Since December 31, 2023, the Lion of the tribe of Judah has been unsealing prophetic truths in a specific order. The order can easily be ascertained by reviewing the articles that have been posted on the website of Future for America. Over the recent months the truths which have been unsealed are many, and profound! The order is not random, it is purposeful. The sequence clearly identifies a purposeful sequential process that Christ, as the Lion of the tribe of Judah accomplishes as He unseals the final testing messages to the church and thereafter to the world. In the book of Revelation, the Lion of the tribe of Judah takes the book that is sealed with seven seals and removes the seals one at a time—in order.
Hatramin’ny 31 Desambra 2023, ny Liona avy amin’ny firenen’i Joda dia namaha tsikelikely ireo fahamarinana ara-paminaniana araka ny filaharana voafaritra. Mora fantarina izany filaharana izany amin’ny fandinihana ireo lahatsoratra izay navoaka tao amin’ny tranonkalan’ny Future for America. Nandritra ireo volana faramparany, maro sady lalina ireo fahamarinana izay novahana! Tsy kisendrasendra ny filaharana, fa misy tanjona. Ity fitohizan-javatra ity dia maneho mazava tsara fizotran’asa mifanesy sy misy tanjona izay tanterahin’i Kristy, amin’ny maha-Liona avy amin’ny firenen’i Joda Azy, rehefa mamaha ireo hafatra farany fanandramana ho an’ny fiangonana Izy, ary aorian’izany dia ho an’izao tontolo izao. Ao amin’ny bokin’ny Apokalypsy, ny Liona avy amin’ny firenen’i Joda dia mandray ilay boky voaisy tombo-kase fito ka manala ireo tombo-kase tsirairay avy—araka ny filaharany.
Will be Disclosed in Their Order
Haseho araka ny filaharany
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Rehefa nilaza ny feony ireo kotrokorana fito ireo, dia tonga tamin’i Jaona ny didy tahaka izay nomena an’i Daniela momba ilay boky kely hoe: ‘Asio tombo-kase izay zavatra nolazain’ireo kotrokorana fito ireo.’ Ireo dia mikasika zava-mitranga ho avy izay haseho araka ny filaharany. Daniela dia hitsangana amin’ny anjarany amin’ny faran’ny andro. Jaona mahita ilay boky kely efa voasokatra. Amin’izay dia mahazo ny toerana sahaza azy ao amin’ny hafatry ny anjely voalohany sy faharoa ary fahatelo izay homena an’izao tontolo izao ny faminanian’i Daniela. Ny fanesorana ny tombo-kasen’ilay boky kely no hafatra mifandraika amin’ny fotoana.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Ny bokin’i Daniela sy ny Apokalipsy dia iray ihany. Ny iray dia faminaniana, ny iray kosa fanambaràna; ny iray dia boky voaisy tombo-kase, ny iray kosa boky nosokafana. Ren’i Jaona ny zava-miafina izay nambaran’ny kotrokorana, nefa nodidiana izy tsy hanoratra izany.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ny fahazavana manokana nomena an’i Jaona, izay nambara tamin’ny alalan’ny kotrokorana fito, dia famaritana ireo toe-javatra izay hitranga eo ambanin’ny hafatry ny anjely voalohany sy faharoa. Tsy tsara raha ho fantatry ny vahoaka izany zavatra izany, satria tsy maintsy hosedraina ny finoany. Araka ny filaminan’Andriamanitra dia hisy fahamarinana mahagaga sy mandroso indrindra hotorina. Ny hafatry ny anjely voalohany sy faharoa dia tsy maintsy hotorina, nefa tsy hisy fahazavana fanampiny haseho alohan’ny hahavitan’ireo hafatra ireo ny asany manokana. Izany no asehon’ilay anjely mijoro, ny tongotra iray eo ambonin’ny ranomasina, ka manambara amin’ny fianianana tena miezinezina indrindra fa tsy hisy fotoana intsony.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The final revelation of the “seven thunders” was opened up post-2023, and it revealed that the “seven thunders” represent the first alpha disappointment unto the last omega disappointment. John was not allowed to define the seven thunders for the revelation of the “seven thunders” was not a singular fulfillment of history, but an illustration of a “delineation of events” that took place in Millerite history, that would take place again in the latter days. The perfect fulfillment was shown to illustrate the history of July 18, 2020 unto the soon-coming Sunday law. The Lion opened that light up to shine upon the history of the erection of the temple of the one hundred and forty-four thousand.
Ny fanambaràna farany momba ny “kotrokorana fito” dia nosokafana taorian’ny taona 2023, ary naneho izany fa ny “kotrokorana fito” dia maneho ny fahadisoam-panantenana alfa voalohany ka hatramin’ny fahadisoam-panantenana omega farany. Tsy navela hamaritra ny kotrokorana fito i Jaona, satria ny fanambaràna ny “kotrokorana fito” dia tsy fahatanterahan-tantara tokana, fa fanoharana momba ny “famariparitana ireo zava-nitranga” izay nitranga teo amin’ny tantaran’ny Millerita, ary mbola hitranga indray amin’ny andro farany. Ny fahatanterahana lavorary dia naseho mba hanehoana ny tantaran’ny 18 Jolay 2020 ka hatramin’ny lalàn’ny Alahady izay ho avy tsy ho ela. Ny Liona no nanokatra izany fahazavana izany mba hamirapiratra eo amin’ny tantaran’ny fananganana ny tempolin’ny iray hetsy sy efatra arivo amby efapolo.
In the Millerite history the “seven thunders” represented 1798 unto 1844, when the Millerite’s presented “most wonderful and advanced truths.” In prosecuting the work they were given, the Millerites were tested. They did not fully understand the message they were proclaiming, or the history they were fulfilling. The truths they proclaimed were what Sister White defines as “advanced truths,” that were not to be understood until after the messages of the first and second angels had accomplished their work.
Ao amin’ny tantaran’ny Millerita, ny “kotrokorana fito” dia naneho ny vanim-potoana 1798 ka hatramin’ny 1844, fony ny Millerita no nanolotra ireo “fahamarinana mahagaga indrindra sy mandroso indrindra.” Teo am-panatanterahana ny asa nomena azy ireo dia nozahan-toetra ny Millerita. Tsy azony tsara tamin’ny fahafenoany ny hafatra notoriny, na ny tantara izay notanterahiny. Ireo fahamarinana notoriny dia izay faritan’i Rahavavy White ho “fahamarinana mandroso,” izay tsy tokony ho takatra raha tsy rehefa nahavita ny asany ny hafatry ny anjely voalohany sy faharoa.
When the “seven thunders” reach their perfect fulfillment, those “future events” are represented by the messages of the three angels’ of Revelation fourteen in combination with the book of Daniel. The work of the one hundred and forty-four thousand, which is represented by the “future events” of the “seven thunders” is combining the book of Daniel with the three angels.
Rehefa tonga amin’ny fahatanterahany lavorary ireo “kotrokorana fito”, ireo “zava-mitranga ho avy” ireo dia asehon’ny hafatry ny anjely telo ao amin’ny Apokalypsy efatra ambin’ny folo miaraka amin’ny bokin’i Daniela. Ny asan’ny iray hetsy sy efatra alina sy efatra arivo, izay asehon’ireo “zava-mitranga ho avy” ao amin’ireo “kotrokorana fito”, dia ny fampiarahana ny bokin’i Daniela amin’ny hafatry ny anjely telo.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Efa hanasazy izao tontolo izao noho ny helony ny Tompo. Efa hanasazy ireo antokom-pivavahana Izy noho ny nandavany ny mazava sy ny fahamarinana izay nomena azy. Ilay hafatra lehibe, izay mampiray ny hafatry ny anjely voalohany sy faharoa ary fahatelo, dia tsy maintsy homena izao tontolo izao. Izany no tokony ho vesatry ny asantsika.” The Seventh-day Adventist Bible Commentary, boky faha-7, 950.
Since December 31, 2023 the Lion of the tribe of Judah has been unsealing prophetic truths in a specific “order.”
Hatramin’ny 31 Desambra 2023, ny Liona avy amin’ny firenen’i Joda dia nanokatra tsikelikely ireo fahamarinana ara-paminaniana araka ny “filaharana” voafaritra manokana.
Millerite History
Tantara Millerite
“There are those now living who, in studying the prophecies of Daniel and John, received great light from God as they passed over the ground where special prophecies were in process of fulfillment in their order. They bore the message of time to the people. The truth shone out clearly as the sun at noonday. Historical events, showing the direct fulfillment of prophecy, were set before the people, and the prophecy was seen to be a figurative delineation of events leading down to the close of this earth’s history.” Selected Messages, book 2, 101, 102.
“Misy ireo mbola velona ankehitriny izay, raha nandinika ny faminanian’i Daniela sy Jaona, dia nandray fahazavana lehibe avy tamin’Andriamanitra raha nandalo tamin’ilay sehatra izay nahatanterahana tsikelikely, araka ny filaharany, ireo faminaniana manokana. Nitory ny hafatry ny fotoana tamin’ny vahoaka izy ireo. Namirapiratra mazava tahaka ny masoandro amin’ny mitataovovonana ny fahamarinana. Natolotra teo anatrehan’ny vahoaka ireo zava-nitranga ara-tantara izay nampiseho ny fahatanterahan’ny faminaniana mivantana, ary hita fa ny faminaniana dia fanehoana an’ohatra ireo toe-javatra mitarika hatrany amin’ny faran’ny tantaran’ity tany ity.” Selected Messages, boky 2, 101, 102.
The “order” which Christ has been unsealing the message of the Midnight Cry represent “historical events” that show a “direct fulfillment of prophecy” that lead to the close of probation. The direct fulfillment of prophecy in the latter days is not a revelation of prophecies that are based upon time, but Palmoni still employs numbers to identify the direct fulfillments of prophecy. Time is no longer, and though the Millerite’s “bore the message of time” to their generation, the message of the third angel is stronger than “time.”
Ny “filaharana” izay novahan’i Kristy tamin’ny famehezana ny hafatry ny Antso amin’ny Mamatonalina dia maneho “zava-nitranga ara-tantara” izay mampiseho “fahatanterahana mivantana ny faminaniana” ka mitarika ho amin’ny fifaranan’ny fotoam-pahasoavana. Ny fahatanterahana mivantana ny faminaniana amin’ny andro farany dia tsy fanambarana faminaniana mifototra amin’ny fotoana, nefa mbola mampiasa isa ihany i Palmoni mba hamantarana ireo fahatanterahana mivantana ny faminaniana. Tsy misy fotoana intsony, ary na dia “nitondra ny hafatry ny fotoana” ho an’ny taranany aza ireo Millerita, ny hafatry ny anjely fahatelo dia mahery noho ny “fotoana.”
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Ny Tompo dia naneho tamiko fa ny hafatry ny anjely fahatelo dia tsy maintsy handeha ka hotorina amin’ireo zanaky ny Tompo izay miparitaka, ary tsy tokony haantona amin’ny fotoana izany; fa ny fotoana dia tsy ho fitsapana intsony na oviana na oviana. Hitako fa nisy ny sasany nahazo hafanam-po sandoka avy amin’ny fitoriana ny fotoana; fa ny hafatry ny anjely fahatelo dia mahery noho izay azon’ny fotoana omena. Hitako fa ity hafatra ity dia mahajoro eo ambonin’ny fanorenany manokana, ary tsy mila fotoana hanamafisana azy, ary handeha amin-kery lehibe izy, ka hahatanteraka ny asany, ary hohafohezina amin’ny fahamarinana.” Experience and Views, 48.
The sequential “order” of the unsealing of the prophetic truths identify a progressive history, but they also identify the development of the message. The “order” of the history represented and also the footsteps of how the Lion of the tribe of Judah has been unsealing the message since December 31, are both salvational to understand. In July of 2023, a voice in the wilderness began to prepare the way for the unsealing of December 31, 2023. Then the Lion of the tribe of Judah unsealed Revelation chapter one.
Ny misesy ara-“filaharana” amin’ny famahana ny fahamarinana ara-paminaniana dia manondro tantara mivoatra tsikelikely, nefa koa manondro ny fivelaran’ny hafatra. Ny “filaharana” amin’ny tantara aseho, ary koa ireo dian-tongotra maneho ny fomba namahan’ny Liona avy amin’ny fokon’i Joda ny hafatra hatramin’ny 31 Desambra, dia samy ilaina ho amin’ny famonjena mba ho azo tsara. Tamin’ny Jolay 2023, dia nisy feo niantso tany an-efitra nanomboka nanomana ny lalana ho amin’ny famahana ny 31 Desambra 2023. Avy eo ny Liona avy amin’ny fokon’i Joda dia namaha ny Apokalypsy toko voalohany.
Nothing Else
Tsy misy hafa intsony
“The solemn messages that have been given in their order in the Revelation are to occupy the first place in the minds of God’s people. Nothing else is to be allowed to engross our attention.” Testimonies, volume 8, 301, 302.
“Ny hafatra manetriketrika izay nomena araka ny filaharany ao amin’ny Apokalypsy dia tsy maintsy hibahana ny toerana voalohany ao an-tsain’ny olon’Andriamanitra. Tsy misy zavatra hafa tokony havela handrakotra ny saintsika.” Testimonies, boky faha-8, 301, 302.
