The great controversy between Christ and Lucifer (the Light Bearer) began in heaven, and God allowed a time of probation. When Lucifer propagated his rebellion a period of time was allowed for the fruit of the Light Bearer’s rebellion to be manifested. When God determined that the probationary period had ended, Lucifer’s name changed from Lucifer the Light Bearer, to Satan, the Adversary. For Satan and the angels who had joined in his rebellion the probationary period had ended, and they were cast out of heaven, and condemned to everlasting fire.
Ny ady lehibe nifanaovan’i Kristy sy i Losifera (Ilay Mpitatitra Fahazavana) dia nanomboka tany an-danitra, ary navelan’Andriamanitra hisy fotoam-pitsapana. Rehefa nampiely ny fikomiany i Losifera dia nomena fotoana iray hisehoan’ny vokatry ny fikomian’Ilay Mpitatitra Fahazavana. Rehefa nofaritan’Andriamanitra fa efa nifarana ny fotoam-pitsapana, dia niova avy tamin’i Losifera, Ilay Mpitatitra Fahazavana, ho Satana, ilay Fahavalo, ny anarany. Ho an’i Satana sy ireo anjely izay niaraka taminy tamin’ny fikomiany dia efa nifarana ny fotoam-pitsapana, ka noroahina hiala avy tany an-danitra izy ireo, ary nohelohina ho amin’ny afo mandrakizay.
Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matthew 25:41.
Dia hilaza amin’ireo eo ankavia koa hoe: Mialà amiko, ianareo voaozona, ho any amin’ny afo mandrakizay, izay voavoatra ho an’ny devoly sy ny anjeliny. Matio 25:41.
The great controversy between Christ and Satan, thereafter arrived in the Garden of Eden, and once again God included a time of probation. When Satan accused God of lying about death and the fruit of the tree, and seduced Eve to join in his rebellion, a period of time was again allowed for the fruits of Satan’s rebellion to be manifested upon earth as it had been in heaven. Satan there received the additional name of the Devil, which means “the Accuser”. When probationary time (for the sons of Adam who have joined in Satan’s rebellion) ends, those sons of Adam will be condemned to everlasting fire.
Ny ady lehibe teo amin’i Kristy sy Satana dia tonga tatỳ aoriana tao amin’ny Sahan’i Edena, ary indray dia nampidirin’Andriamanitra ny fotoam-pitsapana. Raha niampanga an’Andriamanitra ho nandainga momba ny fahafatesana sy ny voan’ilay hazo Satana, ary namitaka an’i Eva mba hiombona amin’ny fikomiany, dia navela indray ny fe-potoana iray hisehoan’ny vokatry ny fikomian’i Satana etỳ an-tany, tahaka ny efa nisehoany tany an-danitra. Tany no nahazoan’i Satana anarana fanampiny hoe Devoly, izay midika hoe “Ilay Mpiampanga”. Rehefa mifarana ny fotoam-pitsapana (ho an’ireo zanak’i Adama izay niombona tamin’ny fikomian’i Satana), dia hotsaraina ho amin’ny afo mandrakizay ireo zanak’i Adama ireo.
And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Revelation 12:7–9.
Ary nisy ady tany an-danitra: Mikaela sy ny anjeliny niady tamin’ilay dragona; ary ilay dragona kosa niady mbamin’ny anjeliny, nefa tsy naharesy; ary tsy nisy fitoerana ho azy intsony tany an-danitra. Dia noroahina ilay dragona lehibe, dia ilay menarana fahiny, izay atao hoe devoly sy Satana, ilay mamitaka izao tontolo izao rehetra izao; noroahina ho etỳ an-tany izy, ary noroahina niaraka taminy koa ny anjeliny. Apokalypsy 12:7–9
The warfare in heaven in the beginning of the great controversy illustrates the warfare in the ending of the great controversy, for the Alpha and Omega always illustrate the end of a thing, with the beginning of a thing. The description of the warfare that took place in heaven is introduced by a great wonder in heaven.
Ny ady tany an-danitra tany am-piandohan’ilay fifanandrinana lehibe dia manambara mialoha ny ady amin’ny fiafaran’ilay fifanandrinana lehibe, fa ny Alfa sy Omega mandrakariva dia mampiseho ny faran’ny zavatra iray miaraka amin’ny fiandohany. Ny famaritana ny ady izay nitranga tany an-danitra dia ampidirina amin’ny alalan’ny fahagagana lehibe iray tany an-danitra.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1, 2.
Dia nisy famantarana lehibe niseho tany an-danitra: vehivavy iray mitafy ny masoandro, ary ny volana teo ambanin’ny tongony, ary teo an-dohany satroboninahitra misy kintana roa ambin’ny folo; ary izy bevohoka dia nitaraina, nijaly teo am-piterahana, sady narary mba hiteraka. Apokalypsy 12:1, 2
When the final conflict of the great controversy between Christ and Satan occurs, which is while probationary time is still in effect; the battlefield is represented in the Revelation of Jesus Christ as being in heaven. This truth is now being unsealed. The apostle Paul speaks of three heavens.
Rehefa tonga ny fifanandrinana farany amin’ilay fifanolanana lehibe eo amin’i Kristy sy Satana, izay mitranga raha mbola manan-kery ny fotoam-pitsarana; ny sahan’ady dia aseho ao amin’ny Fanambaran’i Jesosy Kristy ho any an-danitra. Izao fahamarinana izao dia esorina tombo-kase ankehitriny. Ny apostoly Paoly dia miresaka momba ny lanitra telo.
“The apostle Paul early in his Christian experience was given special opportunities to learn the will of God concerning the followers of Jesus. He was ‘caught up to the third heaven,’ ‘into paradise, and heard unspeakable words, which it is not lawful for a man to utter.’ He himself acknowledged that many ‘visions and revelations’ had been given him ‘of the Lord.’ His understanding of the principles of gospel truth was equal to that of ‘the very chiefest apostles.’ 2 Corinthians 12:2, 4, 1, 11. He had a clear, full comprehension of ‘the breadth, and length, and depth, and height’ of ‘the love of Christ, which passeth knowledge.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.
