany.’ Hosea 6:3. ‘Koa mifalia, ry zanak’i Ziona, ary miravoravoa ao amin’i Jehovah Andriamanitrareo; fa nomeny anareo araka ny antonony ny orana aloha, ary hampidininy ho anareo ny ranonorana, dia ny orana aloha sy ny orana aoriana.’ Joela 2:23. ‘Ary amin’ny andro farany, hoy Andriamanitra, no handatsahako ny Fanahiko amin’ny nofo rehetra.’ ‘Ary izao no hitranga: izay rehetra hiantso ny anaran’ny Tompo no hovonjena.’ Asan’ny Apostoly 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘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.’ Acts 3:19, 20.” The Great Controversy, 611.
“Ny asa lehibe ataon’ny filazantsara dia tsy hifarana amin’ny fanehoana ny herin’Andriamanitra izay latsaka noho ilay nanamarika ny fiandohany. Ireo faminaniana izay tanteraka tamin’ny firotsahan’ny ranonorana aloha tamin’ny fanokafana ny filazantsara dia mbola ho tanteraka indray amin’ny ranonorana aoriana amin’ny famaranana azy. Ireo no ‘andro famelombelomana’ izay nandrandrain’ny apostoly Petera, raha hoy izy: ‘Koa mibebaha hianareo, ka miverena, mba hovonoina ny fahotanareo, rehefa tonga avy amin’ny fanatrehan’ny Tompo ny andro famelombelomana; ary Izy haniraka an’i Jesosy.’ Asan’ny Apostoly 3:19, 20.” The Great Controversy, 611.
The Advent movement of 1840 to 1844 was a glorious manifestation of the power of God that ushered in the opening of the work of Christ in cleansing His sanctuary. That history began when Jesus, represented as the first angel of Revelation fourteen, descended on August 11, 1840 as represented in chapter ten of Revelation. The manifestation of the power of God that then began escalated to the opening of the investigative judgment, and therefore typified a manifestation of the power of God which would escalate to the close of the investigative judgment. The period at the end began at 9/11, when Jesus again descended as the angel of Revelation eighteen when the great buildings of New York were brought down by the touch of God, and the work of the investigative judgment changed from the dead, unto the living. The rains arrive when Jesus is sent.
Ny hetsika Advantista tamin’ny 1840 ka hatramin’ny 1844 dia fanehoana be voninahitry ny herin’Andriamanitra, izay nampiditra ny fanokafana ny asan’i Kristy amin’ny fanadiovana ny fitoerany masina. Izany tantara izany dia nanomboka rehefa nidina Jesosy, izay aseho ho ilay anjely voalohany ao amin’ny Apokalypsy efatra ambin’ny folo, tamin’ny 11 Aogositra 1840, araka ny aseho ao amin’ny toko fahafolo amin’ny Apokalypsy. Ny fanehoana ny herin’Andriamanitra izay nanomboka tamin’izany dia niakatra hatramin’ny fanokafana ny fitsarana famotopotorana, ka noho izany dia tandindon’ny fanehoana ny herin’Andriamanitra izay hiakatra hatramin’ny famaranana ny fitsarana famotopotorana. Ny vanim-potoana amin’ny farany dia nanomboka tamin’ny 9/11, rehefa nidina indray Jesosy tahaka ilay anjely ao amin’ny Apokalypsy valo ambin’ny folo, raha noravana noho ny fikasan’Andriamanitra ireo trano lehibe tao New York, ary ny asan’ny fitsarana famotopotorana dia niova avy tamin’ny amin’ny maty ho amin’ny amin’ny velona. Tonga ny ranonorana rehefa irahina Jesosy.
Jesus taught that we are to ask in order to receive, and Zechariah says we are to ask for the latter rain, in the time of the latter rain. It is therefore evident you must know that you are in the time of the latter rain, in order to fulfill Zechariah’s direction.
Nampianatra Jesosy fa tokony hangataka isika mba handray, ary hoy Zakaria fa tokony hangataka ny ranonorana farany isika amin’ny fotoanan’ny ranonorana farany. Koa mazava araka izany fa tsy maintsy fantatrao fa ao amin’ny fotoanan’ny ranonorana farany ianao, mba hanatanterahana ny toromarika nomen’i Zakaria.
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 10:1.
Mangataha amin’i Jehovah ny ranonorana amin’ny andro fihavian’ny ranonorana farany; dia Jehovah no hanao rahona mamirapiratra ka hanome ranonoram-baratra, ho an’ny olona rehetra ny ahitra any an-tsaha. Zakaria 10:1.
At 9/11 Jesus descended as the angel of Revelation eighteen and the latter rain began to sprinkle, but it only falls on those who meet Zechariah’s command to “ask for the latter rain,” when you have the genuine understanding that “the times of refreshing” and restoration of all things has arrived. The soul must “recognize” that the prophetic period of the latter rain has arrived.