The articles that began in 2023 are to “occupy the first place in the minds of God’s people.”
Ireo lahatsoratra izay natomboka tamin’ny taona 2023 dia tokony “hibodo ny toerana voalohany ao an-tsain’ny vahoakan’Andriamanitra.”
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
“Ny zavatra rehetra izay efa nofaritan’Andriamanitra mialoha ao amin’ny tantara ara-paminaniana fa hotanterahina tamin’ny lasa dia efa tanteraka, ary izay rehetra mbola ho avy araka ny filaharany dia ho tonga koa. Daniela, mpaminanin’Andriamanitra, dia mijoro eo amin’ny toerany. Jaona dia mijoro eo amin’ny toerany. Ao amin’ny Apokalypsy, ilay Liona avy amin’ny firenen’i Joda dia nanokatra ho an’ireo mpianatra ny faminaniana ny bokin’i Daniela, ary amin’izany dia Daniela no mijoro eo amin’ny toerany. Mitondra ny fanambaràny izy, dia izay nambaran’ny Tompo taminy tamin’ny fahitana momba ireo zava-mitranga lehibe sy manetriketrika izay tsy maintsy ho fantatsika eo am-pijoroantsika eo amin’ny tokonam-baravaran’ny fahatanterahan’izany mihitsy.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.
Ao amin’ny tantara sy ny faminaniana dia asehon’ny Tenin’Andriamanitra ny fifanandrinana naharitra ela teo amin’ny fahamarinana sy ny fahadisoana. Mbola mitohy izany fifanandrinana izany. Izay zavatra efa nisy dia mbola haverina indray. Selected Messages, boky faha-2, 109.
Thirty
Telopolo
The message of Daniel eleven verse forty was unsealed and formalized in 1996. Thirty years later, the hidden history of the very same verse is now being unsealed in connection with the formalization of the message of the Midnight Cry, a message that consists of a corrected external prediction of Islam in connection with a corrected internal message of the Midnight Cry. The message of the Midnight Cry is proclaimed before verse sixteen’s Sunday law, for it is at the Sunday law where the door closes in the parable.
Ny hafatry ny Daniela toko faha-iraika ambin’ny folo andininy faha-efapolo dia novahana ny tombo-kaseny ary nalahatra ara-pomba ofisialy tamin’ny 1996. Telopolo taona tatỳ aoriana, ny tantara miafina ao amin’io andininy io ihany dia voavaha ny tombo-kaseny ankehitriny mifandray amin’ny fandrindrana ara-pomba ofisialy ny hafatry ny Antso amin’ny Mamatonalina, dia hafatra iray izay ahitana faminaniana ivelany voahitsy momba ny finoana silamo, mifandray amin’ny hafatra anatiny voahitsy momba ny Antso amin’ny Mamatonalina. Ny hafatry ny Antso amin’ny Mamatonalina dia torina alohan’ny lalàna alahady ao amin’ny andininy faha-enina ambin’ny folo, satria eo amin’ny lalàna alahady no mikatona ny varavarana ao amin’ny fanoharana.
Peter
Petera
This places Peter in the history of the sealing of the one hundred and forty-four thousand. Peter had a message he proclaimed in the upper room, and a message he proclaimed in the temple. The upper room message is the parable’s Midnight Cry and the temple message is the loud cry of the third angel. In order for Peter to proclaim the upper room message of the Midnight Cry, Peter’s message would first be corrected and formalized. The correction and formalization are accomplished by bringing together the lines of prophecy the Lion of the tribe of Judah has been identifying since December 31, 2023.
Izany dia mametraka an’i Petera ao anatin’ny tantaran’ny famehezana ny iray hetsy sy efatra alina amby efatra arivo. Petera dia nanana hafatra izay notoriny tao amin’ny efitra ambony, ary hafatra iray izay notoriny tao amin’ny tempoly. Ny hafatry ny efitra ambony dia Ilay Antso Amin’ny Misasakalina ao amin’ilay fanoharana, ary ny hafatry ny tempoly dia ny antso mafy ataon’ny anjely fahatelo. Mba hahafahan’i Petera mitory ny hafatry ny efitra ambony, dia Ilay Antso Amin’ny Misasakalina, dia tsy maintsy ahitsy sy alamina ara-pomba ofisialy aloha ny hafatr’i Petera. Izany fanitsiana sy fandrafetana ara-pomba ofisialy izany dia tanterahina amin’ny alalan’ny fampivondronana ireo tsipiky ny faminaniana izay efa nasehon’ny Liona avy amin’ny firenen’i Joda hatramin’ny 31 Desambra 2023.
The work is now to formalize the message of the Midnight Cry. The formalization of the message has been typified by William Miller in 1831, and The Time of the End magazine in 1996. The correction of the message that produced the first disappointment on July 18, 2020 has been typified by both Josiah Litch and by Samuel Snow. The work they each performed ‘caused’ the ‘effect’ that followed in the wake of August 11, 1840, and the wake of the seventh-month movement. In 1840 the message was carried to every mission station in the world and in 1844 the message of the Midnight Cry swept over the eastern seaboard of the United States like a tidal wave. The work of men ‘caused’ the ‘effect’ of an outpouring of the Holy Spirit. 1840 went to the world, represented by the sea and 1844 went to the United States, represented by the earth. The symbol of 1840 was Christ standing upon the earth and sea in Revelation ten, and that very chapter identifies the history of 1840 unto 1844, and portrays Christ standing upon the earth and the sea.
Ny asa ankehitriny dia ny hanome endrika ara-dalàna ny hafatry ny Antso amin’ny Misasakalina. Io fanomezana endrika ara-dalàna io dia efa naseho tamin’ny alalan’i William Miller tamin’ny 1831, sy ny gazety The Time of the End tamin’ny 1996. Ny fanitsiana ny hafatra izay niteraka ny fahadisoam-panantenana voalohany tamin’ny 18 Jolay 2020 dia efa naseho tamin’ny alalan’i Josiah Litch sy Samuel Snow samy izy. Ny asa izay nataon’izy ireo tsirairay avy no ‘niteraka’ ilay ‘vokatry’ ny zava-nitranga izay nanaraka ny 11 Aogositra 1840, sy izay nanaraka ny hetsiky ny volana fahafito. Tamin’ny 1840 dia nentina tany amin’ny tobim-pitoriana rehetra eran’izao tontolo izao ilay hafatra, ary tamin’ny 1844 ny hafatry ny Antso amin’ny Misasakalina dia nifaoka nanerana ny morontsiraka atsinanan’i Etazonia tahaka ny onjan-dranomasina mahery. Ny asan’olona no ‘niteraka’ ny ‘vokatry’ ny fandrotsahan’ny Fanahy Masina. Ny 1840 dia nankany amin’izao tontolo izao, izay asehon’ny ranomasina, ary ny 1844 dia nankany Etazonia, izay asehon’ny tany. Ny tandindon’ny 1840 dia Kristy mijoro eo ambonin’ny tany sy ny ranomasina ao amin’ny Apokalypsy folo, ary io toko io indrindra no manondro ny tantara hatramin’ny 1840 ka hatramin’ny 1844, sady mampiseho an’i Kristy mijoro eo ambonin’ny tany sy ny ranomasina.
In both 1840 and 1844, the adjustment to the prediction was an adjustment forward in time, to the perfect date. One was a prediction of Islam and the other a prediction of the parable of the ten virgins. One was external and one was internal. 1844 also included an error of misunderstanding the sanctuary. Was the sanctuary the earth, or was it the heavenly sanctuary? The misunderstanding was even deeper than simply the definition of the sanctuary, for it also represented a test as to whether a soul would follow Christ from the holy place to the Most Holy Place.
Tamin’ny taona 1840 sy 1844, ny fanitsiana ny faminaniana dia fanitsiana nandroso teo amin’ny fotoana, ho amin’ny daty marina tanteraka. Ny iray dia faminaniana momba ny finoana silamo, ary ny iray kosa dia faminaniana momba ny fanoharana ny amin’ny virijina folo. Ny iray dia ivelany, ary ny iray kosa anatiny. Ny taona 1844 koa dia nahitana fahadisoam-pahazoana ny amin’ny fitoerana masina. Ny fitoerana masina va no tany, sa ilay fitoerana masina any an-danitra? Mbola lalina noho ny famaritana fotsiny ny fitoerana masina io tsy fahazoana io, satria naneho fitsapana ihany koa izy izany, dia ny hoe hanaraka an’i Kristy avy ao amin’ny Toerana Masina ho any amin’ny Toerana Masina Indrindra va ny fanahy iray.
“I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and sit down. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, ‘Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.’ Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father. On the hem of His garment was a bell and a pomegranate, a bell and a pomegranate. Those who rose up with Jesus would send up their faith to Him in the holiest, and pray, ‘My Father, give us Thy Spirit.’ Then Jesus would breathe upon them the Holy Ghost. In that breath was light, power, and much love, joy, and peace.
“Hitako nitsangana avy teo ambonin’ny seza fiandrianana ny Ray, ary niditra tao amin’ny fitoerana masina indrindra tao anatin’ny efitra lamba tamin’ny kalesy mirehitra afo, ka nipetraka teo. Avy eo dia nitsangana avy teo ambonin’ny seza fiandrianana Jesosy, ary ny ankamaroan’ireo niankohoka dia niara-nitsangana taminy. Tsy nahita taratry ny mazava iray aza niala avy tamin’i Jesosy nankany amin’ny vahoaka tsy miraharaha aho, rehefa nitsangana Izy, ary navela tao anatin’ny haizina tanteraka izy ireo. Ireo izay niara-nitsangana tamin’i Jesosy tamin’ny fotoana nitsanganany dia nitana ny masony hibanjina Azy raha nandao ny seza fiandrianana Izy ka nitondra azy ireo nivoaka somary lavidavitra. Dia nanandratra ny tanany ankavanana Izy, ary renay ny feony mahafinaritra nanao hoe: ‘Andraso eto; handeha ho any amin’ny Raiko Aho handray ny fanjakana; tehirizo tsy misy pentina ny fitafianareo, ary afaka kelikely dia hiverina avy any amin’ny fampakaram-bady Aho ka handray anareo ho Ahy.’ Avy eo dia tonga teo amin’izay nisy an’i Jesosy ny kalesy feno rahona, misy kodia tahaka ny afo mirehitra, voahodidin’ny anjely. Niditra tao anatin’ilay kalesy Izy ka nentina ho any amin’ny fitoerana masina indrindra, izay nipetrahan’ny Ray. Teo no nahitako an’i Jesosy, Mpisoronabe lehibe, nitsangana teo anatrehan’ny Ray. Teo amin’ny morontongotry ny fitafiany dia nisy lakolosy sy ampongabendanitra, lakolosy sy ampongabendanitra. Ireo izay niara-nitsangana tamin’i Jesosy dia nampiakatra ny finoany ho Aminy tao amin’ny fitoerana masina indrindra, ka nivavaka hoe: ‘Raiko ô, omeo anay ny Fanahinao.’ Dia Jesosy no nitsoka taminy ny Fanahy Masina. Tao anatin’izany fofonaina izany dia nisy fahazavana sy hery ary fitiavana be, fifaliana sy fiadanana.”
“I turned to look at the company who were still bowed before the throne; they did not know that Jesus had left it. Satan appeared to be by the throne, trying to carry on the work of God. I saw them look up to the throne, and pray, ‘Father, give us Thy Spirit.’ Satan would then breathe upon them an unholy influence; in it there was light and much power, but no sweet love, joy, and peace. Satan’s object was to keep them deceived and to draw back and deceive God’s children.” Early Writings, 55, 56.
“Nitodika aho hijery ilay antokon’olona izay mbola niankohoka teo anoloan’ny seza fiandrianana; tsy fantatr’izy ireo fa efa niala teo Jesosy. Satana dia niseho teo anilan’ny seza fiandrianana, ka niezaka hanohy ny asan’Andriamanitra. Hitako izy ireo niandrandra ny seza fiandrianana ka nivavaka hoe: ‘Ray ô, omeo anay ny Fanahinao.’ Dia nitsoka hery miasa tsy masina teo aminy Satana; tao anatiny dia nisy fahazavana sy hery be, nefa tsy nisy fitiavana mamy, fifaliana ary fiadanana. Ny tanjon’i Satana dia ny hitazona azy ireo ho voafitaka sy hisarika hiverina ary hamitaka ny zanak’Andriamanitra.” Early Writings, 55, 56.
The sanctuary was identified as the “key” that explained all of the misunderstandings that were engendered by the misunderstanding of the sanctuary. It was the “key” that explained the disappointment. In the latter days, the “key” is the disappointment, which explains the misunderstanding of the temple.
Ny fitoerana masina no fantatra ho ilay “fanalahidy” izay nanazava ny tsy fahazoana rehetra nateraky ny tsy fahazoana ny fitoerana masina. Izy no ilay “fanalahidy” izay nanazava ny fahadisoam-panantenana. Amin’ny andro farany, ny “fanalahidy” dia ny fahadisoam-panantenana, izay manazava ny tsy fahazoana ny tempoly.
As of October 22, 1844 “time is no longer,” and the error of the disappointment of July 18, 2020 must now be corrected, but not in terms of time, for time is no longer.