Tany am-piandohan’ny fanandramany kristiana dia nomena fahafahana manokana ny apostoly Paoly hianatra ny sitrapon’Andriamanitra momba ireo mpanaraka an’i Jesosy. “Nakarina ho any amin’ny lanitra fahatelo” izy, “ho any amin’ny paradisa, ka nandre teny tsy azo tenenina, izay tsy mety holazain’olona.” Izy tenany koa dia niaiky fa “fahitana sy fanambarana” maro no nomena azy “avy tamin’ny Tompo.” Ny fahatakarany ny fitsipiky ny fahamarinan’ny Filazantsara dia nitovy tamin’ny an’ireo “apostoly ambony indrindra.” 2 Korintiana 12:2, 4, 1, 11. Nanana fahazoana mazava sy feno momba “ny sakany sy ny lavany ary ny halaliny sy ny haavony” amin’“ny fitiavan’i Kristy, izay mihoatra noho ny fahalalana” izy. Efesiana 3:18, 19. Vavolombelon’ny Apostoly, 469.
The warfare in the beginning of the great controversy began in the third heaven, and the warfare at the ending of the great controversy ends in the first heaven. There are three heavens, the first being the heaven that represents the atmosphere of planet earth. The second heaven is the sun, moon, and stars. The third heaven is what Sister White called “paradise,” and it represents the location of God’s throne. It is in the very presence of God’s command center that the Light Bearer, Lucifer initiated his rebellion.
Ny ady tany am-piandohan’ilay fifanandrinana lehibe dia nanomboka tany amin’ny lanitra fahatelo, ary ny ady amin’ny fiafaran’ilay fifanandrinana lehibe dia mifarana any amin’ny lanitra voalohany. Misy lanitra telo: ny voalohany dia ilay lanitra izay maneho ny habakabaky ny planeta tany. Ny lanitra faharoa dia ny masoandro sy ny volana ary ny kintana. Ny lanitra fahatelo dia izay nantsoin’i Rahavavy White hoe “paradisa,” ary izy no maneho ny toerana misy ny seza fiandrianan’Andriamanitra. Tao anatin’ny fanatrehan’ny foiben’ny didin’Andriamanitra mihitsy no nanombohan’ilay Mpitondra Fahazavana, Losifera, ny fikomiany.
The third heaven is where some prophets, including Sister White have been taken to in vision. When Paul was there, he was shown the history of the awakening of the dead dry bones that had been slain in the street on July 18, 2020, and the events that followed with the birth of the one hundred and forty-four thousand. Paul was forbidden to share that history, for that history was represented as a history that was not lawful to “utter.” Paul died a little over thirty years before John the Revelator received the vision of the Revelation of Jesus Christ. John, as with Paul, heard what was “uttered” by the seven thunders, and he too was told not to write what was “uttered.” What the seven thunders “uttered” was to remain sealed until the end of the three and a half symbolic days that the two witnesses had been dead in the street.
Ny lanitra fahatelo no toerana nitondrana ny mpaminany sasany, anisan’izany i Rahavavy White, tao amin’ny fahitana. Raha tany i Paoly, dia naseho azy ny tantaran’ny fifohazan’ireo taolana maina maty izay novonoina teny an-dalana tamin’ny 18 Jolay 2020, sy ireo toe-javatra nanaraka niaraka tamin’ny fahaterahan’ny efatra arivo amby efatra alina sy iray hetsy. Norarana i Paoly tsy hizara izany tantara izany, satria izany tantara izany dia naseho ho tantara izay tsy ara-dalàna ny “hilaza” azy. Maty i Paoly telopolo taona mahery kely talohan’ny nahazoan’i Jaona Mpahita ny fahitan’ny Apokalypsin’i Jesosy Kristy. I Jaona, tahaka an’i Paoly, dia nandre izay “nolazain” ireo kotrokorana fito, ary izy koa dia nasaina tsy hanoratra izay “nolazaina.” Izay “nolazain” ireo kotrokorana fito dia tsy maintsy nitoetra voaisy tombo-kase mandra-pahatapitry ny telo andro sy tapany ara-panoharana izay naha-maty teny an-dalana ireo vavolombelona roa.
And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:4.
Ary rehefa nampandre ny feony ireo kotrokorana fito, dia efa saiky hanoratra aho; ary nandre feo avy tany an-danitra aho nanao tamiko hoe: Asio tombo-kase izay zavatra nambaran’ireo kotrokorana fito, ary aza soratana. Apokalypsy 10:4.
All the prophets testify of the “last days” of the investigative judgment, and those “last days” specifically began on September 11, 2001, and they have now reached the point where the sealing begins. The sealing begins at the ending of the three and a half symbolic days that the two slain witnesses were lying in the street. All the prophets agree with one another. Paul saw the battlefield of the last probationary war, that takes place in the first heaven. The battlefield of the last probationary war, that takes place within the first heaven, parallels the battlefield of the first probationary war, that took place in the third heaven. It might appear unnecessary to identify the battlefields as battles of the probationary war, but Satan, who was the adversary of Christ in the first battle and is the adversary of the one hundred and forty-four thousand in the last battle, knows his time is short. He knows it is a battle set within the field of probationary time. Do we?
Ny mpaminany rehetra dia samy mijoro ho vavolombelona momba ny “andro farany” amin’ny fitsarana famotopotorana, ary ireo “andro farany” ireo dia nanomboka manokana tamin’ny 11 Septambra 2001, ary efa tonga amin’ny fotoana anombohan’ny fanisiana tombo-kase izy ankehitriny. Ny fanisiana tombo-kase dia manomboka amin’ny fiafaran’ireo telo andro sy tapany ara-pamantarana izay nandrianan’ireo vavolombelona roa novonoina teo amin’ny lalana. Mifanaraka samy izy ny mpaminany rehetra. Hitan’i Paoly ny sahan’ady amin’ilay ady farany amin’ny fotoam-pahasoavana, izay mitranga ao amin’ny lanitra voalohany. Ny sahan’ady amin’ilay ady farany amin’ny fotoam-pahasoavana, izay mitranga ao anatin’ny lanitra voalohany, dia mifanandrify amin’ny sahan’ady amin’ilay ady voalohany amin’ny fotoam-pahasoavana, izay nitranga tao amin’ny lanitra fahatelo. Mety hiseho ho tsy ilaina ny mamantatra ireo sahan’ady ho adin’ny fotoam-pahasoavana, nefa i Satana, izay fahavalon’i Kristy tamin’ny ady voalohany ary fahavalon’ny efatra arivo amby efatra alina sy iray hetsy amin’ny ady farany, dia mahalala fa fohy ny androny. Fantany fa ady napetraka ao anatin’ny sahan’ny fotoam-pahasoavana izany. Fantatsika va?
