And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.
Ary ny mpanjakan’ny atsimo dia ho voatosiky ny fahavinirana ka hivoaka hiady aminy, dia amin’ny mpanjakan’ny avaratra; ary izy hanangana vahoaka betsaka; nefa ny vahoaka betsaka dia hatolotra eo an-tànany. Ary rehefa esoriny izany vahoaka betsaka izany, dia hiavonavona ny fony; ary haharipaka olona alinalina maro izy; nefa tsy hahazo hery amin’izany izy. Daniela 11:11, 12.
Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.
Ny andininy fahiraika ambin’ny folo sy faharoa ambin’ny folo dia manondro ny fandresen’i Putin an’i Ukraine sy ny Vondrona Eoropeana, ary ny vokany sy ny fiantraikany ho an’i Putin taorian’ny fandreseny tamin’ny Ady Okrainiana, araka ny asehon’i Ptolemaios tamin’ny fandreseny tao Raphia tamin’ny taona 217 talohan’i Kristy sy ny fahalavoany ao amin’ny andininy faharoa ambin’ny folo. Ny lohahevitra ao amin’ireo andininy ireo dia ny fiakaran’ny sy ny fahalavoan’ny mpanjakan’ny atsimo.
Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.
Hatreto izao, ireo lahatsoratra dia namantatra ireo lohahevitra fototra amin’ireo tsipika ara-paminaniana ao amin’ny toko fahiraika ambin’ny folo. Mila fotoana kely fanampiny ny andininy fahiraika ambin’ny folo alohan’ny handrosoantsika ao amin’ilay toko. Daniela 11:11 dia mifanaraka amin’ny Apokalypsy 11:11.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Ary rehefa afaka telo andro sy tapany, dia niditra tao aminy ny Fanahin’aina avy amin’Andriamanitra, ka nitsangana tamin’ny tongony izy; ary fahatahorana lehibe no nanjo izay nahita azy. Apokalypsy 11:11.
In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.
Tamin’ny taona 2023, ireo vavolombelona roa izay novonoin’ilay bibidia niakatra avy tamin’ny lavaka tsy hita noanoa dia nijoro tamin’ny tongony. Ny fijoroana ho vavolombelon’ny tandroka Repoblikana dia nanomboka tamin’ny taona 2015, tamin’ny fanambaran’i Donald Trump fa hirotsaka hofidiana ho filoham-pirenena; ary tamin’ny taona 2020 dia ny dragona, izay asehon’ireo globalista eto amin’izao tontolo izao, sy ireo globalista izay antoko Demaokraty miaraka amin’ireo globalistan’ny antoko Repoblikana (RINO’s), no nangalatra ny fifidianana ka nametraka an’i Joe Biden, ary tamin’izany no namonoana an’i Donald Trump teny an-dalambe. Ny tandroka Protestanta, izay asehon’ny asa fanompoana Future for America, dia novonoina tamin’ny alalan’ny fampielezana faminaniana diso nilazalaza fanafihan’ny Islamo an’i Nashville. Tamin’ny taona 2023, dia samy natsangana tamin’ny maty indray na ny tandroka Repoblikana na ny tandroka Protestanta. Ny andininy faha-iraika ambin’ny folo dia manondro ny fiandohan’ny Ady Okrainiana tamin’ny taona 2014 sy ny manaraka, hatramin’ny fandresena faratampony azon’i Putin sy Rosia.
Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.
Andininy fahiraika ambin’ny folo no fitsapana hita maso izay tonga amin’ny fara tampony amin’ny fitsarana ho an’ny Advantisma amin’ny ankapobeny, nefa koa ho an’ireo izay nanaiky ny fahazavan’ny 9/11 sy ny fahatongavan’ny loza fahatelo; kanefa indrindra dia ho an’ireo izay hampamoahina noho ny fahazavan’ny faminaniana izay novahana tsikelikely hatramin’ny volana Jolay 2023.
The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.
Ny fitarihana tao amin’ny Advantisma dia nandalovana tamin’ny 1989, araka izay notondroin’ny fiterahan’i Kristy tao anatin’izany vanim-potoana ara-paminaniana izany. Tamin’ny batisan’i Kristy no nanombohany niantso ny mpianatra, izay “ny fanorenana” ny Fiangonana Kristiana, ka izany dia naneho mialoha ny 9/11, rehefa tamin’ny fahatongavan’ny finoana silamo, dia ilay loza fahatelo, no nitarihan’ny Tompo ny vahoakany hiverina amin’ireo lalana fahiny ao amin’i Jeremia, izay maneho ny fanorenan’ny Advantisma. Tamin’ny 9/11 no nanombohan’ny fitsarana ny velona tamin’ny tranon’Andriamanitra, ary nolavin’ny Advantisma ny fahazavan’ilay anjely ao amin’ny Apokalypsy fahavalo ambin’ny folo, tahaka indrindra ny nandavan’ny Jiosy an’i Jesosy ho Mesia. Ireo izay nanaiky ny fahazavan’ilay anjely ao amin’ny Apokalypsy fahavalo ambin’ny folo dia notsapaina tamin’izay tamin’ny alalan’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020.