Hatramin’ny 22 Oktobra 1844 dia “tsy misy andro intsony”, ary ny fahadisoana tamin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020 dia tsy maintsy ahitsy ankehitriny, nefa tsy amin’ny lafiny fotoana, fa tsy misy andro intsony.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Ary ilay anjely izay hitako nitsangana teo ambonin’ny ranomasina sy teo ambonin’ny tany dia nanandratra ny tànany ho amin’ny lanitra, ary nianiana tamin’Ilay velona mandrakizay doria, izay nahary ny lanitra sy izay ao aminy, ary ny tany sy izay ao aminy, ary ny ranomasina sy izay ao aminy, fa tsy hisy andro intsony; fa amin’ny andron’ny feon’ny anjely fahafito, raha vao hanomboka hitsoka izy, dia ho tanteraka ny zava-miafina momba an’Andriamanitra, araka izay nambarany tamin’ny mpanompony, dia ny mpaminany. Apokalypsy 10:5–7.
The location of the prediction that must be corrected is Nashville, Tennessee, and the location cannot be changed, for it is identified not by Future for America, but by Ellen White, and the Spirit of Prophecy never fails.
Ny toerana misy ny faminaniana izay tsy maintsy ahitsy dia i Nashville, Tennessee, ary tsy azo ovana izany toerana izany, satria tsy Future for America no namantatra azy, fa i Ellen White, ary tsy mba diso mihitsy ny Fanahin’ny Faminaniana.
“When I was in Nashville, I had been speaking to the people, and in the night season, there was an immense ball of fire that came right from heaven and settled in Nashville. There were flames going out like arrows from that ball; houses were being consumed; houses were tottering and falling. Some of our people were standing there. ‘It is just as we expected,’ they said, ‘we expected this.’ Others were wringing their hands in agony and crying unto God for mercy. ‘You knew it,’ said they ‘you knew that this was coming, and never said a word to warn us!’ They seemed as though they would almost tear them to pieces, to think they had never told them or given them any warning at all.” Manuscript 188, 1905.
“Raha tany Nashville aho, dia niresaka tamin’ny olona; ary tamin’ny alina, nisy baolina afo goavana dia goavana nidina avy tany an-danitra ka nipetraka teo Nashville. Nisy lelafo nivoaka avy tamin’izany baolina izany tahaka ny zana-tsipìka; naringana ny trano; nihozongozona sy nirodana ny trano. Ny sasany tamin’ny olontsika dia nitsangana teo. ‘Toy izany indrindra no nampoizinay,’ hoy izy ireo, ‘efa nampoizinay izao.’ Ny hafa kosa namely ny tanany noho ny fangirifiriana ka niantso an’Andriamanitra mba hamindra fo. ‘Fantatrareo izany,’ hoy izy ireo, ‘fantatrareo fa ho avy izao, nefa tsy niteny akory ianareo hampitandrina anay!’ Toa saiky handrovitra azy ireo mihitsy izy, rehefa nihevitra fa tsy mba nilaza taminy na nanome fampitandremana na dia kely akory aza izy ireo.” Manuscript 188, 1905.
The internal issue of the fireballs upon Nashville is that it identifies that Laodicean Seventh-day Adventism knew of the Nashville warning message, but kept silent. This is the point in prophetic history where the “shame” or “joy” of the message of the Midnight Cry is manifested. This is the point that those who are to become the ensign begin to be lifted up in distinction with those who then being shamed by those in the world who are exasperated and angry that Laodicean Seventh-day Adventism gave no Nashville warning. This same prophetic distinction was represented at Mount Carmel between Elijah and the prophets of Baal, and in the history of the second angel of Millerite history, when the Protestants changed to apostate Protestants and began their role as the false prophet, becoming the daughters of Rome. In 1989, the political horn through Reagan did the very same thing, only Reagan did not become the daughters of Rome, he became Ahab and Clovis the first, paramours of Rome.
Ny olana anatiny momba ireo baolina afo nilatsaka tamin’i Nashville dia izao: manambara izany fa ny Advantista Mitandrina ny Andro Fahafito Laodiseana dia nahalala ny hafatra fampitandremana momba an’i Nashville, nefa nangina. Io no teboka eo amin’ny tantara ara-paminaniana izay isehoan’ny “henatra” na ny “fifaliana” amin’ny hafatry ny Antso Amin’ny Misasak’alina. Io no teboka izay anombohan’ireo izay ho tonga faneva hasandratra hiseho ho miavaka, mifanohitra amin’ireo izay amin’izany fotoana izany dia ampahamenarina noho ny ataon’ireo olona eo amin’izao tontolo izao izay tezitra mafy sy romotra satria ny Advantista Mitandrina ny Andro Fahafito Laodiseana dia tsy nanome fampitandremana momba an’i Nashville. Io fahasamihafana ara-paminaniana io ihany no naseho teo an-Tendrombohitra Karmela teo amin’i Elia sy ireo mpaminanin’i Bala, ary teo amin’ny tantaran’ilay anjely faharoa tamin’ny tantaran’ny Millerita, rehefa niova ho Protestanta nihemotra ny Protestanta ka nanomboka ny andraikiny maha-mpaminany sandoka azy, tonga zanakavavin’i Roma. Tamin’ny 1989, ny tandroka ara-politika tamin’ny alalan’i Reagan dia nanao izany zavatra izany indrindra koa, saingy Reagan tsy tonga zanakavavin’i Roma, fa tonga Ahaba sy Kôlovisy voalohany, sakaizan-dratsin’i Roma.
“There was a scene presented to me. It was the night before the Sabbath. That is when that scene was presented. I looked out of the window, and there was an immense ball of fire that had come from heaven, and it fell where they were casting buildings with pillars, especially the pillars were presented to me. And it seemed as if the ball came right to the building and crushed it, and they saw that it was branching out, branching out, enlarging, and they began to cry and mourn and mourn, and wring their hands; and I thought some of our people stood by there, saying, ‘Well, it is just what we have been expecting; it is just what we have been talking about; it is just what we have been talking about.’ ‘You knew it?’ said the people. ‘You knew it, and never told us about it?’ I thought there was such an agony in their face, such an agony in their appearance.’” Manuscript 152; 1904.
“Nisy seho naseho tamiko. Ny alin’ny Sabata no nisehoan’izany. Tamin’izay no naseho tamiko io seho io. Nijery teny am-baravarankely aho, ary indro nisy baolina afo lehibe dia lehibe nidina avy tany an-danitra, ka latsaka teo amin’izay nanorenan’izy ireo trano nisy andry, indrindra fa ireo andry no naseho tamiko. Ary toa tonga nivantana teo amin’ilay trano ilay baolina ka nandrava azy, ary hitan’izy ireo fa niely izy, niely hatrany, nihalehibe, ka nanomboka nikiakiaka sy nitomany sy nitomany izy ireo, sady namihina sy nanorotoro ny tanany; ary nihevitra aho fa nisy tamin’ny olontsika nitsangana teo, nanao hoe: ‘Eny, izany indrindra no efa nandrasanay; izany indrindra no efa noresahinay; izany indrindra no efa noresahinay.’ ‘Fantatrareo izany?’ hoy ny olona. ‘Fantatrareo izany, nefa tsy mba nolazainareo taminay?’ Nihevitra aho fa nisy fijaliana mafy toy izany teny amin’ny tavany, fijaliana mafy toy izany teo amin’ny bikany.’” Manuscript 152; 1904.
The disappointment of July 18, 2020 is the “key” to identify the temple that is to be lifted up as an ensign. The distinction of two classes of Adventists is a major theme of biblical prophecy. Jeremiah refused to join with the “assembly of mockers,” and the churches of Smyrna and Philadelphia were both contrasted with the synagogue of Satan, who claimed they were Jews, but were not. The distinction between the two classes of professed Adventists is represented by the methodology they employ to study the Bible. It is the distinction between true education and “higher education, so-called” as Sister White calls it.
Ny fahadisoam-panantenana tamin’ny 18 Jolay 2020 no “fanalahidy” hamantarana ilay tempoly izay hatsangana ho faneva. Ny fanavahana sokajy roa amin’ny Advantista dia lohahevitra lehibe ao amin’ny faminaniana ara-Baiboly. Nandà tsy hiaraka amin’ny “fiangonan’ny mpaniratsira” i Jeremia, ary ny fiangonan’i Smyrna sy Filadelfia dia samy nampitahaina tamin’ny synagogan’i Satana, izay nilaza fa Jiosy izy, nefa tsy izany. Ny fanavahana ireo sokajy roa amin’ireo izay manaiky ho Advantista dia asehon’ny fomba fandalinana ny Baiboly ampiasainy. Izany no fanavahana eo amin’ny fanabeazana marina sy ny “fampianarana ambony, izay antsoina toy izany” araka ny iantsoan-dRahavavy White azy.
Nashville is known as the “Athens of the South,” and the most famous building that represents Greece in Nashville is the Parthenon in Centennial Park, built in 1897 as a full-scale replica of the ancient Greek Parthenon. It was built to celebrate the centennial of Tennessee’s entrance into statehood in 1796, and was intended to be torn down after the celebration. Instead, the land was turned into a park in 1903 and the Parthenon was rebuilt permanently from 1920 unto 1931.
Nashville dia fantatra amin’ny anarana hoe “Athens of the South,” ary ny trano malaza indrindra maneho an’i Gresy ao Nashville dia ny Parthenon ao amin’ny Centennial Park, izay naorina tamin’ny 1897 ho dika mitovy amin’ny habeny manontolo amin’ilay Parthenon grika fahiny. Natsangana izy io mba hankalazana ny faha-zato taonan’ny nidiran’i Tennessee ho fanjakana tamin’ny 1796, ary nokasaina horavana rehefa tapitra ny fankalazana. Nefa kosa, navadika ho zaridaina ilay tany tamin’ny 1903, ary ny Parthenon dia naorina indray ho trano maharitra nanomboka tamin’ny 1920 ka hatramin’ny 1931.
The name “Parthenon” derives from the Greek word parthénos, meaning “virgin” or “maiden,” referring to Athena in her aspect as the untouched, wise, and warlike goddess of wisdom, strategy, arts, crafts, and civilization. Built between 447–432 BC on the Acropolis in Athens, it housed a massive chryselephantine (gold and ivory) statue of Athena by the sculptor Phidias—essentially serving as her “house” or divine residence, where she was believed to be present.
Ny anarana hoe “Parthenon” dia avy amin’ny teny grika hoe parthénos, izay midika hoe “virijiny” na “zatovovavy,” manondro an’i Athena amin’ny lafiny maha-andriamanibavy tsy mbola voakitika, hendry, ary tia ady azy, dia ilay andriamanibavin’ny fahendrena, ny paik’ady, ny zavakanto, ny asa-tanana ary ny sivilizasiôna. Naorina teo anelanelan’ny 447–432 tal. J.K. teo amin’ny Acropolis ao Athena izy, ary nisy sarivongana goavana chryselephantine (volamena sy ivoara) an’i Athena, nataon’ilay mpanao sokitra Phidias—izay tena nanompo ho “tranony” na fonenany masina, toerana izay ninoana fa nitoerany.
The Western educational system’s emphasis on broad knowledge, critical inquiry, civic preparation, and the liberal arts framework is fundamentally rooted in ancient Greek philosophy and practice. Without Plato’s Academy, Aristotle’s Lyceum, or the Athenian paideia, modern schooling as we know it would look very different.
Ny fanasongadinan’ny rafitra fanabeazana tandrefana ny fahalalana mivelatra, ny famotopotorana mitsikera, ny fanomanana ho olom-pirenena, ary ny rafitra mifototra amin’ny zava-kanto liberaly dia miorina amin’ny fototra lalina ao amin’ny filozofia sy ny fomba fanao grika fahiny. Raha tsy nisy ny Akademian’i Plato, ny Lyceum-n’i Aristotle, na ny paideia ateniana, dia ho hafa lavitra ny endriky ny fanabeazana maoderina araka izay ahafantarantsika azy ankehitriny.
In 1904, the Madison School was founded nine miles outside of Nashville. Ellen White was a charter board member of the original Madison School (formally the Nashville Agricultural and Normal Institute, and later known as Madison College). She served as a charter member of the board of directors from its inception in 1904. She remained on the board until around 1914 (the year before her death in 1915).
Tamin’ny taona 1904 no nanorenana ny Sekoly Madison, sivy kilaometatra miala an’i Nashville. Ellen White dia isan’ireo mpikambana mpanorina tao amin’ny filankevi-pitantanan’ny Sekoly Madison tany am-boalohany (izay nantsoina ara-pomba ofisialy hoe Nashville Agricultural and Normal Institute, ary tatỳ aoriana dia fantatra amin’ny anarana hoe Madison College). Izy dia niasa ho mpikambana mpanorina tao amin’ny filankevi-pitantanana hatramin’ny nanombohany tamin’ny taona 1904. Nijanona tao amin’ny filankevi-pitantanana izy mandra-pahatongan’ny manodidina ny taona 1914 (taona iray talohan’ny nahafatesany tamin’ny 1915).
This was the only college or institutional board she ever agreed to join or serve on. She deliberately limited such formal positions in other Adventist organizations, but made an exception for Madison because of its alignment with her educational counsels (self-supporting, farm-based, missionary-focused training emphasizing Bible, manual labor, and practical preparation for service in the South and beyond). The Nashville messages from Sister White came in 1904 and 1905, the same time period Madison School was beginning, and the Parthenon exhibit was being changed into a permanent fixture at permanent park. The symbol of Greek education and heavenly education both marking their beginnings in the same short period of time, which was the same period of time the visions of Nashville’s fireballs were given.