In 1840, the mighty angel descended and empowered the first angel’s message. The Protestants of that generation were then tested and they ended up with a name of rebellion attached to them as they were labeled the daughters of Babylon. Lucifer’s name also changed during his probationary testing time. The mighty angel that descended in 1840, typified the mighty angel of Revelation eighteen that descended on September 11, 2001. The investigative judgment had not yet begun in 1840, for it was still four years in the future, but the Protestants still provided a prophetic representation of the judgment of the living, for when the angel descended in 1840, their probationary testing time began. When the angel of Revelation eighteen descended in 2001, the judgment in heaven changed from the judgment of the dead, unto the judgment of the living.
Tamin’ny taona 1840, nidina ilay anjely mahery ka nanome hery ny hafatry ny anjely voalohany. Ny Protestanta tamin’izany taranaka izany dia nohalalinina tamin’izay, ary niafara tamin’ny fitondrana anarana mampiraikitra fikomiana taminy, satria nantsoina hoe zanakavavin’i Babylona izy. Niova koa ny anaran’i Losifera nandritra ny fotoam-pitsapana azy teo am-paharetana. Ilay anjely mahery izay nidina tamin’ny 1840 dia tandindon’ilay anjely mahery ao amin’ny Apokalypsy faha-valo ambin’ny folo izay nidina tamin’ny 11 Septambra 2001. Tsy mbola nanomboka tamin’ny 1840 ny fitsarana famotorana, satria mbola efatra taona tatỳ aoriana izany, nefa ny Protestanta dia mbola nanolotra fanehoana ara-paminaniana ny fitsarana ny velona ihany, satria rehefa nidina tamin’ny 1840 ilay anjely dia nanomboka ny fotoam-pitsapana azy teo am-paharetana. Rehefa nidina tamin’ny 2001 ilay anjely ao amin’ny Apokalypsy faha-valo ambin’ny folo, dia niova tany an-danitra ny fitsarana, avy tamin’ny fitsarana ny maty ho amin’ny fitsarana ny velona.
On July 18, 2020, the first disappointment for the movement of the third angel, which is typified by the first disappointment of the movement of the first angel, arrived. In the movement at the beginning, the testing process of the Protestants ended at the waymark of the first disappointment, and then the testing of the first movement began. On July 18, 2020, the judgment process took another step forward, for the message that was to arrive at the end of the wilderness of three and a half days would not only be the perfect and final fulfillment of the message of the Midnight Cry, but it would also prophetically mark the arrival of the sealing of the one hundred and forty-four thousand.
Tamin’ny 18 Jolay 2020 dia tonga ny fahadisoam-panantenana voalohany ho an’ny hetsiky ny anjely fahatelo, izay asehon’ny fahadisoam-panantenana voalohan’ny hetsiky ny anjely voalohany ho tandindona. Tao amin’ilay hetsika tany am-piandohana dia nifarana teo amin’ny mariky ny lalana antsoina hoe fahadisoam-panantenana voalohany ny fizotry ny fitsapana ny Protestanta, ary avy eo dia nanomboka ny fitsapana ny hetsika voalohany. Tamin’ny 18 Jolay 2020 dia nandroso dingana iray hafa indray ny fizotry ny fitsarana, satria ilay hafatra izay tokony ho tonga eo amin’ny faran’ny efitra naharitra telo andro sy tapany dia tsy ho fahatanterahana lavorary sy farany amin’ny hafatry ny Antso Mamatonalina ihany, fa hanamarika ara-paminaniana koa ny fahatongavan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Ary ny voninahitr’Andriamanitry ny Isiraely dia niakatra niala teo ambonin’ny keroba, izay nitoerany, ho eo amin’ny tokonam-baravaran’ny trano. Ary niantso ilay lehilahy mitafy rongony fotsy Izy, izay nisy fitoeran-dranomainty fanoratana teo anilany; ary hoy Jehovah taminy: Mandehana mamaky ny afovoan’ny tanàna, dia mamaky ny afovoan’i Jerosalema, ka asio marika eo amin’ny handrin’ireo lehilahy izay misento sy mitaraina noho ny fahavetavetana rehetra atao eo afovoany. Ezekiela 9:3, 4.
The process of sealing the one hundred and forty-four thousand began at their birth, which was also their resurrection. The message of the four winds brings the dead dry bones to life, and the message of the four winds is the message of the sealing of the one hundred and forty-four thousand. Paul and John both saw and heard the very history we are now living in, the history “that many prophets and righteous men have desired to see.” The history of the mighty movement of the third angel, that was typified by the mighty movement of the first angel.
Nanakomboka tamin’ny nahaterahan’izy ireo ny fizotry ny fanombohana tombo-kase ny iray alina amby efatra arivo amby efatra alina, izay sady fitsanganan’izy ireo tamin’ny maty koa. Ny hafatry ny rivotra efatra no mampiaina ireo taolana maina maty, ary ny hafatry ny rivotra efatra dia ny hafatry ny fanombohana tombo-kase ny iray alina amby efatra arivo amby efatra alina. Samy nahita sy nandre ilay tantara i Paoly sy Jaona, dia ilay tantara iainantsika ankehitriny, ilay tantara “izay nirian’ny mpaminany sy ny olo-marina maro ho hita.” Ny tantaran’ilay hetsika mahery vaikan’ny anjely fahatelo, izay naseho mialoha tamin’ny alalan’ilay hetsika mahery vaikan’ny anjely voalohany.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Ny hafatra rehetra nomena tamin’ny 1840–1844 dia tsy maintsy hatao mahery vaika ankehitriny, satria maro ny olona no very fanondro. Ny hafatra dia tsy maintsy hoentina any amin’ny fiangonana rehetra.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Hoy i Kristy nanao hoe: “Sambatra ny masonareo, fa mahita; ary ny sofinareo, fa mandre. Fa lazaiko aminareo marina tokoa fa mpaminany sy olo-marina maro no naniry hahita izao zavatra hitanareo izao, nefa tsy nahita; ary handre izao zavatra renareo izao, nefa tsy nandre” [Matio 13:16, 17]. Sambatra ny maso izay nahita ny zavatra izay hita tamin’ny taona 1843 sy 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Nomena ny hafatra. Ary tsy tokony hisy hataka andro amin’ny famerimberenana ny hafatra, fa tanteraka ireo famantaran’ny andro; tsy maintsy vita ny asa famaranana. Asa lehibe no hotontosaina ao anatin’ny fotoana fohy. Tsy ho ela dia homena, araka ny fanendren’Andriamanitra, ny hafatra iray izay hitombo ho antso mafy. Ary amin’izany i Daniela dia hitsangana eo amin’ny anjarany, mba hanome ny fijoroany ho vavolombelona.” Manuscript Releases, volume 21, 437.