Tamin’ny 9/11 dia nidina i Jesosy tahaka ilay anjelin’ny Apokalypsy toko fahavalo ambin’ny folo, ary nanomboka nilatsaka tsikelikely ny orana farany; nefa amin’ireo ihany no ilatsahany izay mahatanteraka ny didin’i Zakaria hoe: “mangataha ny orana farany,” rehefa manana ny fahatakarana marina ianao fa tonga ny “fotoan’ny famelombelomana” sy ny famerenana amin’ny laoniny ny zavatra rehetra. Tsy maintsy “mahafantatra” ny fanahy fa efa tonga ny vanim-potoana ara-paminaniana momba ny orana farany.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Tsy tokony hiandry ny ranonorana farany isika. Ho tonga amin’izay rehetra hanaiky sy handray ho azy ny ando sy ny ranonoram-pahasoavana izay milatsaka amintsika izany. Rehefa angonintsika ny sombin’ny fahazavana, rehefa ankasitrahantsika ny famindram-po azo antoka avy amin’Andriamanitra, Izay tia ny hitokiantsika Aminy, dia ho tanteraka ny teny fampanantenana rehetra. [Isaiah 61:11 quoted.] Ny tany manontolo dia hofenoina ny voninahitr’Andriamanitra.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
At 9/11 the times of refreshing began, and the blotting out of the sins of the living began. That judgment is aligned with the very first tenant of the three-step covenant of Abraham. That first tenant was that when the Lord brought Israel out of Egyptian bondage He would judge both His covenant people, and the nation where they had been living as pilgrims and strangers. The first covenant people typified the last covenant people who are the one hundred and forty-four thousand. Those prophetic people will be judged as the Protestant horn of the earth beast, while the Republican horn of the earth beast is simultaneously judged.
Tamin’ny 9/11 no nanombohan’ny fotoan’ny famelombelomana, ary nanomboka koa ny famafana ny fahotan’ny velona. Io fitsarana io dia mifanaraka amin’ilay foto-kevitra voalohany indrindra ao amin’ny fanekena telo sosona natao tamin’i Abrahama. Izany foto-kevitra voalohany izany dia izao: rehefa nentin’ny Tompo nivoaka tamin’ny fanandevozana tany Egypta ny Isiraely, dia hitsara ny vahoakany ao amin’ny fanekena Izy, ary koa ny firenena izay nonenan’izy ireo tahaka ny vahiny sy mpiavy. Ilay vahoakan’ny fanekena voalohany dia tandindon’ny vahoakan’ny fanekena farany, dia ny iray hetsy sy efatra arivo sy efatra alina. Ireo vahoaka ara-paminaniana ireo dia hotsaraina amin’ny maha-tandroka protestanta an’ilay bibidia avy amin’ny tany, raha toa ka tsaraina miaraka amin’izay koa ny tandroka repoblikana an’ilay bibidia avy amin’ny tany.
The judgment of the Republican horn comes at the end of its history, which is the Sunday law. The Sunday law is represented in verse sixteen’s fulfillment of Rome taking control of Judah in 63 BC—on the Day of Atonement according to some historians.
Ny fitsarana ny tandroka Repoblikana dia tonga amin’ny faran’ny tantarany, izay ny lalànan’ny Alahady. Ny lalànan’ny Alahady dia aseho ao amin’ny fahatanterahan’ny andininy fahenina ambin’ny folo, dia ny nakàn’i Roma ny fifehezana an’i Joda tamin’ny 63 talohan’i Kristy—tamin’ny Andro Fanavotana, araka ny filazan’ny mpahay tantara sasany.
Antiochus Magnus, represents the United States in verses ten through fifteen. Ronald Reagan prevailed in the battle of verse ten, that typified verse forty’s collapse of the Soviet Union. Isaiah 8:8 identifies the same battle represented in verses ten and forty of Daniel eleven, and those three parallel verses allow Russia to be identified as the victor in verse eleven’s battle of Raphia.
Antiochus Magnus dia maneho an’i Etazonia ao amin’ny andininy faha‑folo ka hatramin’ny faha‑dimy ambin’ny folo. Ronald Reagan no nandresy tamin’ny ady ao amin’ny andininy faha‑folo, izay tandindon’ny andininy faha‑efapolo momba ny firodanan’ny Firaisana Sovietika. Isaia 8:8 no manondro ilay ady iray ihany izay aseho ao amin’ny andininy faha‑folo sy faha‑efapolo ao amin’i Daniela toko faha‑iraika ambin’ny folo, ary ireo andininy telo mifanindran‑dalana ireo no ahafahana mamantatra an’i Rosia ho ilay mpandresy ao amin’ny adin’i Rafia ao amin’ny andininy faha‑iraika ambin’ny folo.