In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.
Tamin’ny volana Jolay 2023, ny fahazavan’i Daniela toko faha‑iraika ambin’ny folo, andininy faha‑iraika ambin’ny folo, no mamantatra ny tsipika ivelan’ny fahamarinana ankehitriny. Io fahazavan’ny fahatanterahan’ny faminaniana ivelany hita ao amin’ny andininy faha‑iraika ambin’ny folo amin’i Daniela toko faha‑iraika ambin’ny folo io dia nohosokafana tamin’ireo virijina natsangana tamin’ny maty ao amin’ny andininy faha‑iraika ambin’ny folo amin’ny Apokalypsy toko faha‑iraika ambin’ny folo. Ny Apokalypsy no manondro ny tantara anatiny izay sokafan’i Daniela ho toy ny tantara ivelany.
Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.
Ireo izay nandinika ny fahazavana izay naseho nanomboka tamin’ny Jolay 2023 dia maneho sokajy roa samy hafa, satria efa nisy ireo izay niara-nandeha taloha taorian’ny Jolay 2023 nefa tsy miara-mandeha intsony ankehitriny. Mivoatra tsikelikely ny fitsarana, ary nanomboka tamin’ny 9/11 ny fiangonana Advantista Mitandrina ny Andro Fahafito dia nomena “fotoana hibebahana” amin’ny fandavany ny “fitsipiky ny fandikana ara-paminaniana neken’i Miller sy ireo mpiara-miasa taminy,” izay nolaviny tsikelikely nanomboka tamin’ny 1863. Nanomboka tamin’ny 9/11 ka hatramin’ny 18 Jolay 2020 dia nomena ny fahafahany farany hibebahana ny fiangonana Advantista Mitandrina ny Andro Fahafito, ary tamin’izany fotoana izany dia nozahan-toetra ireo izay nandray anjara tamin’ny fanambarana tao Nashville tamin’ny 2020. Tamin’ny Jolay, ny dingana farany amin’ny fanadiovana dia asehon’ny andininy faha-iraika ambin’ny folo ao amin’ny toko faha-iraika ambin’ny folo ao amin’ny bokin’i Daniela sy ny Apokalypsy.
It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.
Ao anatin’ity fizotry ny fitsapana ity no anatanterahana ny fitsapana faharoa amin’ireo fitsapana telo. Ny fitsapana faharoa dia fitsapana hita maso, izay ialohavan’ny fitsapana ny filan-komana ary mifarana amin’ny fitsapana fahatelo, izay tsy tahaka ireo fitsapana roa teo aloha fa fitsapana mampiseho mazava ny tena toetra. Rehefa mifoha amin’ny misasakalina ny virijina noho ny antso hoe: “Indro, avy ny Mpampakatra,” dia manana ny diloilo ilaina ny antokon’olona iray fa very kosa ny iray hafa. Ny Millerites no nanatanteraka tokoa izany fanandramana izany, ary tamin’ny fanaovany izany dia nasehony ny fahatakarana ny tsipika faminaniana ivelany sy anatiny.
When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.
Rehefa nilaza ny hafatry ny anjely faharoa tamin’ny fanondroana ireo fiangonana Protestanta lavo ho zanakavavin’i Babylona izy ireo, dia hafatra ivelan’ny fanandramany no nambaran’izy ireo. Mba hitory ny hafatry ny Antso amin’ny Misasakalina dia tsy maintsy hitan’izy ireo aloha ny tenany ho ireo virijiny izay tao anatin’ny fotoana fiandrasana. Ao amin’ny andininy fahiraika ambin’ny folo, na ao amin’i Daniela izany na ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, dia naseho ho fahamarinana ankehitriny ny hafatra anatiny sy ivelany hatramin’ny Jolay 2023.
In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.
Ao amin’ny toko voalohany ao amin’i Daniela, ny fitsapana faharoa sady hita maso dia rehefa hita fa ny tarehin’i Daniela sy ireo lehilahy mendrika telo dia tsara kokoa sy botabota kokoa amin’ny “bika” noho ny an’ireo izay nihinana ny sakafon’i Babylona. Ao amin’ny toko faharoa, ny fitsapana hita maso dia aseho ho toy ny fitsapana ara-paminaniana izay mitaky ny handikana marina hafatra miafina iray, izay aseho amin’ny farany ho sarin’ireo fanjakana ao amin’ny faminanian’ny Baiboly. Ny toko voalohany sy faharoa ary fahatelo ao amin’i Daniela dia maneho ny anjely voalohany sy faharoa ary fahatelo ao amin’ny Apokalypsy efatra ambin’ny folo.