The predominant theme of Lucifer’s initial warfare in heaven was communication. He was the light bearer who used his position to insinuate error into the minds of holy angels. We are told that the angels that imbibed in his rebellious ideas, did not even recognize that it was Lucifer that had seduced them into thinking the things they eventually thought about God. He was so subtle, as he was with Eve in the garden, that the angels who were once holy, came to believe the thoughts Satan had implanted in their minds, were their own original thoughts. Those seeds, eventually brought the fruit of eternal destruction.
Ny foto-kevitra nanjaka tamin’ilay ady voalohany nataon’i Losifera tany an-danitra dia ny fifandraisana. Izy no mpitondra fahazavana izay nampiasa ny toerany mba hampiditra an-kolaka ny fahadisoana tao amin’ny sain’ny anjely masina. Ambara amintsika fa ireo anjely izay nisotro tamin’ny heviny feno fikomiana dia tsy nahatsikaritra akory fa i Losifera no namitaka azy ireo hibanjina ireo zavatra izay noheveriny tatỳ aoriana momba an’Andriamanitra. Tena fetsy izy, tahaka ny nataony tamin’i Eva tao amin’ny saha, ka ireo anjely izay masina fahiny dia tonga nino fa ireo eritreritra napetrak’i Satana tao an-tsainy dia eritreriny manokana tany am-boalohany. Ireo voa ireo dia niteraka nony farany ny vokatry ny fandringanana mandrakizay.
The last war, that takes place in the first heaven, is about to get under way, and it is not about the seduction of holy angels, nor is it about Satan’s seduction of Eve, but rather it is about his seduction of all mankind through a corrupted communication process that is represented as being in the heavens. It’s about the World-Wide Web that Satan uses to inculcate ideas into men, without those men knowing that they have believed a lie, and in so doing have demonstrated that they love not the truth. It was the apostle Paul that set forth that in the “last days” men would receive a lie, because they did not have a love of the “truth.” After all, he had seen the very history where this marvelous work of Satan is accomplished.
Ny ady farany, izay mitranga any amin’ny lanitra voalohany, dia efa antomotra hanomboka, ary tsy mikasika ny famitahan’i Satana ny anjely masina izany, na koa ny famitahany an’i Eva, fa kosa ny famitahany ny olombelona rehetra amin’ny alalan’ny rafitra fifandraisana voadoto izay aseho ho any amin’ny lanitra. Mikasika ny World-Wide Web ampiasain’i Satana hampiorenana hevitra ao anatin’ny olona izany, nefa tsy fantatr’ireo olona ireo akory fa nino lainga izy, ka amin’izany no anehoany fa tsy tia ny fahamarinana izy. Ny apostoly Paoly no nanambara fa amin’ny “andro farany” dia handray lainga ny olona, satria tsy nanana fitiavana ny “fahamarinana” izy. Raha ny marina tokoa, efa hitany ilay tantara izay nahatanterahan’io asan’i Satana mahagaga io.
The seduction of mankind is accomplished by the globalists of the United Nations, who are the dragon power. The globalists of the United Nations in prophecy consist of kings and merchants. The kings are the governments, and the techno-giants and multinational billionaires are the merchants.
Ny famitahana ny olombelona dia tanterahin’ireo mpanohana ny fanatontoloana ao amin’ny Firenena Mikambana, izay herin’ilay dragona. Ireo mpanohana ny fanatontoloana ao amin’ny Firenena Mikambana, araka ny faminaniana, dia ahitana mpanjaka sy mpivarotra. Ny mpanjaka dia ireo fitondram-panjakana, ary ireo goavana ara-teknolojia sy ireo miliardera iraisam-pirenena no mpivarotra.
The warfare begins at the Sunday law, at which point, the United States becomes the premier king of the ten kings. The United States then has just spoken as a dragon, thus marking the end of the sixth kingdom of the earth beast. It then goes forth to deceive the whole world through the miracles that he is to do in sight of the beast, miracles that are represented as bringing fire down from heaven.
Ny ady dia manomboka amin’ny lalàn’ny Alahady, ka amin’izany fotoana izany no maha lasa an’i Etazonia ho mpanjaka lehiben’ireo mpanjaka folo. Amin’izay dia vao avy niteny tahaka ny dragona i Etazonia, ka izany no manamarika ny fiafaran’ny fanjakana fahenin’ilay bibidia avy amin’ny tany. Ary avy eo izy dia mivoaka hamitaka izao tontolo izao amin’ny alalan’ireo fahagagana izay hataony eo anatrehan’ilay bibidia, dia fahagagana aseho ho toy ny fampidinana afo avy any an-danitra.
And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:13.
Ary manao fahagagana lehibe izy, ka mampidina afo avy any an-danitra ho amin’ny tany eo imason’ny olona. Apokalypsy 13:13.
When the resurrected dead dry bones, that had been murdered in the street, are lifted up to heaven as an ensign, there is simultaneously another wonder in heaven.
Rehefa atsangana ho faneva any an-danitra ireo taolana maina maty natsangana tamin’ny maty, izay novonoina teny an-dalambe, dia misy famantarana mahagaga iray hafa koa any an-danitra amin’izany fotoana izany.