The battle of Raphia in verse eleven prefigured the war in Ukraine between the king of the south (Russia) and the papacy’s proxy power (the Ukraine). The war was initiated by the Obama Administration in the time of the first pope from the southern hemisphere, who was also the first pope from the America’s, though it was south America. “South” is a symbol of globalism, spiritualism and communism, and the first southern pope from the America’s aligned with the globalist president Obama, when the war of verse eleven arrived. Reagan as the United States in verse ten entered into a secret alliance with a conservative pope; then the Nazi’s of Ukraine were employed by a globalist president in a period of a globalist pope. The United States under Trump, is now in an open relationship with the first north American, and so-called conservative pope.
Ny adin’i Rafia ao amin’ny andininy faha‑iraika ambin’ny folo dia naneho mialoha ny ady ao Okraina teo amin’ny mpanjakan’ny atsimo (Rosia) sy ny fahefana solon-tenan’ny papa (Okraina). Ny Fitondran’i Obama no nanomboka izany ady izany tamin’ny andron’ny papa voalohany avy amin’ny ila-bolantany atsimo, izay koa no papa voalohany avy amin’ny Amerika, na dia i Amerika Atsimo aza izany. “Atsimo” dia tandindon’ny fanatontoloana, ny fanahy araka ny fanahy ratsy, ary ny kominisma, ary ilay papa voalohany avy amin’ny atsimo, avy amin’ny Amerika, dia niray laharana tamin’ny filoha mpanohana ny fanatontoloana, dia i Obama, rehefa tonga ny adin’ny andininy faha‑iraika ambin’ny folo. Reagan, amin’ny maha-Etazonia azy ao amin’ny andininy faha‑folo, dia niditra tamin’ny firaisan-kina miafina niaraka tamin’ny papa mpandala ny nentin-drazana; avy eo ireo Nazi tao Okraina dia nampiasain’ny filoha mpanohana ny fanatontoloana nandritra ny vanim-potoanan’ny papa mpanohana ny fanatontoloana. Etazonia eo ambanin’i Trump kosa ankehitriny dia ao anatin’ny fifandraisana miharihary amin’ilay papa voalohany avy any Amerika Avaratra sy ilay lazaina ho papa mpandala ny nentin-drazana.
Reagan had a secret alliance with the antichrist of Bible prophecy in the battle of verse ten, and Obama initiated the battle of verse eleven, in a period when the pope was also a globalist, like unto Obama. Trump is now in an open relationship with a parallel pope to Reagan, with the exception that the initial secret alliance, is now an open alliance. The three popes, and the three presidents, align with the three battles of verses ten, eleven and fifteen.
Reagan dia nanana fiaraha-miafina tamin’ilay antikristy ao amin’ny faminanian’ny Baiboly tao amin’ny ady ao amin’ny andininy faha-folo, ary Obama no nanomboka ny ady ao amin’ny andininy faha-iraika ambin’ny folo, tamin’ny vanim-potoana iray izay naha-mpanatontolo ny papa koa, tahaka an’i Obama. Trump kosa ankehitriny dia ao anatin’ny fifandraisana miharihary amin’ny papa iray mifanandrify amin’i Reagan, ankoatra ny hoe ilay fiaraha-miafina tany am-boalohany dia efa lasa fiaraha-miharihary ankehitriny. Ireo papa telo sy ireo filoha telo dia mifanaraka amin’ireo ady telo ao amin’ny andininy faha-folo, faha-iraika ambin’ny folo ary faha-dimy ambin’ny folo.
“Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?
“Mahagaga sa iyang kaligdong ug pagkamalimbungon ang Simbahang Romano. Makabasa siya sa umaabot. Naghulat siya sa iyang takna, sa nakita niya nga ang mga Protestante nga simbahan naghatag kaniya ug pagtahod pinaagi sa ilang pagdawat sa mini nga igpapahulay, ug nga nangandam sila sa pagpatuman niini pinaagi sa mao ra nga mga paagi nga gigamit usab niya sa nangaging mga adlaw. Kadtong mosalikway sa kahayag sa kamatuoran mangita unya sa tabang niining gahum nga nag-angkon sa kaugalingon nga dili masayop aron ipataas ang usa ka institusyon nga gikan kaniya. Dili lisod pagtag-an kon unsa ka andam siya sa pagtabang sa mga Protestante niini nga buluhaton. Kinsa pa bay mas nasayod kay sa mga pangulo sa kapapahan kon unsaon pagdumala niadtong mga masinupakon sa simbahan?”
“The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.
