The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.
Ang adyáng pagsúbok ng mga anghel, na nagsimulâ kay Lucifer sa ikatlóng langit na inilalarawan sa Apocalipsis kabanata dose, ay sumasagisag sa adyáng pagsúbok ng mga tao at mga anghel, na nagwawakás sa unang langit. Nang si Satanas at ang kaniyang mga anghel ay pinalayas mula sa ikatlóng langit, nagbukas si Satanas ng isang bagong larangan ng labanan sa halamanan ng Eden. Gaya ng sa digmaan sa ikatlóng langit na kinasasangkutan ni Lucifer, ang Diyos ay nagtakda rin ng isang panahon ng pagsúbok para sa sangkatauhan. Ang digmaan sa unang langit na taimtim na nagsisimula sa malapit nang dumarating na batas ng Linggo ay kumakatawan sa wakas ng panahon ng pagsúbok para sa sangkatauhan.
In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.
Ao amin’ny toko faha‑roambinifolo sy faha‑telo ambin’ny folo ao amin’ny Apokalypsy dia aseho ny dragona sy ny bibidia ary ny mpaminany sandoka. Araka ny fanao mahazatra, ireo hery telo ireo dia heverina fa maneho indrindra ny tantara lasa momba azy telo ireo; kanefa i Jaona dia nasaina hanoratra ny “zavatra izay mbola ho avy,” ary ny bokin’ny Apokalypsy manontolo dia miresaka ny amin’ny “andro farany,” koa dia ampiharinay ny foto-kevitra ara-Baiboly fa ny farany dia asehon’ny fiandohana, ka ny tandindona ao amin’ny Apokalypsy dia ampiharina ho fahamarinana ankehitriny, fa tsy fahamarinana lasa.
Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.
I Satana dia efa voafaritra, na tamin’ilay ady natombony tany amin’ny lanitra fahatelo, na tamin’ilay ady voalohany nentiny teo amin’ny olombelona tao amin’ny saha Edena, ho nampiasa “famosaviana” mba hampitana ny fifandraisana voaolanany, mba hanatanterahany ny adiny.
“Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.
“Naka fanahy an’i Adama voalohany tao Edena Satana, ary niady hevitra tamin’ilay fahavalo Adama, ka tamin’izany dia nomeny tombony izy. Nampiharin’i Satana tamin’i Adama sy Eva ny herin’ny fanajamban-tsainy, ary izany hery izany no niezahany hampiharina tamin’i Kristy. Fa rehefa voatonona ny tenin’ny Soratra Masina, dia fantatr’i Satana fa tsy nananany izay mety hahazoany fandresena izy.”
“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.” Mind, Character and Personality, 713.
“Ang mga lalaki ug mga babaye dili angay magtuon sa siyensiya kon unsaon pagbihag sa mga hunahuna niadtong mga nakig-uban kanila. Kini mao ang siyensiya nga gitudlo ni Satanas. Kinahanglan natong batokan ang tanang butang nga sama niini. Dili kita angay manghilabot sa mesmerismo ug hipnotismo—ang siyensiya niadtong usa nga nawad-an sa iyang unang kahimtang ug gipapahawa gikan sa mga sawang sa langit.” Mind, Character and Personality, 713.
The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.
Ny “siansa izay ampianarin’i Satana” dia efa nohamafisin’ireo mpivarotra maneran-tany, ary tanterahina amin’ny alalan’ny “lalambe goavan’ny fampahalalana” amin’ny “andro farany.” Satana no rain’ny lainga, ary ireo goavambe eo amin’ny haino aman-jery dia tsy vitan’ny hoe mampiroborobo ny lainga ihany, fa manivana ny fahamarinana koa izy, manara-dia ireo izay heveriny ho mpivadi-pinoana, ary mampiasa ny endrika fampisainana lalina indrindra sy mandroso indrindra izay efa nampiharina teo amin’ny tantaran’ny planeta tany. Ny ady izay nanomboka tany amin’ny lanitra fahatelo dia manasongadina ity toetran’ny adin’i Satana ity, mba hahatonga ireo mahatoky velona amin’ny fotoana hanombohan’ny adin’ny lanitra voalohany ho efa nampitandremana mialoha amin’ny alalan’ny fahalalana mialoha. Rehefa takatsika fa ny foibe fanaraha-maso ny tambajotra maneran-tany sy ny “lalambe goavan’ny fampahalalana” dia tantanina sy fehezina any Etazonia, dia mahazo fijery isika ny amin’ny hevitr’izany hoe i Etazonia no mampidina afo avy any an-danitra ka mamitaka izao tontolo izao manontolo. Ny “afo” ao amin’ny bokin’ny Apokalypsy dia maneho hafatra.