Izany no hany biraon’ny oniversite na andrim-panjakana izay nekeny hiarahany na hanompoany. Nofeheziny tamim-pikasana ny fandraisany toerana ara-drafitra tahaka izany tao amin’ireo fikambanana Adventista hafa, nefa nanao fanavahana ho an’i Madison izy noho ny fifanarahan’izany tamin’ireo torohevitra nomeny momba ny fanabeazana (mizaka tena, miorina amin’ny toeram-pambolena, mifantoka amin’ny asa misionera, ary manasongadina ny Baiboly, ny asa tanana, ary ny fanomanana azo ampiharina ho amin’ny fanompoana any atsimo sy any ankoatra). Tonga tamin’ny taona 1904 sy 1905 ny hafatra avy amin’i Sister White momba an’i Nashville, dia tamin’io fe-potoana io ihany no nanombohan’ny Madison School, ary novana ho fampirantiana maharitra ao amin’ny valan-javaboary maharitra ny fampirantiana Parthenon. Ny tandindon’ny fanabeazana grika sy ny fanabeazana avy any an-danitra samy nanamarika ny fiandohany tao anatin’io fotoana fohy io ihany, izay ilay vanim-potoana ihany koa nanomezana ny fahitana momba ireo baolina afo tao Nashville.
“Last night a scene was presented before me. I may never feel free to reveal all of it, but I will reveal a little.
“Tamin’ny alin’ny omaly dia nisy toe-javatra naseho teo anatrehako. Mety tsy hahatsiaro ho afaka hamoaka izany rehetra izany mihitsy aho, nefa hamoaka kely ihany aho.
“It seemed that an immense ball of fire came down upon the world and crushed large houses. From place to place rose the cry, ‘The Lord has come! The Lord has come!’ Many were unprepared to meet Him, but a few were saying, ‘Praise the Lord!’
“Toa nisy nisy baolina afo midadasika dia nidina teo ambonin’izao tontolo izao ka nanorotoro trano lehibe. Avy etsy sy eroa no niakaran’ny antso hoe: ‘Tonga ny Tompo! Tonga ny Tompo!’ Maro no tsy vonona hihaona Aminy, nefa vitsy kosa no nanao hoe: ‘Isaorana anie ny Tompo!’”
“‘Why are you praising the Lord?’ enquired those upon whom was coming sudden destruction.
“‘Nahoana ianareo no midera ny Tompo?’ hoy ny fanontanian’ireo izay hiharan’ny fandringanana tampoka.
“’Because we now see what we have been looking for.’
“Satria ankehitriny isika mahita izay efa notadiavintsika.”
“‘If you believed that these things were coming, why did you not tell us?’ was the terrible response. ‘We did not know about these things. Why did you leave us in ignorance? Again and again you have seen us; why did you not become acquainted with us and tell us of the judgment to come, and that we must serve God, lest we perish? Now we are lost!’” Manuscript 102, 1904.
“‘Raha nino ianareo fa ho avy ireo zavatra ireo, nahoana no tsy nilaza taminay ianareo?’ no valin-teny mahatsiravina. ‘Tsy nahalala momba ireo zavatra ireo izahay. Nahoana no navelanareo tao amin’ny tsy fahalalana izahay? Imbetsaka ianareo no efa nahita anay; nahoana no tsy nifankahalala taminay ianareo ka nilaza taminay ny amin’ny fitsarana ho avy, sy fa tsy maintsy manompo an’Andriamanitra izahay, fandrao ho levona? Ankehitriny dia very izahay!’” Manuscript 102, 1904.
The context of the Nashville messages was geographically placed into a spiritual setting of true or false education. An education that prepares a soul to be a citizen of either heaven or earth. There is no reference to Islam in Sister White’s Nashville visions, so what would be the justification to attach Islam to the vision of fireballs on Nashville? How would a correction of the Nashville message of 2020 align with the work of Josiah Litch and Samuel Snow? Their corrections were made when they recognized that the same evidence that had led to the first prediction, was the evidence that established the corrected prediction.
Ny toe-javatra nisy ny hafatry Nashville dia napetraka ara-jeografia tao anatin’ny sehatra ara-panahy mikasika ny fanabeazana marina na sandoka. Fanabeazana iray izay manomana fanahy ho olom-pirenena an’ny lanitra na an’ny tany. Tsy misy firesahana momba ny Silamo ao amin’ny fahitan’i Rahavavy White momba an’i Nashville, koa inona no fanamarinana hampifandraisana ny Silamo amin’ilay fahitana momba ny baolina afo teo ambonin’i Nashville? Ahoana no hifanarahan’ny fanitsiana ny hafatr’i Nashville tamin’ny taona 2020 amin’ny asan’i Josiah Litch sy Samuel Snow? Ny fanitsian’izy ireo dia natao rehefa fantatr’izy ireo fa ilay porofo ihany izay nitarika ho amin’ny faminaniana voalohany no porofo nanorina ny faminaniana voahitsy.
The evidence of Islam was established long before it was connected with the warning message of Nashville. The message of Islam is directly attached to the message of the third angel. This fact is illustrated upon several biblical witnesses. The warning of the third angel represents a warning about the mark of the king of the north’s authority, and the warning of Islam is represented by the warning of the children of the east.
Niorina ela be fa naorina hatry ny ela ny porofon’ny Islam, talohan’ny nampifandraisana azy tamin’ny hafatra fampitandremana avy any Nashville. Mifamatotra mivantana amin’ny hafatry ny anjely fahatelo ny hafatry ny Islam. Aseho amin’ny alalan’ny vavolombelona ara-Baiboly maromaro izany zava-misy izany. Ny fampitandreman’ny anjely fahatelo dia maneho fampitandremana mikasika ny mariky ny fahefan’ny mpanjakan’ny avaratra, ary ny fampitandreman’ny Islam kosa dia asehon’ny fampitandremana ataon’ny zanaky ny atsinanana.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Nefa hisy vaovao avy any atsinanana sy avy any avaratra hampitebiteby azy; koa hivoaka amin-katezerana lehibe izy handringana sy handripaka tanteraka ny maro. Daniela 11:44.
The third angel arrived into history on October 22, 1844 when the seventh trumpet began to sound. The seventh trumpet is also the third woe of Islam. The rebellion of 1863 silenced the sounding of the seventh trumpet until 9/11, when the third angel descended in Revelation chapter eighteen as the great buildings of New York were brought down by a touch of God’s power.
Ilay anjely fahatelo dia niditra teo amin’ny tantara tamin’ny 22 Oktobra 1844, raha nanomboka naneno ny trompetra fahafito. Ny trompetra fahafito dia ilay loza fahatelo amin’ny finoana silamo koa. Ny fikomiana tamin’ny 1863 dia nampangina ny fanenon’ny trompetra fahafito mandra-pahatongan’ny 11 Septambra, tamin’izay nidinan’ilay anjely fahatelo ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, raha narodana ireo trano lehibe tao New York noho ny fikasan’ny herin’Andriamanitra.
9/11 was the alpha or beginning of the sealing time, which ends at the omega or ending of the sealing of the one hundred and forty-four thousand at the soon-coming Sunday law.
Ny 9/11 no alfa na fiandohan’ny fotoanan’ny fanisiana tombo-kase, izay mifarana amin’ny omega na fiafaran’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina amin’ilay lalàna Alahady ho avy tsy ho ela.
9/11 is the alpha of the image of the beast testing time in the United States, which ends at the omega of the image of the beast testing time in the United States, which occurs when the mark of the beast is enforced in the United States.
Ny 9/11 no alfa-n’ny fotoam-pitsapana momba ny sarin’ilay bibidia any Etazonia, izay mifarana amin’ny omega-n’ny fotoam-pitsapana momba ny sarin’ilay bibidia any Etazonia, izay mitranga rehefa ampiharina an-tery any Etazonia ny mariky ny bibidia.
9/11 is the alpha or beginning of the judgment of the living upon the earth beast, including its Republican and Protestant horns, which ends at the soon-coming Sunday law.
Ny 9/11 no alfa, na fiandohan’ny fitsarana ny velona amin’ilay bibidia eto an-tany, anisan’izany ny tandrony Repoblikana sy Protestanta, izay hifarana amin’ilay lalàna alahady ho avy tsy ho ela.
9/11 is the alpha of “the day of the Lord’s preparation,” which ends at the test over the day of the Lord’s Sabbath.
9/11 dia ny alfa amin’ny “andron’ny fiomanan’i Jehovah,” izay mifarana amin’ny fizahan-toetra momba ny andron’ny Sabatan’i Jehovah.
9/11 is the alpha of the temple erection represented by the foundation stone which ends when the omega capstone is placed upon the temple.
9/11 dia ny alfa amin’ny fanorenana ny tempoly, asehon’ny vato fanorenana, izay mifarana rehefa apetraka eo ambonin’ny tempoly ny vato fehizoro omega.
9/11 is the alpha of the third woe in the United States, which ends at the earthquake of Revelation eleven, which is the soon-coming Sunday law. At that earthquake the third woe cometh quickly. The history of the Nashville fireballs is before probation closes at the Sunday law, in spite of the proclamation of those who condemn the Laodicean Adventists claiming, “Now we are lost.”
9/11 dia ny alfa-n’ny loza fahatelo any Etazonia, izay mifarana amin’ilay horohoron-tany ao amin’ny Apokalypsy toko faha-11, dia ilay lalàna alahady ho avy tsy ho ela. Amin’izany horohoron-tany izany dia tonga faingana ny loza fahatelo. Ny tantaran’ireo fireballs tao Nashville dia mialoha ny hifaranan’ny fotoam-pahasoavana amin’ny lalàna alahady, na dia eo aza ny fanambarana ataon’ireo izay manameloka ny Advantista Laodikia ka milaza hoe: “Ankehitriny dia very isika.”
The book of Joel and its fulfillment at Pentecost set forth the debate of the message of the Midnight Cry when one class who cannot understand the increase of knowledge accuses those who understand of being drunk. The confrontation of the drunkards of Ephraim and the wise is a subject that is often addressed in God’s prophetic Word. One element of the truth is that the message is a two-step message, as illustrated by Peter in the upper room and thereafter in the temple. It is represented by judgment beginning upon God’s house and then followed by those outside of God’s house. The judgment process is also represented by the two voices of Revelation eighteen, where the first voice is 9/11 unto the Sunday law, and then the second voice of verse four marks the Sunday law. The distinction of the true and false prophetic message of the latter rain is also illustrated by Elijah, who Malachi identifies as returning just before the close of probation.
Ny bokin’i Joela sy ny fahatanterahany tamin’ny Pentekosta dia mampibaribary ny fifandirana momba ny hafatry ny Antso Amin’ny Misasakalina, rehefa misy sokajy iray izay tsy mahazo ny fitomboan’ny fahalalana miampanga ireo izay mahazo azy ho mamo. Ny fifanandrinan’ireo mamoan’i Efraima sy ny hendry dia lohahevitra iray resahina matetika ao amin’ny Teny faminanian’Andriamanitra. Anankiray amin’ireo singan’ny fahamarinana ny hoe hafatra misy dingana roa io hafatra io, araka ny nasehon’i Petera tao amin’ny efitra ambony sy taorian’izany tao amin’ny tempoly. Izy io dia aseho amin’ny alalan’ny fitsarana manomboka amin’ny ankohonan’Andriamanitra ary avy eo arahin’izay any ivelan’ny ankohonan’Andriamanitra. Ny fizotry ny fitsarana dia asehon’ny feo roa ao amin’ny Apokalypsy fahavalo ambin’ny folo koa, izay ny feo voalohany dia 9/11 hatramin’ny lalàna alahady, ary avy eo ny feo faharoa ao amin’ny andininy fahaefatra no manamarika ny lalàna alahady. Ny fanavahana ny hafatra ara-paminaniana marina sy sandoka momba ny ranonorana farany dia asehon’i Elia koa, izay ambaran’i Malakia fa hiverina mialoha indrindra ny hifaranan’ny fotoam-pahasoavana.
The symbols of the wise and foolish on Mount Carmel was ‘Elijah the wise” and the foolish prophets of Baal. Elijah is Peter and the prophets of Baal are the drunkards of Ephraim. Once the foolish drunkards are manifested as the false prophets of Baal, through the outpouring of fire; the people finally answer that, “the Lord He is God.” Laodicean Seventh-day Adventists are manifested as such, at the fulfillment of the Nashville prediction. Those outside of Adventism who are then awakened to the unfaithfulness of the foolish are brought under conviction, but their probation has not yet closed. The illustration of the manifestation of the wise and foolish virgins represented by the Nashville warning message is a waymark in the final perfect fulfillment of the parable of the ten virgins.