Ny Eglizy Katolika Romana, miaraka amin’ny rantsany rehetra manerana izao tontolo izao, dia mandrafitra fikambanana iray goavana eo ambanin’ny fifehezana, sady voaomana hanompo ny tombontsoan’ny foiben’ny papa. Ireo mpikambana an-tapitrisany ao aminy, any amin’ny firenena rehetra ambonin’ny tany, dia ampianarina hihevitra ny tenany ho voafatotry ny fankatoavana ny papa. Na inona na inona zom-pireneny na ny fitondram-panjakana misy azy, dia tokony hihevitra ny fahefan’ny eglizy ho ambonin’ny fahefana hafa rehetra izy. Na dia mety hanao fianianana milaza ny tsy fivadihany amin’ny fanjakana aza izy, dia ao ambadik’izany no misy ny voady fankatoavana an’i Roma, izay manafaka azy amin’ny fianianana rehetra mifanohitra amin’ny tombontsoany.
“History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“Ny tantara dia manambara ny ezaka feno hafetsena sy maharitra nataony hidirany an-tsokosoko ao amin’ny raharahan’ny firenena; ary rehefa nahazo vahana izy, dia hampandroso ny tanjony manokana, na dia mitarika ho amin’ny fandringanana ny andriana sy ny vahoaka aza izany. Tamin’ny taona 1204, ny Papa Innocent III dia naka tamin’i Peter II, mpanjakan’i Arragon, izao fianianana miavaka izao: ‘Izaho, Peter, mpanjakan’ny Arragonians, dia manambara sy mampanantena fa ho mahatoky sy hankatò mandrakariva ny tompoko, Papa Innocent, ny mpandimby azy katolika, ary ny Fiangonana Rômana, ary hitahiry amim-pahamarinana ny fanjakako ao anatin’ny fankatoavana azy, hiaro ny finoana katolika, ary hanenjika ny faharatsiana mpivadi-pinoana.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Mifanaraka amin’ny filazana momba ny fahefan’ny pontifa rômana izany, ‘fa ara-dalàna aminy ny manaisotra amperora amin’ny toerany’ ary ‘fa azony vahana ny mamoaka ny olom-peheziny amin’ny adidy fankatoavany ireo mpanapaka tsy marina.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.”
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Aoka ho tsarovana anefa izao: ny fireharehan’i Roma dia ny filazany fa tsy miova na oviana na oviana izy. Ny foto-kevitr’i Gregory VII sy Innocent III dia mbola foto-kevitry ny Fiangonana Katolika Romana ihany ankehitriny. Ary raha mba nanana ny fahefana izy, dia hampihatra izany amin-kery mitovy amin’izao fotoana izao tahaka ny tamin’ireo taonjato lasa. Kely dia kely no fantatry ny Protestanta izay ataony rehefa manolo-kevitra handray ny fanampian’i Roma amin’ny asa fanandratana ny Alahady izy. Raha mbola mikiry amin’ny fanatanterahana ny tanjony izy ireo, Roma kosa dia mikendry ny hametraka indray ny heriny, sy hamerina ny fiandrianany very. Raha vao tafapetraka any Etazonia indray mandeha monja ny foto-kevitra hoe azon’ny fiangonana ampiasaina na fehezina ny fahefan’ny fanjakana; hoe azo terena amin’ny lalàna sivily ny fitandremana ara-pivavahana; raha fintinina, hoe ny fahefan’ny fiangonana sy ny fanjakana no hanapaka ny feon’ny fieritreretana, dia voaantoka ny fandresen’i Roma eto amin’ity firenena ity.”
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 580, 581.
“Ny tenin’Andriamanitra dia efa nanome fampitandremana momba ny loza mananontanona; raha tsy hohenoina izany, dia hianatra izay tena fikasan’i Roma marina tokoa ny tontolo protestanta, raha tsy efa tara loatra ka tsy afa-mandositra ny fandrika intsony. Mivelatra amim-pahanginana ho amin’ny fahefana izy. Ny foto-pampianarany dia mampihatra ny heriny ao amin’ny efitrano fanaovan-dalàna, ao amin’ny fiangonana, ary ao am-pon’ny olona. Manangona ireo rafitra avo sy mavesatra izy, izay ao amin’ny takona miafiny no hamerenana ny fanenjehana nataony fahiny. An-tsokosoko sy tsy ahiahiana izy no manamafy ny heriny mba hampandroso ny tanjony manokana, rehefa tonga ny fotoana hamelezany. Ny hany iriny dia toerana ahazoany tombony, ary izany dia efa omena azy sahady. Tsy ho ela dia ho hitantsika ary ho tsapantsika izay tanjon’ny singa romana. Na iza na iza hino sy hankatò ny tenin’Andriamanitra dia hahazo fanaratsiana sy fanenjehana noho izany.” The Great Controversy, 580, 581.