The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.
Ny anjely faharoa ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo dia miresaka ny hafatra ivelany amin’ny tantaran’ny Millerite, ary ny Daniela toko faharoa koa dia miresaka ny tsipika ivelany amin’ny alalan’ny sarin’ireo biby ao amin’ny tantara ara-paminaniana. Ny fitsapana hita maso ao amin’ny toko voalohany dia nifototra tamin’i Daniela sy ireo mendrika telo, ka noho izany dia ny tsipika anatiny izany. Ny tsipika ivelany sy anatiny amin’ny faminaniana, izay aseho amin’ny fitovian’i Daniela toko voalohany ka hatramin’ny fahatelo amin’ireo anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo, dia mamokatra vavolombelona iray hafa ho an’ny hafatry ny anjely faharoa, araka ny nahatanterahany tamin’ny alalan’ny Millerites.
The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.
Ny Millerita dia nanambara hafatra ivelany sy anatiny, rehefa nanatanteraka ny fanambarana ny Antso Mamatonalina izy ireo. Ny hafatra ivelany nentiny dia ilay anjely faharoa ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo, ka izany no mampifandray mivantana ny hafatry ny Millerita amin’ilay anjely faharoa sy amin’ilay sariolona ao amin’ny Daniela toko faharoa. Io sariolona io dia maneho ireo fanjakana ivelany ao amin’ny faminanian’ny Baiboly, hatramin’i Babylona ara-bakiteny ka hatramin’i Babylona maoderina izay tonga amin’ny fiafarany amin’ny famaranana ny fotoam-pitsarana ho an’ny olombelona. Mifandray indray amin’ny hafatra ivelan’i Babylona ny Millerita. Ny fitsapana hita maso nataon’i Daniela dia nifototra tamin’ny sakafo nofidiny hohanina, ary ilay anjely voalohany ao amin’ny Apokalypsy toko fahafolo, izay nidina ka nametraka ny tongony iray teo ambonin’ny tany ary ny iray teo ambonin’ny ranomasina, dia nanana boky kely misokatra, izay nandidiana an’i Jaona hohaniny. Ny anjely voalohany dia asehon’ny filan-komana ary arahin’ny fitsapana hita maso. Ny fitsapana hita maso dia ahitana andalana anatiny sy ivelany amin’ny fahamarinana.
Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.
Ny andininy faha‑iraika ambin’ny folo ao amin’ny Daniela 11, izay mifanindran-dalana amin’ny andininy faha‑iraika ambin’ny folo ao amin’ny Apokalypsy 11, dia maneho ny fitsapana hita maso roa sosona. Mifarana eo amin’ny fitsapana litmosa izany fitsapana izany, rehefa asehon’ny virijina raha manana ny diloilo izy ireo na tsia. Izany fanehoana izany dia miseho mialoha indrindra ny fifaranan’ny fotoana fitsapana eo amin’ny lalàna Alahady any Etazonia. Ny fifaranan’ny fotoana fitsapana eo amin’ny lalàna Alahady dia nosarihina mialoha tamin’ny 22 Oktobra 1844. Fotoana fohy talohan’ny 22 Oktobra 1844, tamin’ny 17 Aogositra 1844, dia nitondra ny hafatra tahaka ny onjan-dranomasina mahery namakivaky ny morontsiraka atsinanan’i Etazonia ny Millerita.
1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.
Ny taona 1989 no fotoan’ny farany, izay nanokafana ny bokin’i Daniela; ary rehefa voasokatra ny bokin’i Daniela dia misy mandrakariva fitomboan’ny fahalalana, izay mamoaka sokajy roa amin’ny mpivavaka. Ny taona 1989 no voalohany amin’ireo mariky ny lalana fitsapana telo ireo, araka ny nanehoana azy tamin’ny fahatongavan’ny anjely voalohany tamin’ny 1798. Rehefa nidina ny anjely voalohany tamin’ny 11 Aogositra 1840, dia naneho mialoha ny fidinan’ilay anjelin’ny Apokalypsy toko faha-18 tamin’ny 9/11 izy. Ny fahadisoam-panantenana voalohany teo amin’ny tantaran’ny Millerita no nanamarika ny fahatongavan’ny anjely faharoa, ary naneho mialoha ny 18 Jolay 2020 sy ny fiandohan’ny fotoana fiandrasana. Nifoha tsikelikely ho amin’ny hafatry ny anjely faharoa ny Millerita, ary ho amin’ny fahatakarana fa izy ireo no virijina ao amin’ny fanoharana ny amin’ny virijina folo. Nifoha tanteraka izy ireo tamin’ny fivoriana an-day tao Exeter tamin’ny Aogositra 1844. Ny iray hetsy sy efatra amby efapolo arivo dia nofohazina tamin’ny Jolay 2023, raha nanomboka novahana tsikelikely ny hafatry ny Antso Amin’ny Misasakalina.