And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. Revelation 12:3.
Ary nisy famantarana hafa koa niseho tany an-danitra; ary indro, dragona mena lehibe iray, manana loha fito sy tandroka folo, ary satro-boninahitra fito teo ambonin’ny lohany. Apokalypsy 12:3.
The great red dragon is Satan, but it is also pagan Rome.
Ilay dragona mena lehibe dia Satana, nefa koa Roma jentilisa.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Noho izany, raha ny dragona, voalohany indrindra, dia maneho an’i Satana, dia amin’ny heviny faharoa kosa izy dia tandindon’i Roma jentilisa.” The Great Controversy, 439.
The dragon is Satan, and in a secondary application the dragon represents pagan Rome. In the history of Christ’s birth, the dragon of pagan Rome is represented; but the perfect prophetic application of the dragon is in “the last days.” In “the last days” the dragon is represented by the ten kings of the United Nations. They appear not in the history of Christ’s birth, but in the history of the birth of the one hundred and forty-four thousand, whose birth was typified by Christ’s birth.
Ny dragona dia Satana, ary amin’ny fampiharana faharoa dia ny dragona no misolo tena an’i Roma mpanompo sampy. Ao amin’ny tantaran’ny nahaterahan’i Kristy dia aseho ny dragona, dia i Roma mpanompo sampy; nefa ny fampiharana ara-paminaniana lavorary ny dragona dia ao amin’ny “andro farany.” Ao amin’ny “andro farany” ny dragona dia asehon’ireo mpanjaka folo ao amin’ny Firenena Mikambana. Ireo dia tsy miseho ao amin’ny tantaran’ny nahaterahan’i Kristy, fa ao amin’ny tantaran’ny nahaterahan’ny iray hetsy sy efatra amby efapolo arivo, izay ny nahaterahany dia nasehon’ny nahaterahan’i Kristy mialoha.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Ny mpanjaka sy ny mpanapaka ary ny governora dia nametraka teo amin’ny tenany ny mariky ny antikristy, ary aseho ho ilay dragona izay mandeha hiady amin’ny olomasina—amin’ireo izay mitandrina ny didin’Andriamanitra sy manana ny finoan’i Jesosy.” Testimonies to Ministers, 38.
The dragon’s ten horns are the symbol of its confederacy, its seven heads with crowns upon them, identify it as the seventh head of the eight kingdoms of Bible prophecy as represented in both Nebuchadnezzar’s image in Daniel chapter two, and also in the eight heads of Revelation chapter seventeen. The United Nations is “another wonder in heaven,” at the very time when the ensign, which has been born in the street that runs through the valley of dead dry bones is lifted up to heaven. The dragon and the woman appear as wonders in heaven at the Sunday law, which is also the very point that the sea beast of Catholicism is also “wondered after.”
Ny tandroka folon’ilay dragona dia tandindon’ny firaisany, ary ny loha fito misy satro-boninahitra eo aminy no manamarika azy ho ilay loha fahafito amin’ireo fanjakana valo ao amin’ny faminanian’ny Baiboly, araka ny aseho na ao amin’ny sariolona hitan’i Nebokadnezara ao amin’ny Daniela toko faha-roa, na koa ao amin’ireo loha valo ao amin’ny Apokalypsy toko faha-fito ambin’ny folo. Ny Firenena Mikambana dia “fahagagana hafa any an-danitra,” amin’ilay fotoana indrindra izay ananganana any an-danitra ny faneva, izay teraka tao amin’ny arabe mandalo eo amin’ny lohasahan’ny taolana maina maty. Ny dragona sy ny vehivavy dia miseho ho fahagagana any an-danitra amin’ny fotoanan’ny lalàna alahady, izay ihany koa no teboka mihitsy andehanan’ny bibidia avy amin’ny ranomasina, dia ny Katôlisma, “hagadrahin’ny fahagagana” koa.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Ary hitako ny iray tamin’ny lohany toy ny voatratra ratra mahafaty; nefa sitrana ny ratra mahafaty nahazo azy; ary gaga ka nanaraka an’ilay bibidia izao tontolo izao rehetra izao. Apokalypsy 13:3.
The world is wondering after the papal sea beast, ‘after’ its deadly wound is healed, and it is healed at the Sunday law in the United States. The ensign, the dragon and the beast are all being wondered after, beginning at the Sunday law in the United States. The false prophet manifests the most significant of the satanic wonders at that very same time, for it is immediately after the Sunday law, where the false prophet has just begun to speak as a “dragon,” that he goes forth to deceive the entire world, and he accomplishes his deception from heaven.
Izao tontolo izao dia gaga manaraka ilay bibidia avy amin’ny ranomasina ara-papaly, “rehefa” sitrana ny feriny mahafaty, ary sitrana izany amin’ny lalàn’ny Alahady any Etazonia. Ny saina famantarana, ny dragona ary ny bibidia dia samy gaga arahina avokoa, manomboka amin’ny lalàn’ny Alahady any Etazonia. Ny mpaminany sandoka dia mampiseho ny zava-mahagaga satanika manan-danja indrindra amin’izany fotoana izany indrindra, satria avy hatrany aorian’ny lalàn’ny Alahady, izay vao nanomboka niteny tahaka ny “dragona” ny mpaminany sandoka, dia mivoaka izy hamitaka izao tontolo izao manontolo, ary avy any an-danitra no anatanterahany ny famitahany.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:11–13.
Ary hitako nisy bibidia iray hafa niakatra avy tamin’ny tany; ary nanana tandroka roa tahaka ny zanak’ondry izy, nefa niteny tahaka ny dragona. Ary izy mampiasa ny fahefana rehetra ananan’ilay bibidia voalohany eo anatrehany, ka mampanompo ny bibidia voalohany ny tany sy izay monina eo aminy, dia ilay izay sitrana ny ratra nahafaty azy. Ary manao fahagagana lehibe izy, dia mampidina afo avy any an-danitra ho amin’ny tany eo imason’ny olona. Apokalypsy 13:11–13.