The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.
Ny tandindona ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, ary andininy fahatelo ambin’ny folo, dia nalaina avy amin’ny ady teo an-tendrombohitra Karmela, izay tsy nahafahan’ny mpaminanin’i Bala sy ny mpaminanin’ny ala masina niantso afo hidina avy any an-danitra hanamafisana fa i Bala sy Astarta dia andriamanitra marina. I Bala, izay andriamanitra lahy, ary i Astarta, izay andriamanitra vavy, dia maneho ny sarin’ilay bibidia, dia ny fitambaran’ny fiangonana sy ny fanjakana izay tsy masina. Ireo no mpaminanin’i Jezebela, izay tao anatin’ny fifandraisana tsy masina tamin’i Ahaba. Ireo vavolombelona ara-paminaniana roa ireo momba ny sarin’ilay bibidia ao amin’ny tantaran’ny Tendrombohitra Karmela dia manondro ny anjara asan’i Etazonia amin’ny fananganana voalohany sarin’ny rafitra papaly ao Etazonia, ary avy eo maneran-tany. Ny “afo” tao Karmela no tokony ho porofon’izay tena Andriamanitra marina. Naneho fanambarana avy any an-danitra izay nanondro ilay Andriamanitra marina izany, ary io olana io ihany koa no mitoetra rehefa mampidina afo avy any an-danitra i Etazonia.
In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.
Ao amin’ny bokin’i Isaia, Andriamanitra, Izay manambara ny farany hatramin’ny voalohany, dia miteny amin’ilay toe-javatra mihitsy tao an-tendrombohitra Karmela fahiny, ary koa amin’ilay toe-javatra ara-paminaniana izay aseho rehefa mampidina afo avy any an-danitra i Etazonia.
Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.
Arosoy ny adinareo, hoy Jehovah; ento ny antonyreo mahery, hoy ny Mpanjakan’i Jakoba. Aoka izy hitondra izany ka hampiseho amintsika izay hitranga; aoka izy hilaza ny zavatra taloha, izay izy, mba hodinihintsika sy hahafantarantsika ny farany; na hambarany amintsika ny zavatra ho avy. Asehoy ny zavatra izay ho avy rahatrizay, mba hahafantaranay fa andriamanitra ianareo; eny, manaova soa, na manaova ratsy, mba ho talanjona izahay ka hibanjina izany miaraka. Indro, tsinontsinona ianareo, ary tsinontsinona ny asanareo; fahavetavetana izay mifidy anareo. Efa nanangana anankiray avy any avaratra Aho, ka ho avy izy; avy amin’ny fiposahan’ny masoandro no hiantsoany ny anarako; ary ho tonga amin’ny mpanapaka izy tahaka ny amin’ny feta, ary tahaka ny mpanefy vilany manitsakitsaka ny tanimanga. Iza no nanambara hatramin’ny voalohany, mba hahafantarantsika? ary fahiny, mba hilazantsika hoe: Marina izy? Eny, tsy misy mampiseho; eny, tsy misy manambara; eny, tsy misy mandre ny teninareo. Ny voalohany dia hilaza amin’i Ziona hoe: Indreo, indreo izy! ary hanome an’i Jerosalema Aho izay mitondra teny soa mahafaly. Isaia 41:21–27.