The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.
Ny fotoana fiandrasana dia nifarana ho an’ny Millerites tao Exeter, tahaka ny nifaranany ho an’ny fianakavian’i Lazarosy rehefa natsangan’i Jesosy tamin’ny maty Lazarosy mba ho asa famaranana sy satroboninahitry ny fanompoan’i Kristy, rehefa i Lazarosy no tonga “tombo-kase”-n’ny fanompoany. Ny fitsanganan’i Lazarosy amin’ny maty no manamarika ny fiafaran’ny fotoana fiandrasana sy ny fanisiana tombo-kase ny olon’Andriamanitra. Ny Fidirana amim-boninahitra izay nanaraka izany dia tandindon’ny fanambarana ny hafatry ny Antso Mitatao Vovonana teo amin’ny tantaran’ny Millerites. Ny lohahevitr’ny andininy faha-iraika ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo dia ny fiakarana sy ny fianjeran’ny mpanjakan’ny atsimo, ary mitarika ho amin’ny ady tao Panium izany ao amin’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo. Ireo andininy ireo no fitsapana manavaka izay ametrahana ny tombo-kase eo amin’ny handrin’ny lehilahy sy ny vehivavy izay hasandratra ho faneva ao amin’ny andininy faha-enina ambin’ny folo.
Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.
Ny andininy fahadimy ambin’ny folo dia tanteraka tamin’ny Adin’i Panium, izay mifanandrify amin’ny fitsidihan’i Kristy an’i Kaisaria Filipy. Tany Kaisaria Filipy dia novan’i Kristy ho Petera ny anaran’i Simona Barjona, ka nanamarika ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina. Hatramin’izay dia naseho tamin’ny mpianatra ny fahazavan’ny hazo fijaliana izay efa antomotra. Rehefa novan’i Kristy ho Petera ny anaran’i Simona, fotoana fohy talohan’ny hazo fijaliana, dia nifanaraka tamin’ilay fitsapana litmosa tao Exeter sy Lazarosy izany, izay nitarika ho amin’ny Fidirana amim-boninahitra tao Jerosalema. Ny fivorian’ny toby tao Exeter, nanomboka ny 12 ka hatramin’ny 17 Aogositra, dia maneho ny fiorenana farany ao amin’ny fahamarinana alohan’ny fihovitrovitra, dia ilay horohoron-tany ateraky ny lalàn’ny Alahady ao amin’ny toko fahiraika ambin’ny folo ao amin’ny Daniela sy ny Apokalypsy.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Ny asa any Battle Creek dia araka izany filaharana izany ihany. Ny mpitarika ao amin’ny toeram-pitsaboana dia nifangaro tamin’ny tsy mino, ka nampiditra azy ireny tao amin’ny filan-keviny, amin’ny ambaratonga samihafa, nefa izany dia tahaka ny miasa amin’ny maso mikimpy. Tsy manana fahiratan-tsaina hahita izay hihatra amintsika amin’ny fotoana rehetra izy ireo. Misy fanahin’ny famoizam-po, fanahin’ny ady sy fandatsahan-dra, ary hitombo izany fanahy izany mandra-pahatongan’ny faran’ny andro mihitsy. Raha vantany vao voaisy tombo-kase eo amin’ny handriny ny vahoakan’Andriamanitra—tsy tombo-kase na marika hita maso akory izany, fa fijoroana mafy ao amin’ny fahamarinana, na ara-tsaina na ara-panahy, ka tsy azo hozongozonina izy—raha vantany vao voaisy tombo-kase sy voaomana ho amin’ny fihovitrovitra ny vahoakan’Andriamanitra, dia ho tonga izany. Eny tokoa, efa nanomboka sahady izany. Ny fitsaran’Andriamanitra dia efa eo amin’ny tany ankehitriny, mba hanome fampitandremana antsika, mba hahafantarantsika izay ho avy.” Manuscript Releases, volume 10, 252.
The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.
Ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia nasehon’ny fivoriana lasy tany Exeter, ny nanovan’i Kristy ny anaran’i Simona ho Petera, ary ny fitsanganan’i Lazarosy tamin’ny maty. Io fitsanganana tamin’ny maty io dia tandindon’ny fitsanganan’ny vavolombelona roa ao amin’ny Apokalypsy toko fahairaika ambin’ny folo. Ny andininy faha‑folo ka hatramin’ny faha‑enina ambin’ny folo dia maneho ny tantara miafina ao amin’ny andininy faha‑efapolo. Ny fanokafana ny tombo-kasen’ny tantara miafina ao amin’ny andininy faha‑efapolo dia nanomboka tao anatin’ny fahatanterahana ara-tantara ny andininy faha‑iraika ambin’ny folo sy ny ady tany Okraina. Hatramin’ny Jolay 2023 dia eo am-pisokafana io tantara miafina io amin’ny alalan’ny Liona avy amin’ny firenen’i Joda.