The war that began in the third heaven, ends in the first heaven. The three-fold union of the dragon, the beast and the false prophet are identified by the Bible and the Spirit of Prophecy as the evil confederacy. At the Sunday law, the three-fold union begins leading the entire world in warfare against the woman, as it marches to Armageddon. At the Sunday law, they take their positions in the battlefield of the first heaven, and then they lose! As Rome rises to power three times in the history of the world, it always conquers first its enemy, then its ally, then its victim, and then falls.
Ny ady izay nanomboka tany amin’ny lanitra fahatelo dia mifarana ao amin’ny lanitra voalohany. Ny firaisana telo sosona, dia ny dragona sy ny bibidia ary ny mpaminany sandoka, dia asehon’ny Baiboly sy ny Fanahin’ny Faminaniana ho ilay firaisan-kina ratsy. Amin’ny lalàna alahady, io firaisana telo sosona io dia manomboka mitarika izao tontolo izao manontolo hiady amin’ilay vehivavy, eo am-pirosoany ho any Hara-magedona. Amin’ny lalàna alahady, izy ireo dia maka ny toerany eo amin’ny sahan’ady ao amin’ny lanitra voalohany, ary avy eo dia resy! Satria i Roma, rehefa miakatra eo amin’ny fahefana in-telo eo amin’ny tantaran’izao tontolo izao, dia mandresy mandrakariva aloha ny fahavalony, avy eo ny mpiara-dia aminy, avy eo ny iharany, ary avy eo dia lavo.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:13–16.
Ary hitako fa nisy fanahy maloto telo tahaka ny sahona nivoaka avy tamin’ny vavan’ilay dragona sy tamin’ny vavan’ilay bibidia ary tamin’ny vavan’ilay mpaminany sandoka. Fa fanahin’ny demonia ireny, izay manao famantarana mahagaga, ka mivoaka mankany amin’ny mpanjakan’ny tany sy ny izao tontolo izao rehetra mba hanangona azy ho amin’ny adin’ny andro lehiben’Andriamanitra Tsitoha. Indro, avy tahaka ny mpangalatra Aho. Sambatra izay miambina ka mitandrina ny fitafiany, fandrao mandeha mitanjaka izy, ka ho hitan’ny olona ny fahamenarany. Ary nangoniny ho any amin’ny fitoerana iray, izay atao amin’ny teny hebreo hoe Armagedona. Apokalypsy 16:13–16.
The “war in heaven” in “the last days” is not metaphorical, it is a war of communication that is carried out in the heavens. Out of the mouth of the dragon, the mouth of the beast and the mouth of the false prophet comes the “spirits of devils” that work “miracles.” The word “spirit” means breath, and the breath is a symbol of a message. The breath of Ezekiel thirty-seven brings the dead bones to life, and it does so by delivering the message of Islam, which in the Bible is represented as the east wind. “Spirit,” “wind” and “breath” are the same word translated into those three English words both in the Hebrew and in the Greek.
Ang “digmaan sa langit” sa “mga huling araw” ay hindi talinghaga; ito ay isang digmaan ng komunikasyon na isinasagawa sa mga langit. Mula sa bibig ng dragon, sa bibig ng halimaw, at sa bibig ng huwad na propeta ay lumalabas ang “mga espiritu ng mga demonyo” na gumagawa ng “mga himala.” Ang salitang “espiritu” ay nangangahulugang hininga, at ang hininga ay sagisag ng isang mensahe. Ang hininga sa Ezekiel tatlumpu’t pito ay nagbibigay-buhay sa mga patay na buto, at ginagawa nito iyon sa pamamagitan ng paghahatid ng mensahe ng Islam, na sa Biblia ay kinakatawan bilang hanging silangan. Ang “espiritu,” “hangin,” at “hininga” ay iisang salita na isinalin sa tatlong salitang Ingles na iyon kapuwa sa Hebreo at sa Griyego.
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Afaka mampiditra aina vaovao ao amin’ny fanahy tsirairay izay maniry amim-pahatsoram-po hanompo Azy Andriamanitra, ary afaka mikasika ny molotra amin’ny vainafo velona nalaina avy teo amin’ny alitara Izy, ka mahatonga azy ireo hahay miteny amim-pahatsaràna ny fiderana Azy. Feo an’arivony no ho voatondraky ny hery hamoaka ireo fahamarinana mahagaga ao amin’ny Tenin’Andriamanitra. Ny lela mivazavaza dia ho vahana, ary ny saro-kenatra dia hampaherezina hitondra fijoroana vavolombelona feno herim-po ho amin’ny fahamarinana. Enga anie ny Tompo hanampy ny vahoakany hanadio ny tempolin’ny fanahy ho afaka amin’ny fahalotoana rehetra, ary hitahiry fifandraisana akaiky tokoa Aminy, mba hahatonga azy ireo ho mpandray anjara amin’ny ranonorana farany rehefa harotsaka izany.” Review and Herald, July 20, 1886.
The “spirits” that come out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet represent satanic messages. In the first battle in the third heaven–it was corrupted communications as represented by the corrupted light bearer. In the last battle in the first heaven–it is once again, corrupted communications. The corrupted communications that Satan used in the warfare of the third heaven, that is to be used again in the warfare of the first heaven, was mesmerism, which in modern times is called hypnosis.
Ny “fanahy” izay mivoaka avy amin’ny vavan’ny dragona, avy amin’ny vavan’ny bibidia, ary avy amin’ny vavan’ilay mpaminany sandoka dia maneho hafatra satanika. Tamin’ny ady voalohany tany amin’ny lanitra fahatelo—dia fifandraisana voageja no nisy, araka izay nasehon’ilay mpitondra fahazavana voageja. Tamin’ny ady farany tany amin’ny lanitra voalohany—dia fifandraisana voageja indray no misy. Ny fifandraisana voageja izay nampiasain’i Satana tamin’ny ady tany amin’ny lanitra fahatelo, ka mbola hampiasaina indray amin’ny ady tany amin’ny lanitra voalohany, dia ny mesmerisma, izay antsoina amin’izao andro maoderina izao hoe hipnozy.
“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Manuscript 86, 1905.
“Tsy tokony handalina ny siansa momba ny fomba hampanaovana babo ny sain’ireo izay mifandray aminy ny lehilahy sy ny vehivavy. Izany no siansa ampianarin’i Satana. Tokony hanohitra ny zavatra rehetra tahaka izany isika. Tsy tokony hikitikitika ny mesmerisma sy ny hipnotisma isika—dia ny siansan’ilay very ny toerana ambony nananany tany am-boalohany ka noroahina hiala tao amin’ny kianjan’ny lanitra.” Manuscript 86, 1905.