Ny tandindon’ny hendry sy ny adala teo an-tendrombohitra Karmela dia i “Elia ilay hendry” sy ireo mpaminanin’i Bala adala. Elia dia Petera, ary ireo mpaminanin’i Bala dia ireo mpimamo ao Efraima. Raha vao aseho ho ireo mpaminany sandokan’i Bala ireo mpimamo adala, amin’ny alalan’ny firotsahan’ny afo, dia mamaly ihany ny vahoaka amin’ny farany hoe: “Jehovah, Izy no Andriamanitra.” Ny Advantista Mitandrina ny Andro Fahafito Laodiseana dia aseho ho toy izany amin’ny fahatanterahan’ny faminaniana momba an’i Nashville. Ireo any ivelan’ny Advantisma izay mifoha amin’izay amin’ny tsy fahatokian’ireo adala dia entina ho eo ambanin’ny faharesen-dahatra, nefa mbola tsy nikatona ny fotoam-pahasoavany. Ny fanoharana momba ny fanehoana ny virijina hendry sy adala, izay asehon’ny hafatry ny fampitandremana momba an’i Nashville, dia mariky ny lalana eo amin’ny fahatanterahana farany sy lavorary amin’ny fanoharana momba ireo virijina folo.
The disappointment of July 18, 2020 defines the message which must be corrected, and the manifestation of those within Adventism who have the oil, and those who don’t. Those who lacked the message of oil that warns Nashville are then contrasted with those who do possess the oil. Of the two classes that either do or do not have the oil of the message, one class has experienced a disappointment that was represented by the first disappointment of Millerite history, the other does not have that experience. Without the disappointment typified by the Millerites there is no correction to be made to any failed prediction. The fact that the Nashville prediction of 2020 was identifying Islam is consistent with an element of a failed message which needs to be corrected.
Ny fahadisoam-panantenana tamin’ny 18 Jolay 2020 no mamaritra ny hafatra izay tsy maintsy ahitsy, ary koa ny fanehoana ireo izay ao anatin’ny Advantisma manana ny diloilo, sy ireo izay tsy manana izany. Ireo izay tsy nanana ny hafatry ny diloilo izay mampitandrina an’i Nashville dia ampitahaina amin’izay tena manana ny diloilo. Amin’ireo sokajy roa izay na manana na tsy manana ny diloilon’ny hafatra, ny sokajy iray dia efa nandalo fahadisoam-panantenana izay nasehon’ny fahadisoam-panantenana voalohany teo amin’ny tantaran’ny Millerita, fa ny sokajy iray kosa tsy manana izany fanandramana izany. Raha tsy eo ny fahadisoam-panantenana izay tandindonin’ny Millerita, dia tsy misy fanitsiana hatao amin’izay faminaniana tsy tanteraka. Ny zava-misy fa ny faminaniana momba an’i Nashville tamin’ny 2020 dia nanondro ny Silamo dia mifanaraka amin’ny singa iray ao amin’ny hafatra tsy nety izay mila ahitsy.
An evidence of this is found in the fact that the history where the fireballs of Nashville arrive is not only that it agrees with the history of the Millerites first disappointment, and the correction of the message thereafter, but also because it occurs within a history that begins with the arrival of the third angel on 9/11, marking the arrival of Islam of the third woe, and that Islam arrives prophetically again at the Sunday law earthquake of Revelation eleven. Retaining Islam in the message without any direct reference by Sister White to Islam and the Nashville warning is based upon the theme of the history, being Islam.
Porofon’izany no hita amin’ny zava-misy fa ny tantara isehoan’ireo baolina afo ao Nashville dia tsy hoe mifanaraka ihany amin’ny tantaran’ny fahadisoam-panantenana voalohan’ny Millerita sy ny fanitsiana ny hafatra taorian’izany, fa koa satria mitranga ao anatin’ny tantara iray izay manomboka amin’ny fahatongavan’ny anjely fahatelo tamin’ny 9/11, izay manamarika ny fahatongavan’ny silamo amin’ny loza fahatelo, ary io silamo io dia tonga indray ara-paminaniana amin’ilay horohoron-tany amin’ny lalàna alahady ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo. Ny fitazonana ny silamo ao anatin’ny hafatra, na dia tsy misy firesahana mivantana ataon’i Sister White momba ny silamo sy ny fampitandremana ao Nashville aza, dia miorina amin’ny lohahevitry ny tantara, dia ny silamo.
In the one hundredth and fifty-third article of the series titled The Book of Daniel we identified that in agreement with the testimony of Balaam and the ass Islam, represented by the ass would have three primary interactions with the United States in the history of 9/11 unto the Sunday law. We identified 9/11 as the first, then October 7, 2022 as the second. We noted that the first attack was on the spiritual glorious land and the second attack was upon the literal glorious land of Israel, and that the third attack would be the attack at the earthquake of the Sunday law. We pointed out that the history of Balaam at this prophetic level bore the signature of truth, for the first and last attack was upon the spiritual glorious land and the middle attack was upon the literal glorious land, which is a symbol of rebellion. We now see that a fourth strike which marks the beginning of the Midnight Cry message will take place in the spiritual glorious land when Nashville’s fireballs are fulfilled. This means that the second strike of Balaam and his ass is double with the first of two strikes upon the literal and the second upon the spiritual glorious land.
Tao amin’ny lahatsoratra faha‑iraika amby dimampolo sy zato ao amin’ilay andiana lahatsoratra mitondra ny lohateny hoe The Book of Daniel dia nasehonay fa, mifanaraka amin’ny fijoroana vavolombelon’i Balama sy ny boriky, ny Islamo, izay asehon’ny boriky, dia hanana fifaneraserana lehibe telo amin’i Etazonia ao amin’ny tantaran’ny 9/11 ka hatramin’ny lalàn’ny Alahady. Nofaritanay ho ny 9/11 ny voalohany, ary avy eo ny 7 Oktobra 2022 ho ny faharoa. Nomarihinay fa ny fanafihana voalohany dia namely ny tany be voninahitra ara-panahy, ary ny fanafihana faharoa kosa dia namely ny tany be voninahitra ara-bakiteny, dia ny Isiraely, ary fa ny fanafihana fahatelo dia ho ilay fanafihana amin’ny horohoron-tany amin’ny lalàn’ny Alahady. Notsindrihinay fa ny tantaran’i Balama amin’ity ambaratonga ara-paminaniana ity dia nitondra ny mariky ny fahamarinana, satria ny fanafihana voalohany sy farany dia namely ny tany be voninahitra ara-panahy, ary ny fanafihana afovoany dia namely ny tany be voninahitra ara-bakiteny, izay tandindon’ny fikomiana. Ankehitriny dia hitantsika fa hisy famelezana fahefatra, izay manamarika ny fiandohan’ny hafatry ny Antso Mamatonalina, hitranga ao amin’ny tany be voninahitra ara-panahy rehefa tanteraka ny fireballs an’i Nashville. Midika izany fa ny famelezana faharoan’i Balama sy ny borikiny dia miendrika roa sosona, ka ny voalohany amin’ireo famelezana roa dia amin’ny tany be voninahitra ara-bakiteny ary ny faharoa amin’ny tany be voninahitra ara-panahy.
The article presented an incomplete truth which the Lion of the tribe of Judah has now revealed as another witness of the prophetic connection of Islam to the fireballs of Nashville. Another argument to support the association of Islam with the fireballs is found within the reform lines of sacred history. Every reform movement has its own peculiar theme unto itself that permeates the entire reform movement. In the reform movement of Moses, it was about entering into covenant with a chosen people. With Christ’s reform line it was about the Messiah. With the reform line of David, it was about the Ten Commandments and the sanctuary. With the Millerites the theme was prophetic time, for the Millerites bore the “message of time.” With the arrival of the third angel at 9/11 the theme for the reform line of the one hundred and forty-four thousand was identified as Islam of the third woe, the children of the east, the ass of Bible prophecy, the war horses of Revelation nine, the east wind, the locusts, and the angering of the nations.
Ny lahatsoratra dia nanolotra fahamarinana tsy feno, izay nambaran’ny Liona avy amin’ny fokon’i Joda ankehitriny ho vavolombelona hafa momba ny fifandraisana ara-paminaniana misy eo amin’ny Islamo sy ireo baolina afo tao Nashville. Misy koa adihevitra iray hafa hanohanana ny fampifandraisana ny Islamo amin’ireo baolina afo, izay hita ao anatin’ny tsipika fanavaozana amin’ny tantara masina. Ny hetsika fanavaozana rehetra dia samy manana ny lohahevitra mampiavaka azy manokana, izay manenika ny hetsika fanavaozana manontolo. Tao amin’ny hetsika fanavaozan’i Mosesy, dia ny hidirana amin’ny fanekena amin’ny vahoaka voafidy no lohahevitra. Tao amin’ny tsipika fanavaozan’i Kristy, dia ny Mesia no lohahevitra. Tao amin’ny tsipika fanavaozan’i Davida, dia ny Didy Folo sy ny fitoerana masina no lohahevitra. Tamin’ny Millerita, ny lohahevitra dia ny fotoana ara-paminaniana, satria ny Millerita no nitondra ny “hafatry ny fotoana.” Tamin’ny fahatongavan’ny anjely fahatelo tamin’ny 9/11, ny lohahevitra ho an’ny tsipika fanavaozan’ny efatra arivo amby efatra alina sy iray hetsy dia nofaritana ho ny Islamon’ny loza fahatelo, ny zanaky ny atsinanana, ny boriky ao amin’ny faminanian’ny Baiboly, ny soavaly mpiady ao amin’ny Apokalypsy sivy, ny rivotra avy any atsinanana, ny valala, ary ny fampahatezerana ny firenena.
The earthquake of Revelation eleven marks Islam of the third woe, while also representing the conclusion of the message of the Midnight Cry. The Midnight Cry was typified by the triumphal entry of Christ into Jerusalem, which began with the releasing of the ass. The beginning of the Midnight Cry in Millerite history was the arrival of Samuel Snow on horseback at the Exeter camp meeting. The beginning of the period of the Midnight Cry is marked by symbols of Islam. There is abundant witnesses to confirm that the corrected message of July 18, 2020 includes Islam as part of the warning message. There is not a date identified, but Nashville’s fireballs identify the controversy of “new wine” in the latter days, so Nashville’s fireballs include Islam, but what about the identification of the fireballs as nuclear weapons?
Ny horohorontany ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo dia manamarika ny finoana silamo amin’ny loza fahatelo, sady koa maneho ny famaranana ny hafatry ny Antso Amin’ny Mamatonalina. Ny Antso Amin’ny Mamatonalina dia nasehon’ny fidiran’i Kristy tamim-boninahitra tao Jerosalema ho tandindona, izay nanomboka tamin’ny famotsorana ny ampondra. Ny fiandohan’ny Antso Amin’ny Mamatonalina teo amin’ny tantaran’ny Milerita dia ny fahatongavan’i Samuel Snow mitaingin-tsoavaly tao amin’ny fivorian’ny toby tao Exeter. Ny fiandohan’ny vanim-potoanan’ny Antso Amin’ny Mamatonalina dia voamariky ny tandindon’ny finoana silamo. Be dia be ny vavolombelona manamafy fa ny hafatra voahitsy tamin’ny 18 Jolay 2020 dia ahitana ny finoana silamo ho anisan’ny hafatra fampitandremana. Tsy misy daty voatondro, kanefa ny baolina afo tao Nashville dia manondro ny fifanandrinana momba ny “divay vaovao” amin’ny andro farany; koa ny baolina afo tao Nashville dia ahitana ny finoana silamo, nefa ahoana kosa ny amin’ny fanondroana ny baolina afo ho fitaovam-piadiana nokleary?
The message must retain the designation of Islam as the antagonist in the attack based upon many witnesses. The error of time-setting which needs to be corrected is typified by both 1840 and 1844. Time is no longer to be part of the prophetic message, though numbers still are. The error represented by the sanctuary misunderstanding must also be resolved, but before it can be resolved and incorporated into the corrected message, the error which was typified by the sanctuary misunderstanding must be identified. What did that sanctuary misunderstanding represent in the July 18 Nashville warning?
Ny hafatra dia tsy maintsy mitahiry ny fanondroana ny finoana silamo ho ilay mpanohitra ao amin’ilay fanafihana, araka ny fijoroana vavolombelona maro. Ny fahadisoan’ny fametrahana fotoana izay mila ahitsy dia asehon’ny taona 1840 sy 1844 samy irery avy. Tsy tokony ho anisan’ny hafatra ara-paminaniana intsony ny fotoana, na dia mbola anisan’izany aza ny isa. Ny fahadisoana asehon’ilay tsy fahazoana ny fitoerana masina dia tsy maintsy vahana koa; nefa alohan’ny hahafahana mamaha izany sy mampiditra azy ao anatin’ilay hafatra voahitsy, dia tsy maintsy fantarina aloha ilay fahadisoana izay nasehon’ilay tsy fahazoana ny fitoerana masina. Inona no nasehon’izany tsy fahazoana ny fitoerana masina izany tao amin’ny fampitandremana tao Nashville tamin’ny 18 Jolay?
I contend that the answers are to be found in the light that has been being unsealed since the end of 2023. The three parallel lines of eleven chapters, beginning with chapters eleven and ending with chapter twenty-two in Genesis, Matthew and Revelation are the renewal of God’s covenant with the one hundred and forty-four thousand. Do we reject His offer of mercy by acting as if we did not hear His call, or do we bow down and proclaim in our human strength, “all that He commands, I will do?” Or do we allow the Holy Spirit to write His law upon our hearts and minds?