When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.
Rehefa natsangana tamin’ny maty tao amin’ny andininy faha-iraika ambin’ny folo ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo ireo kandidà ho isan’ny efatra arivo sy iray hetsy sy efatra alina, dia nanomboka ny fitsapana ara-paminaniana hita maso izay tsy maintsy lalovana alohan’ny hifaranan’ny fotoam-pahasoavana amin’ny lalàna Alahady, izay ambaran’i Sister White ho fitsapana ny sarin’ilay bibidia.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Nasehon’ny Tompo tamiko mazava fa hiorina ny sarin’ny bibidia alohan’ny hifaranan’ny fotoam-pahasoavana; fa izany no ho fitsapana lehibe ho an’ny vahoakan’Andriamanitra, izay hanapahana ny anjarany mandrakizay. Ny toerana raisinao dia fifangaroan-javatra feno tsy fitovian-kevitra tokoa, ka vitsy ihany no ho voafitaka.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Ao amin’ny Apokalypsy 13 dia aseho mazava io lohahevitra io; [Apokalypsy 13:11–17, notsongaina].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Ity no fitsapana tsy maintsy hodiavin’ny vahoakan’Andriamanitra alohan’ny hanisiana tombo-kase azy. Izay rehetra nanaporofo ny tsy fivadihany tamin’Andriamanitra tamin’ny fitandremana ny lalàny, sy tamin’ny fandavany tsy hanaiky sabata sandoka, dia hijoro eo ambanin’ny sainan’i Jehovah Tompo Andriamanitra, ary handray ny tombo-kasen’Andriamanitra velona. Fa izay manaiky hiala amin’ny fahamarinana avy any an-danitra ka mandray ny sabatan’ny Alahady, dia handray ny mariky ny bibidia.” Manuscript Releases, volume 15, 15.
The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.
Ny tsipika ivelan’ny faminaniana dia voavaha ao amin’ny tantaran’ny andininy faha-11 ao amin’ny Daniela toko faha-11, ary ny tsipika anatiny kosa dia voavaha ao amin’ny Apokalypsy toko faha-11 andininy faha-11. Ny tsipika ivelany dia manondro ny fomba iforonan’ny sarin’ny bibidia, izay maneho ny fampifangaroana ny fiangonana sy ny fanjakana ka ny fiangonana no mifehy izany fifandraisana izany, mandritra ny vanim-potoanan’ny fitsarana ny velona. Ny tsipika anatiny kosa dia manondro ny fomba iforonan’ny sarin’i Kristy, izay maneho ny fampifangaroana ny maha-Andriamanitra sy ny maha-olombelona, mandritra ny fitsarana ny velona.
The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.
Ny hetsika fanavaozana an’ilay anjely fahatelo sy ny iray hetsy sy efatra amby efapolo arivo dia nanomboka tamin’ny fotoanan’ny farany tamin’ny taona 1989, araka ny aseho ao amin’ny andininy faha‑folo ao amin’ny Daniela toko fahiraika ambin’ny folo. Tamin’izay no nanombohan’ny fahatanterahana tonga lafatra ny Daniela toko faharoa ambin’ny folo.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ary hoy Izy nanao hoe: Mandehana amin’ny lalanao, ry Daniela; fa voahidy sy voaisy tombo-kase ny teny mandra-pahatongan’ny andro farany. Maro no hodiovina sy hofotsiana ary hotsapaina; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 12:9, 10.
Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.
Ny andininy fahafolo ao amin’ny toko faha‑iraika ambin’ny folo dia maneho ny fiandohan’ny “dingam-panadiovana” izay asehon’ny anjely voalohany ho amin’ny fahatahorana an’Andriamanitra. Ny andininy faha‑iraika ambin’ny folo sy faha‑roa ambin’ny folo kosa dia maneho izay anaovana ny iray hetsy sy efatra arivo amby efatra alina ho fotsy. Ny bokin’i Zakaria dia manondro izany fanandramana izany.
And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.
Ary nasehony tamiko Josoa, mpisoronabe, nitsangana teo anatrehan’Ilay Anjelin’i Jehovah, ary Satana nitsangana teo ankavanany mba hiampanga azy. Ary hoy Jehovah tamin’i Satana: Hananatra anao anie Jehovah, ry Satana; eny, Jehovah izay nifidy an’i Jerosalema anie hananatra anao; moa tsy arina voatantana hiala tao amin’ny afo va ity? Ary Josoa nitafy fitafiana maloto ka nitsangana teo anatrehan’ilay anjely. Dia namaly Izy ka niteny tamin’izay nitsangana teo anatrehany hoe: Esory aminy ny fitafiana maloto. Ary taminy no nilazany hoe: Indro, nesoriko taminao ny helokao, ary hotafiako fitafiana miova ianao. Dia hoy aho: Aoka hasiany satro-boninahitra madio eo an-dohany. Dia nasiany satro-boninahitra madio teo an-dohany ka notafiany fitafiana izy. Ary Ilay Anjelin’i Jehovah nitsangana teo. Zakaria 3:1–5.