In 2016 Trump was elected, then the globalists represented by Biden stole the election of 2020, but that is only recognized by those who have 20/20 vision. In verse thirteen Donald Trump “returns” in 2024, with more power than ever, and begins his preparation for the golden age as well as the battle of Panium in verse fifteen. Then Leo the pope arrived to establish the vision in 2025, the third pope associated with the three battles of verses ten through fifteen, and also with the three presidents of those battles. The first and third popes and presidents are considered conservative, and the middle pope and president were globalists. The first alliance was secret, the last is open, for it is represented in verse fourteen as the symbol that establishes the external vision of the prophecies of the latter days.
Tamin’ny taona 2016 dia voafidy i Trump, avy eo ireo globalista nosoloan’i Biden dia nangalatra ny fifidianana tamin’ny 2020, nefa ireo izay manana fahitana 20/20 ihany no manaiky izany. Ao amin’ny andininy faha-telo ambin’ny folo dia “miverina” i Donald Trump amin’ny 2024, miaraka amin’ny fahefana lehibe kokoa noho ny hatramin’izay, ary manomboka ny fiomanany ho amin’ny vanim-potoana volamena ary koa ho amin’ny adin’i Panium ao amin’ny andininy faha-dimy ambin’ny folo. Avy eo dia tonga i Leo papa mba hampiorina ny fahitana amin’ny 2025, ilay papa fahatelo mifandray amin’ireo ady telo ao amin’ny andininy faha-folo ka hatramin’ny faha-dimy ambin’ny folo, ary koa amin’ireo filoha telo amin’ireo ady ireo. Ny papa sy filoha voalohany ary fahatelo dia heverina ho mpandala ny nentin-drazana, ary ilay papa sy filoha teo afovoany kosa dia globalista. Miafina ny firaisana voalohany, ary miharihary ny farany, fa ao amin’ny andininy faha-efatra ambin’ny folo izany no aseho ho tandindona izay mampiorina ny fahitana ivelany momba ireo faminaniana ny amin’ny andro farany.
On December 31, 2023 the work of the first angel, as typified by the work of the first decree began laying the foundation. The foundational test was over whether William Miller was correct or incorrect in his identification that it was Rome that establishes the vision in verse fourteen. Miller’s identification of Rome as the symbol that established the prophetic vision of the latter days is in some aspects the most significant of all of Miller’s foundational truths. How Miller arrived at certain understandings can only be derived from applying sanctified logic to his time and circumstances, but with some of his prophetic discoveries there is very specific testimony as to why he came to his understandings. The most fundamental of his understandings was his identification that it is Rome that establishes the vision.
Tamin’ny 31 Desambra 2023 dia nanomboka nametraka ny fanorenana ny asan’ilay anjely voalohany, araka ny nanondroan’ny tandindon’ny asan’ny didy voalohany azy. Ny fitsapana fototra dia momba ny hoe marina sa diso i William Miller tamin’ny famantarany fa i Roma no mametraka ny fahitana ao amin’ny andininy faha-efatra ambin’ny folo. Ny famantaran’i Miller an’i Roma ho tandindona izay nametraka ny fahitana ara-paminaniana momba ny andro farany dia, amin’ny lafiny sasany, no manan-danja indrindra amin’ny fahamarinana fototra rehetra natsangany. Ny fomba nahatongavan’i Miller tamin’ny fahatakarana sasany dia tsy azo tsoahina afa-tsy amin’ny fampiharana lojika nohamasinina tamin’ny androny sy ny toe-javatra nisy azy, nefa amin’ny sasany amin’ireo fahitana ara-paminaniana hitany dia misy fijoroana vavolombelona tena mazava momba ny antony nahatongavany tamin’ireo fahatakarany. Ny tena fototra indrindra amin’ireo fahatakarany dia ny famantarany fa i Roma no mametraka ny fahitana.
Miller directly testifies how he searched to understand what it was that was “taken away” in the book of Daniel. He not only identifies where he found his answer, but he speaks of his excitement when he discovered the jewel, he had been searching for. Apollos Hale records a commentary upon Miller’s own writings, and in the following passage Hale is identifying how Miller became a student of prophecy. Miller, as the messenger of the light which was unsealed in 1798, is a sacred example of those who Daniel called the “wise” who “understand” when the book is “unsealed.” Miller’s testimony of how he was led into studying the Bible is a purposeful example by the One who controls all things. Pay attention to Miller’s development, for he is the example of the wise who understand the increase of knowledge, even if they, as Miller, come out from the darkness of error.