In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”
Ao amin’ny adin’ny lanitra voalohany izay hatomboka amin’ilay lalàna Alahady ho avy tsy ho ela, dia havela ny Etazonia, ary koa i Satana tenany, “hampiseho” ny “antony” ananany, ary hampidina afo avy any an-danitra izy ireo amin’ny fiezahana hanaporofo fa ny andriamanitr’i Jezebela no Andriamanitra marina. Ho terena izao tontolo izao hanaiky ny mariky ny andron’ny fanompoam-pivavahana an’io andriamanitra io. Ny afo izay ampidinina avy any an-danitra, amin’ny alalan’ilay “lalam-be ambony fampitam-baovao” ho an’ny olombelona rehetra, dia asan’ny “tsy misy”, ary izay mifidy ny hafatra ampitaina amin’ny alalan’izany fitaovana izany dia “fahavetavetana.”
In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”
Ao anatin’izany ady izany, ny iray hetsy sy efatra amby efapolo arivo, ary aorian’izany ny vahoaka betsaka, no ho vavolombelon’Andriamanitra amin’ny adihevitra momba izay Andriamanitra marina. Ny hafatra ampitaina avy amin’ny lafiny roa tonta amin’ilay ady dia aseho ho “afo.” Hangonina ny firenena rehetra mba hamaritana izay Andriamanitra marina, ary hisy karazana vavolombelona roa mba hampiorina ny “marina.”
Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.
Aoka hivory ny firenena rehetra, ary aoka hangonina ny vahoaka: iza amin’izy ireo no mahay manambara izany sy mampahafantatra antsika ny zavatra taloha? Aoka havoakany ny vavolombelony mba hohamarinina izy; na aoka izy hihaino ka hanaiky hoe: Marina izany. Ianareo no vavolombeloko, hoy Jehovah, sy ny mpanompoko izay nofidiko, mba hahafantaranareo sy hinoanareo Ahy ary hahazoanareo fa Izaho no Izy; talohako tsy nisy Andriamanitra noforonina, ary aoriako tsy hisy koa. Izaho, dia Izaho, no Jehovah; ary afa-tsy Izaho dia tsy misy Mpamonjy. Izaho no nanambara sy namonjy ary naneho, fony tsy nisy andriamani-kafa teo aminareo; koa ianareo no vavolombeloko, hoy Jehovah, fa Izaho no Andriamanitra. Isaia 43:9–12.
The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?
Ny fanehoana farany an’i Tendrombohitra Karmela dia manana vavolombelona ho an’i Satana sy vavolombelona ho an’Andriamanitra. Ny fampisehoana dia natao hanaporofoana hoe iza no tena Andriamanitra marina, kanefa inona no tokony hotsarovan’ny vavolombelona mahatokin’Andriamanitra ho vavolombelonina?
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.
Izao no lazain’i Jehovah, Mpanjakan’ny Isiraely sy Mpanavotra azy, dia Jehovah Tompon’ny maro hoe: Izaho no Voalohany, ary Izaho no Farany; ary tsy misy Andriamanitra afa-tsy Izaho. Ary iza, tahaka Ahy, no hiantso sy hanambara izany ary handahatra izany eo anatrehako, hatrizay nanendrenako ny firenena fahiny? Ary aoka hasehony aminy ny zavatra ho avy sy izay mbola ho tonga. Aza matahotra hianareo, ary aza mangovitra; moa tsy efa nolazaiko taminao va izany hatramin’izany andro izany sy nambarako? Eny, hianareo no vavolombeloko. Misy Andriamanitra va afa-tsy Izaho? Eny, tsy misy Vatolampy; tsy mahalala iray aza Aho. Izay rehetra manao sarin-javatra voasokitra dia zava-poana avokoa; ary ny zava-tsoa tiany indrindra tsy hitondra soa; ary izy tenany ihany no vavolombelony; tsy mahita izy, na mahalala, mba ho menatra. Isaia 44:6–9.
The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.
Ny mahatoky ao amin’ny fifanandrinana farany eo amin’ny Tendrombohitra Karmela dia tokony hijoro ho vavolombelon’ny fahamarinana fa Andriamanitra no Voalohany sy ny Farany. Izy no Andriamanitra izay “nanendry ny vahoaka fahiny,” mba hampahafantarana ny “zavatra ho avy.” Ny vavolombelon’Andriamanitra dia tokony hanambara ny Fanambaran’i Jesosy Kristy izay novahana ny tombo-kaseny mialoha indrindra ny ady farany eo amin’ny Tendrombohitra Karmela.