This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.
Ity andalan-teny ity dia tanteraka ao amin’ny asa farany ataon’i Kristy amin’ny maha-Mpisoronabe Azy, ary maneho ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina.
“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.
“Ny fahitan’i Zakaria an’i Josoa sy ny Anjely dia mihatra amin-kery manokana indrindra amin’ny fanandraman’ny vahoakan’Andriamanitra amin’ireo sehatra famaranana amin’ilay andro lehibe fanavotana noho ny ota. Amin’izany fotoana izany dia hoentina ao anatin’ny fizahan-toetra sy fahoriana lehibe ny fiangonana sisa. Ireo izay mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy dia hahatsapa ny hatezeran’ilay dragona sy ny antokony. Satan dia manisa izao tontolo izao ho olom-peheziny; efa azony eo ambany fifehezany na dia ny maro amin’ireo izay milaza tena ho Kristiana aza. Kanefa indro misy antokon’olona vitsy izay manohitra ny fiandrianany. Raha azony kosehina tsy ho etỳ ambonin’ny tany izy ireo, dia ho tanteraka ny fandreseny. Tahaka ny nampiasàny ny firenena jentilisa handringana ny Isiraely, dia toy izany koa, ato ho ato, no hampihetsiketsika ny fahefana ratsin’ny tany izy handringana ny vahoakan’Andriamanitra. Hotakina amin’ny olona ny hanolotra fankatoavana amin’ny didy avoakan’olombelona, ka handika amin’izany ny lalàn’Andriamanitra.” Mpaminany sy Mpanjaka, 587.
The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.
Ang “mga pangwakas na tagpo ng dakilang araw ng pagtubos” ay ang pagtatatak, una, sa isang daan at apatnapu’t apat na libo, na pagkatapos nito ay sinusundan ng pagtatatak sa iba pang mga anak ng Diyos na kasalukuyang nasa Babilonia.
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.
“Rehefa mampahory ny fanahiny eo anatrehany ny olon’Andriamanitra, ka mifona mba hahazo fahadiovan’ny fo, dia avoaka ny didy hoe: ‘Esory ny fitafiana maloto’; ary tononina ny teny mampahery hoe: ‘Indro, efa nesoriko hiala aminao ny helokao, ary hotafiko fitafiana miova ianao.’ Zakaria 3:4. Ny akanjo tsy misy pentina, dia ny fahamarinan’i Kristy, no ampitafiana ireo zanak’Andriamanitra izay voasedra, voazaha toetra, sady mahatoky. Ilay sisa voahosihosy dia ampitafiana fitafiana be voninahitra, ka tsy mba holotoina intsony mandrakizay amin’ny fahalòvan’izao tontolo izao. Ny anarany dia tazonina ao amin’ny bokin’ny fiainan’ny Zanak’ondry, voasoratra ao amin’ny isan’ny mahatoky tamin’ny taranaka rehetra. Efa nanohitra ny hafetsen’ilay mpamitaka izy; tsy navilin’ny firohondrohon’ilay dragona hiala amin’ny fahatokiany izy. Ankehitriny dia voaaro mandrakizay amin’ny teti-dratsin’ilay mpaka fanahy izy. Ny fahotany dia afindra amin’ilay niandohan’ny ota. Ary satroka tsara tarehy no apetraka eo an-dohany.”
“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.
“Raha i Satana no nandrisika ny fiampangany, dia nandehandeha nitsitokotoko, tsy hita maso, ny anjely masina ka nametraka teo amin’ireo mahatoky ny tombo-kasen’Andriamanitra velona. Ireo no mitsangana eo an-tendrombohitra Ziona miaraka amin’ny Zanak’ondry, ka voasoratra eo amin’ny handriny ny anaran’ny Ray. Mihira ny fihiram-baovao eo anoloan’ny seza fiandrianana izy, dia ilay fihirana izay tsy misy olona mahay ianarana afa-tsy ny iray hetsy sy efatra arivo sy efatra alina izay navotana avy tamin’ny tany. ‘Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo no navotana avy tamin’ny olona, ho santatra ho an’Andriamanitra sy ny Zanak’ondry. Ary tsy nisy lainga hita tao am-bavany; fa tsy manan-tsiny izy eo anoloan’ny seza fiandrianan’Andriamanitra.’ Apokalypsy 14:4, 5.
“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.