Hypnotism is accomplished in the world today by the techno-giants through the worldwide web, which employs what is labeled as the science of modern advertising, but is actually the ultimate sophistication of the old satanic science of hypnotism. The globalists, techno-giants and billionaires intend to capture their prey in a “web” of deceit that is already established worldwide. Satan’s PsyOps on the whole world if you will. It is satanic messages that lead the world to Armageddon, and those satanic messages are proclaimed in the heavens at the very same time the three angels are proclaiming Christ’s message in the heavens.
Ny famosaviana ara-tsaina dia tanterahina eto amin’izao tontolo izao ankehitriny amin’ny alalan’ireo goavambe ara-teknolojia amin’ny alalan’ny tambajotra maneran-tany, izay mampiasa izay antsoina hoe siansan’ny dokambarotra maoderina, nefa raha ny marina dia ilay fahalavorariana faratampony amin’ilay siansa satanika fahiny momba ny famosaviana ara-tsaina izany. Ny globalista sy ireo goavambe ara-teknolojia ary ireo mpanefoefo an’arivony tapitrisa dia mikasa hisambotra ny hazany ao anatin’ny “harato” fitaka izay efa niorina maneran-tany. Izany no PsyOps an’i Satana atao amin’izao tontolo izao manontolo, raha tianao holazaina amin’izany. Hafatra satanika no mitarika izao tontolo izao ho any Hara-magedona, ary ireo hafatra satanika ireo dia ambaràna any an-danitra amin’io fotoana io ihany izay ambaran’ireo anjely telo ny hafatr’i Kristy any an-danitra.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:6–11.
Ary hitako anjely iray hafa koa nanidina teny afovoan’ny lanitra, nanana ny filazantsara mandrakizay hotorina amin’izay monina etỳ ambonin’ny tany, dia amin’ny firenena rehetra sy ny fokom-pirenena sy ny samy hafa fiteny ary ny vahoaka rehetra, nanao tamin’ny feo mahery hoe: Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny andro fitsarany; ary miankohofa eo anatrehan’Izay nanao ny lanitra sy ny tany sy ny ranomasina ary ny loharanon-drano. Ary nisy anjely iray hafa koa nanaraka, nanao hoe: Rava Babylona, rava ilay tanàna lehibe, satria nampisotro ny firenena rehetra ny divain’ny fahatezerana avy amin’ny fijangajangany izy. Ary nisy anjely fahatelo koa nanaraka azy ireo, nanao tamin’ny feo mahery hoe: Raha misy olona miankohoka eo anatrehan’ny bibidia sy ny sariny ka mandray ny mariny eo amin’ny handriny, na eo amin’ny tànany, dia izy koa hisotro ny divain’ny fahatezeran’Andriamanitra, izay voarotsaka tsy misy fangaro ao amin’ny kapoakan’ny fahavinirany; ary hampijalina amin’ny afo sy solifara eo anatrehan’ny anjely masina sy eo anatrehan’ny Zanak’ondry izy; ary ny setroky ny fampijaliany dia miakatra mandrakizay doria; ary tsy manam-pitsaharana andro aman’alina izay miankohoka eo anatrehan’ny bibidia sy ny sariny, na iza na iza mandray ny mariky ny anarany. Apokalypsy 14:6–11.
The “spirits” that come from each member of the three-fold union, comes out of their mouths. The speaking of a nation is the action of its government.
Ny “fanahy” izay mivoaka avy amin’ny tsirairay amin’ireo mpikambana ao amin’ilay firaisana telo sosona dia mivoaka avy amin’ny vavany. Ny fitenenan’ny firenena iray dia ny asan’ny fitondram-panjakany.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Ny fitenenan’ny firenena dia ny asan’ny fahefany mpanao lalàna sy mpitsara.” The Great Controversy, 443.
Jeremiah was promised that if he would separate the wheat from the chaff, and not return to the chaff (though the chaff could return to him), that God would make him His “mouth.”
Nampanantenaina i Jeremia fa raha havahany ny vary sy ny akofa, ary tsy hiverina ho amin’ny akofa izy (na dia mahazo miverina ho aminy aza ny akofa), dia hataon’Andriamanitra ho “vavany” izy.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:17–19.
Tsy nipetraka teo amin’ny fiangonan’ny mpaneso aho, na nifaly; nipetraka irery aho noho ny tananao; fa nofenoinao fahatezerana aho. Nahoana no maharitra mandrakariva ny fanaintainiako, ary tsy azo sitranina ny feriko, izay mandà tsy ho sitrana? Ho amiko va Hianao dia tahaka ny mpandainga tokoa, sy tahaka ny rano izay ritra? Koa izao no lazain’i Jehovah: Raha miverina hianao, dia hampodiko indray, ka hitsangana eo anoloako; ary raha avahanao ny zava-tsarobidy hiala amin’ny zava-poana, dia ho tahaka ny vavako hianao; aoka izy hiverina aminao; fa aza miverina any aminy kosa hianao. Jeremia 15:17–19.
Jeremiah is representing the Millerites in their first disappointment, who thought God had lied. God had not lied, He simply held his hand over a mistake in the 1843 chart. Jeremiah was promised, as those who were disappointed at July 18, 2020, are promised; that if they would separate from the foolish persons and satanic teachings that were present before the disappointment, then the Lord would make Jeremiah, and those he typifies, His “mouth.” The 1843 chart had been produced in fulfillment of the command to do so in Habakkuk chapter two.
I Jeremia dia maneho ireo Millerita tamin’ny fahadisoam-panantenany voalohany, izay nihevitra fa nandainga Andriamanitra. Tsy nandainga Andriamanitra; nanarona tamin’ny tànany fotsiny Izy ny fahadisoana iray teo amin’ny tabilao 1843. Nomena teny fikasana i Jeremia, tahaka ireo izay diso fanantenana tamin’ny 18 Jolay 2020 koa no nomena teny fikasana; fa raha misaraka amin’ireo olona adala sy ny fampianarana satanika izay teo alohan’ny fahadisoam-panantenana izy ireo, dia hataon’i Jehovah ho “vavany” i Jeremia, sy ireo izay asehony. Ny tabilao 1843 dia novokarina ho fahatanterahan’ilay baiko hanao izany ao amin’ny Habakoka toko faharoa.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.