Miller dia mijoro vavolombelona mivantana ny amin’ny fomba nitadiavany hahatakatra izay “nesorina” tao amin’ny bokin’i Daniela. Tsy vitan’ny hoe faritany izay nahitany ny valiny izy, fa lazainy koa ny hafaliany raha nahita ilay vatosoa izay efa notadiaviny izy. Apollos Hale dia mitahiry fanamarihana momba ny asa soratr’i Miller manokana, ary ao amin’ity andalan-teny manaraka ity dia asehon’i Hale ny fomba nahatonga an’i Miller ho mpianatry ny faminaniana. Miller, amin’ny maha-iraky ny fahazavana izay naseho rehefa nesorina ny tombo-kase tamin’ny 1798, dia ohatra masina momba ireo izay nantsoin’i Daniela hoe “hendry” izay “mahatakatra” rehefa “voaseho” ny boky. Ny fijoroana vavolombelon’i Miller ny amin’ny fomba nitarihana azy hianatra ny Baiboly dia ohatra niniana napetraky Ilay mifehy ny zavatra rehetra. Tandremo tsara ny fivoaran’i Miller, fa izy no ohatry ny hendry izay mahatakatra ny fitomboan’ny fahalalana, na dia izy ireo aza, tahaka an’i Miller, mivoaka avy ao amin’ny haizin’ny fahadisoana.
“‘In the month of May, 1816, I was brought under conviction, and O, what horror filled my soul! I forgot to eat. The heavens appeared like brass, and the earth like iron. Thus I continued till October, when God opened my eyes; and O, my soul, what a Saviour I discovered Jesus to be! My sins fell like a burden from my soul: and then how plain the Bible seemed to me! It all spoke of Jesus; he was in every page and every line. O, that was a happy day! I wanted to go right home to heaven; Jesus was all to me, and I thought I could make everybody else see him as I saw him, but I was mistaken.
“Tamin’ny volana Mey 1816 no naharesy lahatra ahy ny amin’ny fahotako, ary indrisy, tahotra mahatsiravina no nameno ny fanahiko! Hadinoko ny nihinana. Niseho tahaka ny varahina ny lanitra, ary tahaka ny vy ny tany. Toy izany no nitohizako mandra-pahatongan’ny Oktobra, izay nanokafan’Andriamanitra ny masoko; ary indrisy, ry fanahiko, Mpamonjy toy inona no hitako fa i Jesosy! Niala tahaka ny enta-mavesatra tamin’ny fanahiko ny fahotako; ary tamin’izay, endrey, naharihary tamiko ny Baiboly! Niresaka an’i Jesosy avokoa izany rehetra izany; izy no teo amin’ny pejy rehetra sy teo amin’ny andalana rehetra. Endrey, andro sambatra izany! Naniry ny handeha avy hatrany hody any an-danitra aho; i Jesosy no zavatra rehetra tamiko, ary nihevitra aho fa hahatonga ny olona rehetra hahita Azy tahaka ny nahitako Azy, kanjo diso aho.
“‘During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, “What do you think of this text, and that?” referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. “How long time do you want?” I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—“Suppose you find a passage that you cannot understand, what will you do?”
“‘Nandritra ireo roa ambin’ny folo taona naha-deista ahy, dia namaky ny tantara rehetra izay azoko notadiavina aho; nefa ankehitriny kosa dia tia ny Baiboly aho. Nampianatra momba an’i Jesosy izany! Kanefa mbola nisy ampahany betsaka tao amin’ny Baiboly izay mbola maizina tamiko. Tamin’ny taona 1818 na 19, raha niresaka tamin’ny sakaiza iray aho, izay novangìko ary izay efa nahafantatra ahy sy efa nandre ny teniko fony aho mbola deista, dia nanontany izy, tamin’ny fomba somary manan-danja, hoe: “Ahoana ny hevitrao momba izao andininy izao sy iry andininy iry?” ka nilaza ireo andininy taloha izay notoheriko fony aho mbola deista. Fantatro izay nokendreny, ka namaly aho hoe—Raha omenao fotoana aho, dia holazaiko aminao ny heviny. “Fotoana hafiriana no ilainao?” Tsy fantatro, hoy ny navaliko, nefa holazaiko aminao, satria tsy azoko ninoana fa Andriamanitra dia nanome fanambarana izay tsy azo takarina. Koa tamin’izany dia tapa-kevitra aho handinika ny Baiboliko, amin’ny finoana fa azoko fantarina izay tian’ny Fanahy Masina hambara. Nefa raha vao nandray izany fanapahan-kevitra izany aho, dia tonga tao an-tsaiko izao eritreritra izao—“Aoka hatao hoe mahita andalan-teny iray izay tsy azonao ianao, inona no hataonao?””
“This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, [purchased in 1798] which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Saviour was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could nor understand.”