“Ankehitriny dia tonga amin’ny fahatanterahana tanteraka ny tenin’ilay Anjely hoe: ‘Koa ankehitriny mihainoa, ry Josoa mpisoronabe, ianao sy ireo namanao izay mipetraka eo anatrehanao; fa olona mahagaga izy ireo; fa, indro, havoakako ny Mpanompoko, dia ny Sampana.’ Zakaria 3:8. Kristy dia aseho ho Mpanavotra sy Mpanafaka ny olony. Ankehitriny tokoa ireo sisa dia ‘olona mahagaga,’ satria ny ranomaso sy ny fanetren-tena tamin’ny fivahinianany dia miova ho fifaliana sy voninahitra eo anatrehan’Andriamanitra sy ny Zanak’ondry. ‘Amin’izany andro izany ny sampan’i Jehovah dia ho tsara tarehy sady be voninahitra, ary ny vokatry ny tany dia ho tsara indrindra sady mahafinaritra ho an’izay afa-mandositra amin’ny Isiraely. Ary izao no hiseho: izay sisa any Ziona sy izay mbola mitoetra any Jerosalema dia hatao hoe masina, dia izay rehetra voasoratra ho isan’ny velona any Jerosalema.’ Isaia 4:2, 3.” Mpaminany sy Mpanjaka, 591, 592.
The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.
Ny fanisiana tombo-kase no dingana faharoa amin’ilay hoe “voadio sy natao fotsy ary nozahan-toetra” ao amin’i Daniela. Ny andininy fahiraika ambin’ny folo sy faharoa ambin’ny folo dia manondro ny fiakaran’i Rosia farany sy ny fianjerany, dia ilay mpanjakan’ny atsimo ara-paminaniana, izay mialoha ny Adin’i Panium ao amin’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo. Rehefa esorin’i Kristy amin’ny iray hetsy sy efatra amby efatra alina ny fitafiany maloto ao amin’ireo sehatra famaranana amin’ilay andro lehiben’ny fanavotana, dia mandray “satroka tsara tarehy” izy ireo, izay fanandratana an’i Daniela ho mpanapaka fahatelo, miaraka amin’ny akanjo jaky sy ny rojo volamena. Izany koa no fanomezana nomena an’i Josefa, dia ny rojo volamena, ny fanandratana azy ho mpanapaka faharoa, ary ny fanomezana ny peratry ny mpanjaka. Ny “peratra” dia maneho ny tombo-kase mpanjaka izay nampiasain’ny mpanapaka hanisiana ny lalàny amin’ny tombo-kase mpanjaka.
Darius used his signet to seal the pit where Daniel was placed among the lions.
Nampiasain’i Dariosy ny peratrany famantarana mba hanisy tombo-kase ny lavaka izay nametrahana an’i Daniela teo amin’ny liona.
Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.
Dia ny mpanjaka, ka nentina i Daniela ary natsipy tao an-davaky ny liona. Ary niteny ny mpanjaka ka nanao tamin’i Daniela hoe: Ny Andriamanitrao, Izay tompoinao mandrakariva, no hanafaka anao. Dia nisy vato nentina ka napetraka teo am-bavan’ny lavaka; ary nasian’ny mpanjaka tombo-kase tamin’ny peratra fanombohany izany, sy tamin’ny peratra fanombohan’ireo lehibeny; mba tsy hovaina ny didy ny amin’i Daniela. Daniela 6:16, 17.
The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”
Ny teny hebreo adika hoe “peratra fanombohana tombo-kase” dia H5824 ao amin’i Strongs, ary avy amin’ny teny fototra mifandraika amin’ny H5823 izany; izay midika hoe peratra fanombohana tombo-kase (amin’ny maha-voasokitra azy). Josoa eo anatrehan’ilay anjely, Daniela ao an-davaky ny liona, Josefa eo anatrehan’i Farao, dia maneho ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina, izay no fizahan-toetra faharoa ao amin’ny Daniela roa ambin’ny folo, izay ireo izay efa nodiovina dia avy eo “natao fotsy,” alohan’ny “hizahan-toetra” azy. Ireo tsipika ireo koa dia asehon’ny hoe “Zerobabela,” “zanak’i Sealtiela.”
In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.
Amin’izany andro izany, hoy Jehovah Tompon’ny maro, dia halaiko ianao, ry Zerobabela, mpanompoko, zanak’i Sealtiela, hoy Jehovah, ka hataoko tahaka ny peratra fanombohako ianao; fa efa nofidiko ianao, hoy Jehovah Tompon’ny maro. Hagay 2:23.
Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.