Ambarako fa ao amin’ny fahazavana izay mbola novahana hatramin’ny faran’ny taona 2023 no ahitana ny valiny. Ireo andalana telo mitovitovy, samy misy toko iraika ambin’ny folo, manomboka amin’ny toko faha-iraika ambin’ny folo ka mifarana amin’ny toko faha-roa amby roapolo ao amin’ny Genesisy sy Matio ary Apokalypsy, dia ny fanavaozan’Andriamanitra ny fanekeny amin’ireo iray hetsy sy efatra arivo sy efatra alina. Moa mandà ny tolotry ny famindram-pony va isika amin’ny fitondran-tena toy ny tsy nandre ny fiantsoany, sa miankohoka ka manambara amin’ny herintsika maha-olombelona hoe: “izay rehetra andidiany dia hataoko?” Sa mamela ny Fanahy Masina hanoratra ny lalàny ao am-pontsika sy ao an-tsaintsika isika?
The answers are also found in Daniel chapter twelve’s unsealing of the three verses that present time as the first, second and third angels’ messages. Those three verses also mark December 31, 2023 in verse seven, July 18, 2020 in verse twelve and then 1989 unto the Sunday law and on to the close of probation is represented in verse eleven. Those three truths, within those three verses are located in the very passage of Scripture where the threefold testing process that always occurs when a prophecy is unsealed is set forth!
Ny valiny dia hita koa ao amin’ny famohazana ny voasingotra ao amin’ny Daniela toko faha-roa ambin’ny folo, dia ireo andininy telo izay maneho ny fotoana ho hafatry ny anjely voalohany sy faharoa ary fahatelo. Ireo andininy telo ireo koa dia manamarika ny 31 Desambra 2023 ao amin’ny andininy faha-fito, ny 18 Jolay 2020 ao amin’ny andininy faha-roa ambin’ny folo, ary avy eo ny 1989 ka hatramin’ny lalàn’ny Alahady ary mandroso hatramin’ny fihidinan’ny fotoam-pahasoavana dia aseho ao amin’ny andininy faha-iraika ambin’ny folo. Ireo fahamarinana telo ireo, ao anatin’ireo andininy telo ireo, dia hita ao amin’ilay andalan-tsoratra masina mihitsy izay ametrahana ny dingam-pitsapana telo sosona izay miseho mandrakariva rehefa voavaha ny faminaniana iray.
Christ didn’t simply unseal Daniel twelves’ threefold test, but He also identified those tests as a foundational test, followed by a temple test, followed by a litmus test. He further identified the foundational test began on December 31, 2023 and was based upon the foundational test of the Millerite movement, as represented by the antichrist being the symbol that establishes the external vision.
Tsy nanokatra fotsiny ny fitsapana intelo ao amin’i Daniela 12 i Kristy, fa Izy koa no namaritra ireny fitsapana ireny ho fitsapana fototra, arahin’ny fitsapana ny tempoly, ary arahin’ny fitsapana litmosa. Nambarany koa fa ny fitsapana fototra dia nanomboka tamin’ny 31 Desambra 2023 ary nifototra tamin’ny fitsapana fototra tao amin’ny hetsika Millerita, izay asehon’ny antikristy ho tandindona manangana ny fahitana ivelany.
He then identified the second and temple test as represented by Daniel’s vision of Christ in the temple in chapter ten. That test is currently under way. Daniel twelves unsealing of the dates of 1989, July 18, 2020, December 31, 2023, and the Sunday law includes the vision of Rome and the vision of Christ. Both visions are set forth in the very same vision where the unsealing of chapter twelve is found. The three chapters are one vision, and the vision of Christ is the temple test in chapter ten, the vision of antichrist is the foundation test in chapter eleven and the waymarks of the one hundred and forty-four thousand in chapter twelve represent the third and litmus test where the foolish are separated from the wise as many are purified, made white and tried.
Avy eo dia nofaritany fa ny fitsapana faharoa, dia ny fitsapana ny tempoly, no asehon’ny fahitan’i Daniela an’i Kristy tao amin’ny tempoly ao amin’ny toko fahafolo. Izany fitsapana izany dia efa eo am-panaovana ankehitriny. Ny fanokafana ny daty ao amin’ny Daniela roa ambin’ny folo, dia ny taona 1989, ny 18 Jolay 2020, ny 31 Desambra 2023, ary ny lalàn’ny Alahady, dia ahitana ny fahitana an’i Roma sy ny fahitana an’i Kristy. Ireo fahitana roa ireo dia samy aseho ao anatin’ilay fahitana iray ihany izay ahitana ny fanokafana ao amin’ny toko faharoa ambin’ny folo. Ireo toko telo ireo dia fahitana iray ihany; ary ny fahitana an’i Kristy no fitsapana ny tempoly ao amin’ny toko fahafolo, ny fahitana ny antikristy no fitsapana ny fanorenana ao amin’ny toko fahiraika ambin’ny folo, ary ny mariky ny lalana an’ireo iray hetsy sy efatra arivo amby efatra alina ao amin’ny toko faharoa ambin’ny folo no maneho ny fitsapana fahatelo sady fitsapana famantarana farany, izay anasarahana ny adala amin’ny hendry, raha maro no diovina sy atao fotsy ary zahan-toetra.
The temple test opened the light of Leviticus twenty-three, which was the light of the ark of the covenant, which is the alpha light of the seventh-day Sabbath and the omega light of the seventh-year Sabbath. The light of the alpha and omega Sabbaths identify the light of the incarnation. That light identifies God taking human flesh for the purpose of restoring the combination of Divinity with humanity, which is the work which Christ began on October 22, 1844; the work He is now concluding in the judgment of the living.
Ny fitsapana mikasika ny tempoly no nanokatra ny fahazavan’ny Levitikosy toko faha-roa amby roapolo, izay fahazavan’ny fiaran’ny fanekena, dia ny fahazavana alfa an’ny Sabata andro fahafito sy ny fahazavana omega an’ny Sabata taona fahafito. Ny fahazavan’ny Sabata alfa sy omega no manondro ny fahazavan’ny fahatongavana ho nofo. Izany fahazavana izany no manondro an’Andriamanitra naka nofo maha-olona mba hamerenana amin’ny laoniny ny firaisan’ny maha-Andriamanitra sy ny maha-olona, izay asa natombok’i Kristy tamin’ny 22 Oktobra 1844; ilay asa izay nofaranany ankehitriny ao amin’ny fitsarana ny velona.
The light of Leviticus twenty-three brought together the alpha spring feasts with the omega fall feasts to produce the very history of December 31, 2023 through to the close of human probation. Within the line, the foundational test is marked as arriving on December 31, 2023, and the temple test is identified as beginning in 2025, which continues until the litmus test of the feast of trumpets. The voice in the wilderness that began in July of 2023 is marked by the feast of unleavened bread that ended five days after the waymark of three parts. Then a thirty-day period which was followed by a waymark of three parts that was followed by five days, thus illustrating the three steps of the everlasting gospel. The alpha waymark of three parts followed by five days being the first angel, the thirty days being the second angel and the omega waymark of three parts followed by five days to the Sunday law of Pentecost is the third angel.
Ny fahazavan’ny Levitikosy faha-telo amby roapolo no nampiray ireo fety lohataona alpha tamin’ireo fety fararano omega mba hamokatra ny tena tantara manomboka amin’ny 31 Desambra 2023 ka hatramin’ny famaranana ny fotoam-pitsarana andrana ho an’ny olombelona. Ao anatin’ilay tsipika, ny fitsapana fototra dia voamarika fa tonga amin’ny 31 Desambra 2023, ary ny fitsapana momba ny tempoly dia fantatra fa manomboka amin’ny 2025, ka mitohy mandra-pahatongan’ny fitsapana litmus amin’ny fetin’ny trompetra. Ny feo any an-efitra izay nanomboka tamin’ny Jolay 2023 dia voamariky ny fetin’ny mofo tsy misy masirasira izay nifarana dimy andro taorian’ny mariky ny dingana telo. Avy eo dia nisy fe-potoana telopolo andro izay narahin’ny mariky ny dingana telo, ary izany dia narahin’ny dimy andro, ka naneho ireo dingana telo amin’ny filazantsara mandrakizay. Ny marika alpha an’ny dingana telo narahin’ny dimy andro no anjely voalohany, ny telopolo andro no anjely faharoa, ary ny marika omega an’ny dingana telo narahin’ny dimy andro ka hatramin’ny lalàna alahady amin’ny Pentekosta no anjely fahatelo.
Christ also opened the light of Leviticus twenty-three constructing the ark of the covenant in the temple testing time. The message or angel of the seventh-day Sabbath on one side of the ark, and the angel of the seventh-year Sabbath on the other side of the ark represent the covering cherubs looking into the ark. In the history of the sealing of the one hundred and forty-four thousand, the dual light of those two angels represent the seventh-day Sabbath and the doctrine of the incarnation represent a subject that will be studied for eternity.
Nosokafan’i Kristy koa ny fahazavan’ny Levitikosy telo amby roapolo teo amin’ny fanorenana ny fiaran’ny fanekena tao amin’ny tempoly amin’ny fotoana fitsapana. Ny hafatra na anjelin’ny Sabata andro fahafito eo amin’ny lafiny iray amin’ny fiara, ary ny anjelin’ny Sabata taona fahafito eo amin’ny lafiny ilany amin’ny fiara, dia maneho ireo kerobima mandrakotra izay mibanjina ao anatin’ny fiara. Ao amin’ny tantaran’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, ny fahazavana roa sosona avy amin’ireo anjely roa ireo, izay maneho ny Sabata andro fahafito sy ny foto-pampianarana momba ny fahatongavana ho nofo, dia maneho lohahevitra iray izay hianarana mandritra ny mandrakizay.
Of course, if you aren’t able to see the seven times as the symbol of the jubilee, the spiritual Emancipation Proclamation of 1863, then you will not see that the alpha and omega prophecies of William Miller were the seven times and the twenty-three hundred days. Not being able to see the significance of those two related time prophecies prevents any recognition that 1798 represents the seven times, and 1844 represents the twenty-three hundred days. With that lack of knowledge it would be virtually impossible to see that when Leviticus twenty-three is brought together line upon line, placing its first twenty-two verses that set forth the spring feasts with the last twenty-two verses of the fall feasts; that the line begins with the seventh-day Sabbath represented by 1844, and the Sabbath that ends the line of forty-four verses is the Sabbath of the land represented by 1798.
Mazava ho azy fa, raha tsy hainao ny mahita ny impito ho mariky ny jobily, dia ilay Fanambaràna ara-panahy momba ny Fanafahana tamin’ny 1863, dia tsy ho hitanao fa ny faminanian’i William Miller, dia ny alfa sy omega, dia ny impito sy ny roa arivo sy telon-jato andro. Ny tsy fahafahana mahita ny lanjan’ireo faminaniana roa mifandray momba ny fotoana ireo dia manakana ny olona tsy hahafantatra akory fa ny 1798 dia maneho ny impito, ary ny 1844 dia maneho ny roa arivo sy telon-jato andro. Raha tsy eo izany fahalalana izany, dia saika tsy ho azo atao mihitsy ny mahita fa rehefa atambatra andalana eo ambonin’ny andalana ny Levitikosy telo amby roapolo, ka apetraka miaraka ny andininy roa amby roapolo voalohany izay manolotra ny firavoravoana amin’ny lohataona sy ny andininy roa amby roapolo farany momba ny firavoravoana amin’ny fararano, dia manomboka amin’ny Sabata andro fahafito asehon’ny 1844 ny tsipika, ary ny Sabata izay mamarana ny tsipika misy andininy efatra amby efa-polo dia ny Sabatan’ny tany asehon’ny 1798.
The inability to see the relation of the two Sabbaths represents the inability to see that the seven times of 1798 is humanity and the twenty-three hundred days of 1844 is Divinity. With a blindness that deep, it would seem virtually impossible to recognize that the alpha light of the seventh-day Sabbath and the omega light of the doctrine of the incarnation is identifying the work of Christ in combining His Divinity with fallen man’s humanity. The work of Christ in combining His Divinity with our humanity is the work of combining 1798 with 1844, for 1798 represents human flesh and 1844 represents Divinity.
Ny tsy fahafahana mahita ny fifandraisan’ireo Sabata roa dia maneho ny tsy fahafahana mahita fa ny impito amin’ny 1798 dia maha-olombelona ary ny roa arivo sy telon-jato andro amin’ny 1844 dia maha-Andriamanitra. Amin’ny fahajambana lalina tahaka izany, dia toa saika tsy ho azo atao mihitsy ny mamantatra fa ny fahazavan’ny alfa momba ny Sabata andro fahafito sy ny fahazavan’ny omega momba ny fotopampianarana ny amin’ny fahatongavana ho nofo dia manondro ny asan’i Kristy amin’ny fampiraisana ny maha-Andriamanitra Azy amin’ny maha-olombelona lavo an’ny olona. Ny asan’i Kristy amin’ny fampiraisana ny maha-Andriamanitra Azy amin’ny maha-olombelona antsika dia ilay asa fampiraisana ny 1798 amin’ny 1844, satria ny 1798 dia maneho ny nofo maha-olombelona ary ny 1844 kosa maneho ny maha-Andriamanitra.