“Izao fomba fianarana ny Baiboly izao no tonga tao an-tsaiko:—Horaisiko ny teny ao amin’ireny andalan-teny ireny, dia harahiko manerana ny Baiboly, ary amin’izany fomba izany no hahitako ny heviny. Nanana ny Cruden’s Concordance aho, [novidiko tamin’ny 1798] izay heveriko fa tsara indrindra eto an-tany; ka noraisiko izany sy ny Baiboliko, dia nipetraka teo amin’ny latabatro aho, ary tsy namaky zavatra hafa, afa-tsy ny gazety kely ihany, fa tapa-kevitra ny hahalala izay tian’ny Baiboliko holazaina aho. Nanomboka tamin’ny Genesisy aho, ary namaky moramora hatrany; ary raha tonga teo amin’ny andininy iray izay tsy azoko aho, dia nitady manerana ny Baiboly mba hahalalako izay heviny. Rehefa vitako ny namaky ny Baiboly tamin’izany fomba izany, endrey, tena namirapiratra sy be voninahitra tokoa ny fahamarinana niseho! Hitako izay efa notoriko taminareo. Resy lahatra aho fa nifarana tamin’ny 1843 ny fotoana fito. Avy eo dia tonga teo amin’ny 2300 andro aho; nitondra ahy ho amin’izany fehin-kevitra izany koa izany; nefa tsy tao an-tsaiko velively ny hitady hoe rahoviana no hahatongavan’ny Mpamonjy, ary tsy afaka nino izany aho; kanefa namely ahy mafy dia mafy ny mazava ka tsy hitako izay hatao. Ankehitriny, hoy aho tao an-tsaiko, tsy maintsy manao solifara sy fehin-tsoavaly aho; tsy handeha haingana noho ny Baiboly aho, ary tsy hianjera aoriany. Na inona na inona ampianarin’ny Baiboly, dia hifikitra amin’izany aho. Nefa mbola nisy andalan-teny sasany izay tsy azoko ihany.”
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘And could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, “take away.” “He shall take away the daily,” “from the time the daily shall be taken away,” etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is “the daily!” Well, now, what does Paul mean by “he who now letteth,” or hindereth? By “the man of sin,” and “the wicked,” Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, “the daily” must mean Paganism.’” Apollos Hale, The Second Advent Manual, 66.
“Izay no ampy ny amin’ny fomba ankapobeny nianarany ny Baiboly. Tamin’ny fotoana iray hafa dia nambarany ny fomba namahany ny hevitry ny andinin-teny eo anoloantsika—dia ny hevitry ny hoe ‘ny isan’andro.’ Hoy izy: ‘Namaky hatrany aho, ka tsy nahita tranga hafa nampiasana izany afa-tsy ao amin’ny Daniela. Dia noraisiko ireo teny izay nifandray taminy, dia ny hoe “esory.” “Hoesoriny ny isan’andro,” “hatramin’ny fotoana hanesorana ny isan’andro,” sns. Namaky hatrany aho, ary nihevitra fa tsy hahita fanazavana momba ilay andinin-teny; nony farany dia tonga tao amin’ny 2 Tesaloniana 2:7, 8 aho. “Fa ny zava-miafin’ny heloka efa miasa sahady, fa izay misakana ankehitriny ihany no mbola hisakana mandra-panaisotra azy tsy ho eo amin’ny lalana, ary amin’izay dia haseho ilay ratsy fanahy,” sns. Ary raha tonga tamin’io andinin-teny io aho, ô, akory ny fahazavana sy ny voninahitra nisehoan’ny fahamarinana! Indro izany! izany no “ny isan’andro!” Koa ankehitriny, inona no tian’i Paoly holazaina amin’ny hoe “izay misakana ankehitriny,” na izay manelingelina? Amin’ny hoe “lehilahin’ny ota,” sy “ilay ratsy fanahy,” dia ny Fanjakana papaly no tiana holazaina. Koa inona ary no manakana ny Fanjakana papaly tsy haseho? Nahoana, dia ny fanompoan-tsampy izany; koa amin’izany, “ny isan’andro” dia tsy maintsy midika hoe ny fanompoan-tsampy.’” Apollos Hale, The Second Advent Manual, 66.
The Providential guidance of Miller’s study by both human and Divine is in the record. His old friend pushed him, and the thoughts which came to him were the voice of the angel Gabriel, who Sister White identifies “line upon line” as the angel who repeatedly visited Miller. He identifies the seven times as his first discovery and then identifies the 2,300 as the second witness to the seven times, for they both ended in 1843, (he initially believed). Those two prophecies are his alpha and omega discoveries, and within the prophetic relationship to Miller they identify the mistake that would be corrected by Samuel Snow with the message of the Midnight Cry that initiated the “seventh-month movement.” The movement of the Midnight Cry was the “seventh-month movement” when it left the Exeter camp meeting, for it was identifying the coming of the Lord on the tenth day of the seventh month, which in 1844 fell on October 22.