Zerobabela dia midika hoe taranak’i Babylona, ary ny rainy dia Sealtiela, izay midika hoe “nangatahana tamin’Andriamanitra.” Zerobabela dia maneho ny hafatry ny anjely faharoa izay miantso ny taranak’i Babylona ho ao amin’ny andian’ondrin’Andriamanitra amin’ny andro farany. Ny singan’ny “vavaka” dia mifandray amin’ny efatra arivo amby efatra alina sy iray hetsy izay miantso ny taranaka farany avy amin’i Babylona hivoaka, fa izany fifohazana izany dia mitranga amin’ny alalan’ny vavaka ihany.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Ny fifohazan’ny tena toe-panahy araka an’Andriamanitra eo amintsika no lehibe indrindra sy maika indrindra amin’ny zavatra rehetra ilaintsika. Ny fikatsahana izany no tokony ho asantsika voalohany. Tsy maintsy hisy ezaka mafana fo mba hahazoana ny fitahian’ny Tompo, tsy satria Andriamanitra tsy vonona hanome antsika ny fitahiany, fa satria isika no tsy vonona handray izany. Ny Raintsika izay any an-danitra dia vonona kokoa hanome ny Fanahiny Masina ho an’izay mangataka Aminy noho ny ray aman-dreny etỳ an-tany hanome zava-tsoa ho an’ny zanany. Nefa asantsika kosa, amin’ny alalan’ny fiaiken-keloka sy ny fietren-tena sy ny fibebahana ary ny vavaka mafana fo, no manatanteraka ireo fepetra izay nampanantenain’Andriamanitra hanomezany antsika ny fitahiany. Ny fifohazana dia tsy azo andrasana raha tsy ho valin’ny vavaka ihany. Raha mbola fadiranovana toy izao ny olona amin’ny Fanahy Masin’Andriamanitra, dia tsy mahay mankasitraka ny fitoriana ny Teny izy; fa rehefa mikasika ny fony ny herin’ny Fanahy, dia tsy ho tsy misy vokany ny toriteny atao. Tarihin’ny fampianaran’ny Tenin’Andriamanitra, miaraka amin’ny fanehoan’ny Fanahiny, eo amin’ny fampiasana fahendrena mahitsy, izay manatrika ny fivoriantsika dia hahazo fanandramana sarobidy, ary rehefa mody any an-tranony, dia ho vonona hampihatra hery mitaona mahasoa.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
Ireo mpitondra faneva fahiny dia nahafantatra izay atao hoe miady mafy amin’Andriamanitra amin’ny vavaka, sy mifaly amin’ny firotsahan’ny Fanahiny. Kanefa ireo dia efa miala eo amin’ny sehatry ny asa; ary iza no miakatra hameno ny toerany? Manao ahoana ny amin’ny taranaka mitsangana? Efa niova fo ho amin’Andriamanitra va izy? Moa mifoha amin’ny asa izay mandeha ao amin’ny fitoerana masina any an-danitra va isika, sa miandry hery manery iray hihatra amin’ny fiangonana vao hifoha? Manantena ve isika ny hahita ny fiangonana manontolo ho velomina indray? Tsy ho avy na oviana na oviana izany andro izany.
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Misy olona ao am-piangonana izay tsy mbola niova fo, ary tsy hiray amin’ny vavaka mafana sy maharesy lahatra izy ireo. Tsy maintsy miroso amin’ny asa isika tsirairay avy. Tsy maintsy mivavaka bebe kokoa isika, ary miteny kely kokoa. Mihabetsaka ny heloka, ary tsy maintsy ampianarina ny olona mba tsy ho afa-po amin’ny endriky ny toe-panahy araka an’Andriamanitra, kanefa tsy manana ny fanahy sy ny hery. Raha mazoto handinika ny fontsika isika, hanaisotra ny fahotantsika, ary hanitsy ny fironantsika ratsy, dia tsy hasandratra ho amin’ny zava-poana ny fanahintsika; tsy hatoky tena isika, fa hanana fahatsapana maharitra fa avy amin’Andriamanitra ny fahampian-tsika.” Selected Messages, boky 1, 121, 122.
The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.
Ny famantarana eny an-dalana momba ny vavaka dia aseho ao amin’ny Daniela, izay mamaritra vavaka iray mba hahatakarana ny hafatra ivelany ao amin’ny toko faharoa, ary koa vavaka iray mba hanatanterahana ny hafatra anatiny izay aseho ao amin’ny toko fahasivy. I Zerobabela sy Sieltiela rainy dia maneho ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo amin’ny fitsapana faharoa, izay ilay fitsapana hita maso momba ny sarin’ny bibidia, izay koa no fitsapana anatiny aseho ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, andininy faha-iraika ambin’ny folo, ary koa ny fitsapana ivelany aseho ao amin’ny Daniela toko faha-iraika ambin’ny folo, andininy faha-iraika ambin’ny folo.
We will continue to address verse eleven in the next article.
Hodinihintsika hatrany ao amin’ny lahatsoratra manaraka ny andininy faha‑iraika ambin’ny folo.