Humanity was created in the image of God, possessing a higher and lower nature. The higher nature of man is carnal and sold to sin. Christ gives a converted soul His mind at the moment of conversion, for conversion is where justification takes place, and to be justified is to be made righteous. The lower nature cannot be redeemed instantaneously, and the gospel promise of the lower nature is that we receive a glorified body at Christ’s return. The higher nature is the mind and the lower nature is the flesh. The higher nature is the prophecy of seven times that concluded on October 22, 1844 on the Day of Atonement when the seventh trumpet and the jubilee trumpet both began to sound. The seven times of the lower nature ended in 1798, for it cannot be renewed until the Second Coming of Christ.
Ny olombelona dia noforonina araka ny endrik’Andriamanitra, ka manana toetra ambony sy toetra ambany. Ny toetra ambony amin’ny olona dia nofo sy voavidin’ny ota. Kristy dia manome ny sainy ho an’ny fanahy miova fo amin’ny fotoana ihoaran’ny fiovam-po, fa ao amin’ny fiovam-po no isehoan’ny fanamarinana, ary ny hohamarinina dia ny hatao marina. Ny toetra ambany dia tsy azo avotana eo noho eo, ary ny fampanantenan’ny filazantsara momba ny toetra ambany dia izao: handray tena omem-boninahitra isika amin’ny fiverenan’i Kristy. Ny toetra ambony dia ny saina ary ny toetra ambany dia ny nofo. Ny toetra ambony dia faminanian’ny impito izay nifarana tamin’ny 22 Oktobra 1844 tamin’ny Andro Fanavotana, rehefa samy nanomboka naneno ny trompetra fahafito sy ny trompetra jobily. Ny impiton’ny toetra ambany dia nifarana tamin’ny 1798, fa tsy azo havaozina izy mandra-pahatongan’ny Fiavian’i Kristy fanindroany.
The seven times of 1798, the seven times of 1844 and the twenty-three hundred years of 1844 represent the work of Christ that began on October 22, 1844. That work was to combine His Divinity with humanity, but when the temple that is made up of humanity and Divinity was to be united in 1844, 1798 was not to be included, for it represents the courtyard of the Gentiles.
Ny fito fotoana tamin’ny 1798, ny fito fotoana tamin’ny 1844 ary ny telo arivo sy roan-jato taona tamin’ny 1844 dia maneho ny asan’i Kristy izay nanomboka tamin’ny 22 Oktobra 1844. Io asa io dia ny hampiray ny maha-Andriamanitra Azy amin’ny maha-olombelona, nefa rehefa ilay tempoly izay voaforon’ny maha-olombelona sy ny maha-Andriamanitra no tokony hampiraisina tamin’ny 1844, dia tsy tokony ho tafiditra ny 1798, satria maneho ny kianjan’ny Jentilisa izany.
The temple test includes the measuring of the temple, and early in the history of the unsealing that began in 2023, the unsealing of the seven thunders identified the history of the first disappointment to the great disappointment as the final and perfect manifestation of the history represented by the seven thunders, which inspiration says represent the events that transpired during the history of the first and second angels, and also of future events that would be disclosed in their order. The perfect fulfillment was placed within the framework of truth that was one of the first revelations that came in 2023. The disappointment at the beginning represented the omega disappointment, and in the middle was the Exeter camp meeting where the wise and foolish were separated based upon the “oil” of the message.
Ny fizahan-toetra ny tempoly dia ahitana ny fandrefesana ny tempoly, ary tany am-piandohan’ny tantaran’ny fanesorana ny tombo-kase izay nanomboka tamin’ny 2023, ny fanesorana ny tombo-kasen’ny kotrokorana fito dia namantatra ny tantaran’ny fahadisoam-panantenana voalohany ka hatramin’ny fahadisoam-panantenana lehibe ho fanehoana farany sy tonga lafatra ny tantara asehon’ny kotrokorana fito, izay lazain’ny tsindrimandry fa maneho ireo zava-nitranga izay nitranga nandritra ny tantaran’ny anjely voalohany sy faharoa, ary koa ireo zava-mitranga ho avy izay haseho araka ny filaharany. Napetraka tao anatin’ny rafitry ny fahamarinana izany fahatanterahana tonga lafatra izany, izay iray amin’ireo fanambarana voalohany tonga tamin’ny 2023. Ny fahadisoam-panantenana teo am-piandohana dia naneho ny fahadisoam-panantenana omega, ary teo afovoany no nisy ny fivorian-dasy tao Exeter izay nanasarahana ny hendry sy ny adala araka ny “soliky” ny hafatra.
The temple of the Millerites was erected from disappointment to disappointment, thus identifying the temple of the one hundred and forty-four thousand is erected from July 18, 2020 unto the soon-coming Sunday law where the door closes in the parable, just as it did on October 22, 1844. The history represented by the seven thunders is the same history represented in the light of Daniel twelve. The light of Daniel twelve’s twelve hundred and ninety days directly connects to the thirty year period that is represented in verse eleven. It is also connected in the thirty years that are distinguished by the first representative of the covenant with a chosen people and the prophet who was raised up to identify the change of covenant relationship of literal Israel to spiritual Israel. The 30-days in the middle of the framework of Leviticus twenty-three is the same thirty years of the first step of Abraham’s threefold covenant with God. The thirty years from 508 to 538 in verse eleven is a symbol of the priesthood of the one hundred and forty-four thousand.
Ny tempolin’ny Millerita dia naorina avy tamin’ny fahadisoam-panantenana iray ho amin’ny fahadisoam-panantenana iray hafa; koa toy izany no anehoana fa ny tempolin’ny iray hetsy sy efatra alina sy efatra arivo dia aorina manomboka amin’ny 18 Jolay 2020 ka hatramin’ny lalàn’ny Alahady izay ho avy tsy ho ela, izay ihidinan’ny varavarana ao amin’ilay fanoharana, tahaka izay nitranga tamin’ny 22 Oktobra 1844. Ny tantara asehon’ireo kotrokorana fito dia ilay tantara iray ihany izay aseho ao amin’ny fahazavan’i Daniela roa ambin’ny folo. Ny fahazavan’ny arivo sy roan-jato sy sivifolo andro ao amin’i Daniela roa ambin’ny folo dia mifandray mivantana amin’ilay fe-potoana telopolo taona izay aseho ao amin’ny andininy fahairaika ambin’ny folo. Mifandray koa izany amin’ireo telopolo taona izay avahan’ilay solontena voalohany amin’ny fanekena amin’ny vahoaka voafidy sy ilay mpaminany izay natsangana mba hampahafantatra ny fiovan’ny fifandraisan’ny fanekena avy amin’ny Isiraely ara-bakiteny ho amin’ny Isiraely ara-panahy. Ny 30 andro eo afovoan’ny rafitry ny Levitikosy telo amby roapolo dia ireo telopolo taona mitovy amin’ny dingana voalohany amin’ny fanekena intelo sosona nataon’i Abrahama tamin’Andriamanitra. Ireo telopolo taona manomboka amin’ny 508 ka hatramin’ny 538 ao amin’ny andininy fahairaika ambin’ny folo dia tandindon’ny fisoronana ataon’ny iray hetsy sy efatra alina sy efatra arivo.
The 30-days in the Leviticus twenty-three structure are part of the forty days Christ taught His disciples face to face until He ascended. Thirty is a symbol of the priests who would begin to serve at thirty years of age. The thirty years of 508 unto 538 identify the transition of pagan Rome unto papal Rome, and in doing so they identify the transition of the Laodicean priesthood of the one hundred and forty-four thousand unto the Philadelphian priesthood of the one hundred and forty-four thousand. The transition takes place in three steps as represented by 508 when the “daily” was taken away, the decree of Justinian in 533, followed by the Sunday law of 538, as the transition was finalized.
Ny 30 andro ao amin’ny rafitry ny Levitikosy toko faha-23 dia anisan’ireo efapolo andro nampianaran’i Kristy ny mpianany nifanatrika taminy mandra-piakarany. Ny telopolo dia tandindon’ny mpisorona izay manomboka manompo amin’ny faha-telopolo taonany. Ny telopolo taona manomboka amin’ny 508 ka hatramin’ny 538 dia manondro ny fifindrana avy amin’i Roma jentilisa ho amin’i Roma papa, ary amin’izany dia manondro koa ny fifindran’ny fisoronana Laodikeana an’ny iray hetsy sy efatra alina sy efatra arivo ho amin’ny fisoronana Filadelfiana an’ny iray hetsy sy efatra alina sy efatra arivo. Mitranga amin’ny dingana telo izany fifindrana izany, araka ny asehon’ny 508, rehefa nesorina ny “isan’andro”, ny didin’i Justinien tamin’ny 533, arahin’ny lalàna alahady tamin’ny 538, izay namaranana tanteraka ny fifindrana.
Those thirty years represent 1989 unto the Sunday law, where God’s sealed Philadelphian people, will as His temple, be lifted up for all the world to see. The world will then judge between Christ who is represented by His people, who are seated in heavenly places with Christ and therefore are in the temple of God; or with the man of sin who is seated in the temple of God showing himself that he is God. At the soon-coming Sunday law the eleventh-hour workers, who are also the great multitude will be confronted with a foundational test. Is the seventh-day Sabbath God’s Sabbath or is the day of the sun, God’s Sabbath.
Ireo telopolo taona ireto dia maneho ny taona 1989 ka hatramin’ny lalànan’ny Alahady, izay hanandratana ny vahoaka Filadelfiana voaisy tombo-kasen’Andriamanitra, tahaka ny tempoliny, mba ho hitan’izao tontolo izao rehetra izao. Amin’izay dia hitsara ny amin’i Kristy, izay asehon’ny vahoakany, izao tontolo izao, dia ireo izay mipetraka any amin’ny fitoerana any an-danitra miaraka amin’i Kristy ka noho izany dia ao amin’ny tempolin’Andriamanitra; na ny amin’ilay lehilahin’ny ota izay mipetraka ao amin’ny tempolin’Andriamanitra ka maneho ny tenany ho Andriamanitra. Amin’ilay lalànan’ny Alahady ho avy tsy ho ela dia hiatrika fitsapana fototra ireo mpiasa tamin’ny ora fahiraika ambin’ny folo, izay koa no vahoaka betsaka. Ny Sabata andro fahafito va no Sabatan’Andriamanitra, sa ny andron’ny masoandro no Sabatan’Andriamanitra?
“And now another scene passed before him. He had been shown the work of Satan in leading the Jews to reject Christ, while they professed to honor His Father’s law. He now saw the Christian world under a similar deception in professing to accept Christ while they rejected God’s law. He had heard from the priests and elders the frenzied cry, ‘Away with Him!’ ‘Crucify Him, crucify Him!’ and now he heard from professedly Christian teachers the cry, ‘Away with the law!’ He saw the Sabbath trodden under foot, and a spurious institution established in its place. Again Moses was filled with astonishment and horror. How could those who believed in Christ reject the law spoken by His own voice upon the sacred mount? How could any that feared God set aside the law which is the foundation of His government in heaven and earth? With joy Moses saw the law of God still honored and exalted by a faithful few. He saw the last great struggle of earthly powers to destroy those who keep God’s law. He looked forward to the time when God shall arise to punish the inhabitants of the earth for their iniquity, and those who have feared His name shall be covered and hid in the day of His anger. He heard God’s covenant of peace with those who have kept His law, as He utters His voice from His holy habitation and the heavens and the earth do shake. He saw the second coming of Christ in glory, the righteous dead raised to immortal life, and the living saints translated without seeing death, and together ascending with songs of gladness to the City of God.” Patriarchs and Prophets, 476.
“Ary ankehitriny dia nisy sehatra hafa indray nandalo teo anoloany. Efa naseho taminy ny asan’i Satana tamin’ny fitarihany ny Jiosy handà an’i Kristy, raha mbola nilaza ho manome voninahitra ny lalàn’ny Rainy izy. Ankehitriny kosa dia hitany fa eo ambanin’ny fitaka mitovy amin’izany ny tontolo kristiana, amin’ny filazany fa manaiky an’i Kristy izy kanefa mandà ny lalàn’Andriamanitra. Efa reny avy tamin’ny mpisorona sy ny loholona ilay antso feno habibiana hoe: ‘Esory Izy!’ ‘Homboy amin’ny hazo fijaliana Izy, homboy amin’ny hazo fijaliana Izy!’ ary ankehitriny dia reny avy amin’ireo mpampianatra izay milaza ho kristiana ny antso hoe: ‘Esory ny lalàna!’ Hitany ny Sabata voahitsakitsaka, ary andrim-panjakana sandoka iray naorina teo amin’ny toerany. Indray dia feno fahagagana sy horohoro i Mosesy. Ahoana no ahafahan’ireo izay mino an’i Kristy mandà ny lalàna izay notononin’ny feony tamin’ny tendrombohitra masina? Ahoana no ahafahan’izay rehetra matahotra an’Andriamanitra manilika ny lalàna izay fototry ny fitondram-panjakany any an-danitra sy etỳ an-tany? Tamim-pifaliana no nahitan’i Mosesy fa mbola omem-boninahitra sy asandratry ny vitsy mahatoky ny lalàn’Andriamanitra. Hitany ilay ady lehibe farany ataon’ny fahefana etỳ an-tany handringanana ireo izay mitandrina ny lalàn’Andriamanitra. Nijery mialoha ny fotoana izy, izay hitsanganan’Andriamanitra hanasazy ny mponina ambonin’ny tany noho ny helony, ary ireo izay natahotra ny anarany dia hosaronana sy hafenina amin’ny andron’ny fahatezerany. Reny ny faneken’Andriamanitra momba ny fiadanana amin’ireo izay nitandrina ny lalàny, raha mamoaka ny feony avy amin’ny fonenany masina Izy ka mihozongozona ny lanitra sy ny tany. Hitany ny fihavian’i Kristy fanindroany amim-boninahitra, ny maty marina atsangana ho amin’ny fiainana tsy mety maty, ary ny olo-masina velona ovaina tsy mahita fahafatesana, ka miaraka miakatra amin-kiran’ny fifaliana ho any amin’ny Tanànan’Andriamanitra.” Patriarchs and Prophets, 476.