Ny fitarihan’ny fitondran’Andriamanitra tamin’ny fandalinan’i Miller, na avy amin’ny olombelona izany na avy amin’Andriamanitra, dia voarakitra ao amin’ny tantara. Nanosika azy ny sakaizany fahiny, ary ny eritreritra tonga tao aminy dia feon’ny anjely Gabriela, izay ambaran’i Rahavavy White “andalana misesy” ho ilay anjely nitsidika matetika an’i Miller. Izy dia manondro ny fito fotoana ho toy ny nahitany voalohany, ary avy eo dia manondro ny 2 300 ho vavolombelona faharoa manamarina ny fito fotoana, satria samy nifarana tamin’ny 1843 izy roa ireo, (araka ny ninoany tamin’ny voalohany). Ireo faminaniana roa ireo no nahitany ny alfa sy omega, ary ao anatin’ny fifandraisana ara-paminaniana amin’i Miller dia manondro ny fahadisoana izay hovolavolain’i Samuel Snow amin’ny alalan’ny hafatry ny Antso Amin’ny Misasakalina, izay nanomboka ny “hetsiky ny volana fahafito.” Ny hetsiky ny Antso Amin’ny Misasakalina dia ilay “hetsiky ny volana fahafito” tamin’ny nialany tao amin’ny fivoriambe tao Exeter, satria nanondro ny fihavian’ny Tompo tamin’ny andro fahafolon’ny volana fahafito izy, izay tamin’ny 1844 dia nifanojo tamin’ny 22 Oktobra.
The mistake that produces the empowerment of the second angel is represented by Miller’s initial understanding that the seven times and the 2,300 years concluded together in 1843. In the passage the next doctrine that is discussed is how Miller came to identify Rome as the symbol that establishes the vision. The Adventist history teachers identify that all of William Miller’s prophetic understandings were based upon his identifying two desolating powers. He understood those two desolating powers to be pagan and papal Rome, and he saw those two powers in 2 Thessalonians when he came to understand that the “daily” in the book of Daniel is pagan Rome. Every prophetic model set forth by Miller, who Sister White informs us was repeatedly visited by angels, was based upon his understanding that Rome establishes the vision. Every one!
Ny fahadisoana izay miteraka ny fampaherezana ny anjely faharoa dia asehon’ny fahazoan’i Miller azy tany am-piandohana fa ny fito andro voatendry sy ny 2,300 taona dia nifarana niaraka tamin’ny taona 1843. Ao amin’ilay andalan-teny, ny fampianarana manaraka resahina dia ny amin’ny fomba nahatongavan’i Miller hamantatra an’i Roma ho marika izay manangana ny fahitana. Ireo mpampianatra ny tantara Advantista dia manondro fa ny fahatakaran’i William Miller rehetra momba ny faminaniana dia niorina tamin’ny fanavahany hery mpandringana roa. Nohazavainy fa ireo hery mpandringana roa ireo dia i Roma jentilisa sy i Roma papaly, ary hitany tao amin’ny 2 Thessalonians ireo hery roa ireo rehefa tonga saina izy fa ny “isan’andro” ao amin’ny bokin’i Daniela dia i Roma jentilisa. Ny maodely ara-paminaniana rehetra napetrak’i Miller, izay ampahafantarin’i Sister White antsika fa notsidihin’ny anjely imbetsaka, dia niorina tamin’ny fahazoany fa i Roma no manangana ny fahitana. Izy rehetra tsy misy ankanavaka!
From December 31, 2023 the Lion of the tribe of Judah has been unsealing the Revelation of Jesus Christ. From that point the foundational test had begun, and it reached its conclusion when the first pope from the United States began his reign on May 8, 2025. At that point, the temple test began.
Nanomboka tamin’ny 31 Desambra 2023, ny Liona avy amin’ny fokon’i Joda dia namaha ny tombo-kasen’ny Fanambaran’i Jesosy Kristy. Hatramin’izay fotoana izay dia efa nanomboka ny fizahan-toetra fototra, ary tonga tamin’ny famaranana izany rehefa nanomboka ny fanjakany tamin’ny 8 Mey 2025 ny papa voalohany avy any Etazonia. Tamin’izay fotoana izay no nanomboka ny fizahan-toetra ny tempoly.
We will continue these things in the next article and employ the “250” years as a witness to uphold our identification that the foundational test ended with the current pope.
Hotohizantsika amin’ny lahatsoratra manaraka ireo zavatra ireo, ary hampiasaintsika ho vavolombelona ny “250” taona hanamafisana ny fanondroantsika fa nifarana tamin’ny papa ankehitriny ny fitsapana fototra.