“Ny fijoroana vavolombelona niraisan’ireo mpampianatra sy gazetin’ny Fiavian’i Kristy Fanindroany, raha mbola niorina teo amin’ny ‘finoana tany am-boalohany,’ dia izao: ny famoahana ilay tabilao dia fahatanterahan’ny Habakoka 2:2, 3. Raha lohahevitry ny faminaniana ilay tabilao (ary izay mandà izany dia miala amin’ny finoana tany am-boalohany), dia manaraka amin’izany fa 457 tal. JK no taona hanombohana fanisana ny 2300 andro. Tsy maintsy 1843 no fotoana navoaka voalohany, mba hahatonga ‘ny fahitana’ ‘hiandry,’ na mba hisian’ny fotoana fiandrasana, izay tokony hatoritory sy hatorian’ny antokon’ny virijina eo amin’ilay lohahevitra lehibe momba ny fotoana, fotoana fohy mialoha ny hanaitra azy ireo amin’ny Antso amin’ny Misasakalina.” James White, Second Advent Review and Sabbath Herald, Boky 1, Laharana 2.
The Lord, through Habakkuk, commanded the Millerites to produce the 1843 chart, and it contained an error that the Lord held His hand over. This is why Jeremiah states that his disappointment was because of God’s hand. When, after the disappointment, the Lord led the Millerites back to Habakkuk chapter two, they saw the promise, that even though the vision would tarry, that they should wait for it, for it would not lie, and that at the end it would “speak”.
Ny Tompo, tamin’ny alalan’i Habakoka, dia nandidy ny Millerita hamokatra ny tabilao 1843, ary nisy fahadisoana tao anatiny izay notazonin’ny tanan’ny Tompo. Izany no antony ilazan’i Jeremia fa noho ny tanan’Andriamanitra no nahatonga ny fahadisoam-panantenany. Rehefa, taorian’ny fahadisoam-panantenana, ny Tompo dia nitarika ny Millerita hiverina ho amin’ny Habakoka toko faharoa, dia hitany ny teny fikasana, fa na dia haharitra aza ny fahitana, dia tokony hiandry izany izy ireo, fa tsy handainga izany, ary amin’ny farany dia “hiteny” izany.
The vision “speaking” represented the content of the prophetic message, and the promise to Jeremiah was if he would shake off the disappointment, return to the zeal for the message he had before the disappointment, and if he would make the distinction between wheat and chaff, he would be God’s “mouth,” and would present the message of the Midnight Cry.
Ny fahitana “miteny” dia naneho ny votoatin’ny hafatra ara-paminaniana, ary ny teny fikasana ho an’i Jeremia dia izao: raha esoriny ny fahadisoam-panantenana, ka miverina amin’ilay hafanam-po ho amin’ny hafatra izay nananany talohan’ny fahadisoam-panantenana izy, ary raha ataony mazava ny fanavahana ny vary sy ny akofa, dia ho “vavan’Andriamanitra” izy, ka hitory ny hafatry ny Antso amin’ny Mamatonalina.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Fa mbola ho amin’ny fotoana voatendry ihany ny fahitana; nefa amin’ny farany dia hiteny izy ka tsy handainga; na dia maharitra ela aza izy, dia andraso ihany; fa ho avy tokoa izy ka tsy hitaredretra. Habakoka 2:3.
Those represented by Jeremiah, in both the movement of the first and third angels, who fulfill the command to return, will be the “mouth” of the Lord in the warfare against the evil confederacy, on the battlefield of the first heaven. They will present the message of the Midnight Cry. Those represented by Jeremiah are now hearing a “voice” in the wilderness. Three and a half symbolic days is a symbol of a prophetic wilderness.
Izay rehetra asehon’i Jeremia, na teo amin’ny hetsiky ny anjely voalohany na ny anjely fahatelo, izay manatanteraka ny didy hiverina, dia ho “vavan” Jehovah ao amin’ny ady atao amin’ilay firaisan-tetika ratsy, eo amin’ny sahan’ady ao amin’ny lanitra voalohany. Izy ireo no hitory ny hafatry ny Antso Amin’ny Mamatonalina. Izay asehon’i Jeremia dia mandre “feo” any an-efitra ankehitriny. Telo andro sy tapany ara-panoharana dia tandindon’ny efitra ara-paminaniana.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Ny feon’izay miantso any an-efitra hoe: Amboary ny lalan’i Jehovah, ahitsio any an-taniefitra ny làlambe ho an’Andriamanitsika. Ny lohasaha rehetra hasandratra, ary ny tendrombohitra sy ny havoana rehetra haetry; ny meloka hahitsy, ary ny tany mikitoantoana ho tonga lemaka. Dia haseho ny voninahitr’i Jehovah, ary ny nofo rehetra hiara-mahita izany; fa ny vavan’i Jehovah no efa niteny. Isaia 40:3–5.
We will continue our consideration of the last battle of the probationary war, that began in the third heaven and ends in the first heaven in the next article.
Ao amin’ny lahatsoratra manaraka no hanohizantsika ny fandinihantsika ny ady farany amin’ilay adim-pitsapana, izay nanomboka tany amin’ny lanitra fahatelo ka mifarana any amin’ny lanitra voalohany.
Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:33–35.
Dia nivory niangona avokoa ny Midianita sy ny Amalekita ary ny zanaky ny atsinanana, ka nita ary nitoby teo amin’ny lohasahan’i Jezreela. Fa ny Fanahin’i Jehovah tonga tamin’i Gideona, dia nitsoka anjomara izy; ary ny taranak’i Abiezera dia nivory nanaraka azy. Ary nandefa iraka eran’i Manase rehetra izy; ka izy koa dia nivory nanaraka azy; ary nandefa iraka tany amin’i Asera sy tany amin’i Zebolona ary tany Naftaly izy; dia niakatra hitsena azy ireo ireo. Mpitsara 6:33–35.