The great multitude, who are Gentiles and one-hour laborers are tested by a foundational test, that is immediately followed by a temple test. Is the human temple of Rome with the man of sin going to be the rock or the sand which you build your faith upon? Or is it the temple of the incarnation, which is Divinity and humanity combined, which is the temple of the one hundred and forty-four thousand that Peter calls “a spiritual house?” In that period of testing of the foundation and temple the persecution will accomplish the litmus test of the third step and then human probation will close.
Ilay vahoaka betsaka, izay Jentilisa sady mpiasa ora iray, dia sedraina amin’ny fitsapana fototra, izay arahin’ny fitsapana momba ny tempoly avy hatrany. Ny tempolin’olombelona ao Roma miaraka amin’ilay lehilahin’ny ota va no ho vatolampy sa fasika izay hanorenanao ny finoanao? Sa ny tempolin’ny fahatongavana ho nofo, izay fitambaran’ny maha-Andriamanitra sy ny maha-olombelona, no izy, dia ilay tempolin’ny iray hetsy sy efatra arivo amby efatra alina izay antsoin’i Petera hoe “trano ara-panahy?” Amin’izany fotoam-pitsapana ny fototra sy ny tempoly izany dia hahatanteraka ny fitsapana manavaka amin’ny dingana fahatelo ny fanenjehana, ary amin’izany vao hifarana ny fotoam-pahasoavan’ny olombelona.
The Lion of the tribe of Judah is now filling in the hidden history of verse forty, and has introduced even more light with the three, two hundred and fifty-year prophecies of Cyrus, Nero and Trump; and he did so in the very time when He had emphasized the work of proclaiming the corrected message of Nashville. Nero’s line provides the framework of the final setting up of the image of the beast in the United States and then the world. Cyrus’ line of 457 BC identifies the history between Raphia and Panium, the history between the Ukrainian War and the Third World War that begins as Panium combines with Actium at the soon-coming Sunday law. Trump’s line ends this year on July 4th.
Tau izao ny Liona avy amin’ny firenen’i Joda no mameno ny tantara miafina ao amin’ny andininy faha-efapolo, ary mbola nampiditra fahazavana bebe kokoa tamin’ny alalan’ireo faminaniana telo, izay samy roanjato sy dimampolo taona, momba an’i Kyrosy sy Nerô ary Trump; ary izany no nataony tamin’ilay fotoana indrindra izay nanasongadinany ny asa fitoriana ny hafatra voahitsy tao Nashville. Ny tsipik’i Nerô no manome ny rafitra iorenan’ny fananganana farany ny sarin’ny bibidia ao Etazonia, ary avy eo amin’izao tontolo izao. Ny tsipik’i Kyrosy manomboka amin’ny 457 tal. J.K. no mampahafantatra ny tantara eo anelanelan’i Raphia sy Panium, dia ny tantara eo anelanelan’ny Ady Okrainiana sy ny Ady Lehibe Fahatelo izay manomboka rehefa mitambatra amin’i Actium i Panium amin’ilay lalàna Alahady ho avy tsy ho ela. Ny tsipik’i Trump dia mifarana amin’ity taona ity amin’ny 4 Jolay.
Nero is a symbol of persecution; the church of Smyrna identifies the history that continues until persecution ends 250 years later at the church of Pergamos and compromise. The line identifies the setting up of the image, and therefore aligns with the history when the image of Christ is being set up in His temple. The “edict” is the starting point that leads to the first Sunday law that is followed by the closed door of division between east and west, wise and foolish, wheat and tares and the saved or lost. The “edict” that begins the period is also the “edict” that begins the same testing period for the world. The “edict” is therefore the first and the last. Every waymark of Nero’s seventeen-year line is identifying the escalating persecution of the Sunday law crisis that begins with an “edict,” something of the order of a presidential “executive order.”
Nero dia tandindon’ny fanenjehana; ny fiangonan’i Smyrna no manondro ilay tantara izay mitohy mandra-pahatapitry ny fanenjehana, 250 taona aty aoriana, amin’ny fiangonan’i Pergamos sy ny marimaritra iraisana. Ny tsipika dia manondro ny fananganana ny sary, ka noho izany dia mifanaraka amin’ilay tantara izay ametrahana ny sarin’i Kristy ao amin’ny tempoliny. Ny “didy” no fiandohana mitarika ho amin’ny lalàna Alahady voalohany, izay arahina varavarana mihidy amin’ny fisarahana eo amin’ny atsinanana sy andrefana, ny hendry sy ny adala, ny vary sy ny tsimparifary, ary ny voavonjy na ny very. Ilay “didy” izay manomboka ny vanim-potoana dia ilay “didy” ihany koa izay manomboka io vanim-potoam-pitsapana io ihany ho an’izao tontolo izao. Noho izany, ilay “didy” no voalohany sy farany. Ny mari-dalana rehetra ao amin’ny tsipika fito ambin’ny folo taonan’i Nero dia samy manondro ny fitomboan’ny fanenjehana ao anatin’ny krizin’ny lalàna Alahady, izay manomboka amin’ny “didy”, zavatra mitovitovy amin’ny “didim-panjakana mpanatanteraka” navoakan’ny filoha.
Cyrus’s three decrees of 457 BC identify a seventeen-year period with three waymarks at the end, as does Nero’s line and as does Cyrus’s other line, that ended with the arrival of the first, second and third angels from 1798 unto 1844. Cyrus’s three steps are the battle of Raphia, then ten years to the second step, and then seven years to the battle of Panium. The beginning and ending are both battles, thus bear the signature of the Alpha and Omega. The first period of ten years represents a period of testing that began in 2014 with the Ukrainian War and the second period ends seven years later at the battle of Panium.
Ireo didy telo navoakan’i Kyrosy tamin’ny 457 tal. J.K. dia manondro fe-potoana fito ambin’ny folo taona, izay misy marika famantarana telo eo amin’ny farany; tahaka izany koa ny tsipik’i Nerona, ary tahaka izany koa ny tsipika hafa an’i Kyrosy, izay nifarana tamin’ny fahatongavan’ny anjely voalohany sy faharoa ary fahatelo hatramin’ny 1798 ka hatramin’ny 1844. Ny dingana telon’i Kyrosy dia ny ady tao Raphia, avy eo folo taona mankany amin’ny dingana faharoa, ary avy eo fito taona mankany amin’ny ady tao Panium. Samy ady avokoa na ny fiandohana na ny fiafarana, ka izany no itondrany ny famantarana ny Alfa sy Omega. Ny fe-potoana voalohany, dia ny folo taona, dia maneho vanim-potoam-pitsapana izay nanomboka tamin’ny 2014 tamin’ny Ady Okrainiana, ary ny fe-potoana faharoa dia mifarana fito taona tatỳ aoriana amin’ny ady tao Panium.
Palmoni
Палмони
Palmoni unsealed the message of time to the Millerites of the first and second angels’ history, and He unseals the message of numbers in the history of the one hundred and forty-four thousand, which is the history of the third angel.
Palmoni dia nanokatra ny hafatry ny fotoana ho an’ireo Millerita tao amin’ny tantaran’ny anjely voalohany sy faharoa, ary Izy no manokatra ny hafatry ny isa ao amin’ny tantaran’ny iray hetsy sy efatra arivo amby efatra alina, izay tantaran’ny anjely fahatelo.
The symbolic prophetic histories, such as the twenty-two years from 1776 unto 1798 represented by the Maccabean revolt identify the cause of the sixth kingdom’s beginning, and the cause of the fifth kingdom’s ending. The twenty-second president, Grover Cleveland was the alpha of presidents typifying the omega president of Donald Trump, as the only two presidents that served two non-consecutive terms. Trump is the twenty-second president to win a second term, when counting the other presidents who took over in a previous president’s term, together with the presidents that won a second term for themselves. The sixth kingdom of Bible prophecy began in 1798, after the twenty-two years from the Declaration of Independence. 1798 unto 2026 is represented by 22 at the alpha date and 22 at the omega date.
Ny tantara ara-paminaniana an’ohatra, tahaka ireo roa amby roapolo taona hatramin’ny 1776 ka hatramin’ny 1798, izay asehon’ny fikomiana Makabeana, dia manondro ny anton’ny fiandohan’ny fanjakana fahenina sy ny anton’ny fiafaran’ny fanjakana fahadimy. Ny filoha faharoa amby roapolo, Grover Cleveland, no alfa amin’ireo filoha izay manondro mialoha ny filoha omega, dia Donald Trump, satria izy roa ihany no filoha nanompo fe-potoam-piasana roa tsy nifanesy. I Trump no filoha faharoa amby roapolo nahazo fe-potoam-piasana faharoa, raha isaina miaraka ireo filoha hafa izay nandray ny toeran’ny filoha teo alohany tao anatin’ny fe-potoam-piasany, mbamin’ireo filoha izay nahazo fe-potoam-piasana faharoa ho an’ny tenany. Ny fanjakana fahenina amin’ny faminanian’ny Baiboly dia nanomboka tamin’ny 1798, taorian’ireo roa amby roapolo taona nanomboka tamin’ny Fanambarana ny Fahaleovantena. Ny 1798 ka hatramin’ny 2026 dia asehon’ny 22 eo amin’ny daty alfa sy ny 22 eo amin’ny daty omega.
Three lines of eleven chapters that begin with the eleventh chapter and end in the twenty-second chapter. Each of the three eleven chapter lines contain an exact middle point represented by three verses. Genesis identifies when “circumcision” was given as the symbol of a covenant relationship with a chosen people. It was the first time a chosen people were given a sign representing a covenant people, and in Matthew the center three verses identify the Rock on which Christ would build His church. Those verses identify when Simon Barjona’s name was changed to Peter, which equates to one hundred and forty-four thousand. The middle of the line in Revelation identifies the covenant of death as it identifies the papacy as the eighth head that is of the seven. What do you suppose the implications are that chapter eleven in the Desire of Ages identifies the message of John the Baptist, and that chapter twenty-two identifies John’s death?
Andalana telo misy toko iraika ambin’ny folo, izay manomboka amin’ny toko faha-iraika ambin’ny folo ka miafara amin’ny toko faharoa amby roa-polo. Ny tsirairay amin’ireo andalana telo misy toko iraika ambin’ny folo ireo dia samy manana teboka afovoany marina asehon’ny andininy telo. Ny Genesisy dia manondro ny fotoana nanomezana ny “famorana” ho famantarana ny fifandraisan’ny fanekena amin’ny vahoaka voafidy. Izany no voalohany indrindra nanomezana famantarana ny vahoaka voafidy ho solon’ny vahoakan’ny fanekena, ary ao amin’ny Matio, ireo andininy telo eo afovoany dia manondro ilay Vatolampy izay hanorenan’i Kristy ny Fiangonany. Ireo andininy ireo dia manondro ny fotoana nanovana ny anaran’i Simona Barjona ho Petera, izay mitovy amin’ny iray hetsy sy efatra amby efapolo arivo. Ny afovoan’ilay andalana ao amin’ny Apokalypsy dia manondro ny faneken’ny fahafatesana, satria manondro ny fahefana papaly ho loha fahavalo izay avy amin’ny fito izany. Inona no heverinao ho hevitry ny zava-misy fa ny toko faha-iraika ambin’ny folo ao amin’ny Ilay Fitiavan’Andriamanitra dia manondro ny hafatry Jaona Mpanao Batisa, ary ny toko faharoa amby roa-polo kosa manondro ny fahafatesan’i Jaona?
The middle of those chapters takes you to page 168, where the chapter titled Nicodemus begins. Chapter eleven is titled The Baptism and chapter twenty-two is titled Imprisonment and Death of John. Chapter eleven is a symbol of death, burial and resurrection, as is chapter seventeen and Nicodemus, and as is the death of John.
Ny afovoan’ireo toko ireo dia mitondra anao ho amin’ny pejy faha-168, izay anombohan’ny toko mitondra ny lohateny hoe Nikodemosy. Ny toko faha-iraika ambin’ny folo dia mitondra ny lohateny hoe Ny Batisa, ary ny toko faha-roa amby roapolo kosa dia mitondra ny lohateny hoe Ny fanagadrana sy ny fahafatesan’i Jaona. Ny toko faha-iraika ambin’ny folo dia tandindon’ny fahafatesana sy ny fandevenana ary ny fitsanganana amin’ny maty, tahaka izany koa ny toko faha-fito ambin’ny folo sy i Nikodemosy, ary tahaka izany koa ny fahafatesan’i Jaona.
We will continue these things in the next article.
Hohazonintsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.