Satan’s Mount Carmel message is represented as fire that comes down out of heaven.
Ny hafatry Satana momba ny Tendrombohitra Karmela dia aseho ho afo midina 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.
The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.
Io andininy io dia mamaritra ny fahagagana tanterahin’i Etazonia amin’ny alalan’ny siansa maoderina momba ny hipnotisma, izay ampitaina amin’ny olombelona amin’ny alalan’ny “lalambe goavan’ny fampahalalam-baovao.” Nefa io andininy io koa dia miresaka ny fisehoan’i Satana tenany rehefa maka tahaka an’i Kristy izy.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Ilay anjely izay miray amin’ny fanambarana ny hafatry ny anjely fahatelo dia hampahazava ny tany rehetra amin’ny voninahiny. Asa maneran-tany sy manana hery tsy fahita no voalaza mialoha eto. Ny hetsika Adventista tamin’ny 1840–44 dia fanehoana be voninahitra ny herin’Andriamanitra; ny hafatry ny anjely voalohany dia nentina tany amin’ny toby misionera rehetra eran-tany, ary tany amin’ny firenena sasany dia nisy ny fahalianana ara-pivavahana lehibe indrindra izay efa hita tany amin’ny tany rehetra hatramin’ny Fanavaozana tamin’ny taonjato fahenina ambin’ny folo; nefa mbola hihoatra lavitra izany ny hetsika mahery eo ambanin’ny fampitandremana farany ataon’ny anjely fahatelo.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Ny asa dia hitovy amin’ny tamin’ny Andron’ny Pentekosta. Tahaka ny nanomezana ny ‘orana aloha’, dia ny firotsahan’ny Fanahy Masina tamin’ny fanokafana ny filazantsara, mba hampaniry ny voa sarobidy, dia toy izany koa no hanomezana ny ‘orana aoriana’ amin’ny famaranana azy mba hampahamasaka ny vokatra. ‘Ary amin’izany dia ho fantatsika, raha maharitra hahalala an’i Jehovah isika; ny fivoahany dia voavoatra tahaka ny maraina; ary ho avy amintsika tahaka ny ranonorana Izy, dia tahaka ny orana aoriana sy ny orana aloha amin’ny tany.’ Hosea 6:3. ‘Koa mifalia, ry zanak’i Ziona, ary miravoravoa ao amin’i Jehovah Andriamanitrareo; fa nomeny anareo araka ny antonony ny orana aloha, ary hampilatsahiny ho anareo ny ranonorana, dia ny orana aloha sy ny orana aoriana.’ Joela 2:23. ‘Ary amin’ny andro farany, hoy Andriamanitra, no handrotsahako ny Fanahiko amin’ny nofo rehetra.’ ‘Ary izay rehetra hiantso ny anaran’ny Tompo no hovonjena.’ Asan’ny Apostoly 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.
“Ny asa lehibe ataon’ny filazantsara dia tsy hifarana amin’ny fanehoana kely kokoa ny herin’Andriamanitra noho izay nanamarika ny fiandohany. Ireo faminaniana izay tanteraka tamin’ny firotsahan’ny ranonorana aloha tamin’ny fanokafana ny filazantsara dia mbola ho tanteraka indray amin’ny ranonorana aoriana amin’ny famaranany. Ireo no ‘andro famelombelomana’ izay nantenain’ny apostoly Petera mialoha, raha hoy izy: ‘Koa mibebaha hianareo, ka miverena, mba hovonoina ny fahotanareo, raha tonga avy amin’ny tavan’ny Tompo ny andro famelombelomana; ary Izy haniraka an’i Jesosy.’ Asan’ny Apostoly 3:19, 20.”
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Ireo mpanompon’Andriamanitra, izay ny tavany nohazavain’ny famirapiratan’ny fanokanana masina, dia hirohotra hiala amin’ny toerana iray ho any amin’ny toerana hafa hanambara ny hafatra avy any an-danitra. Amin’ny alalan’ny feo an’arivony, eran’ny tany rehetra, no hanomezana ny fampitandremana. Hisy fahagagana hatao, hositranina ny marary, ary ny famantarana sy ny zava-mahagaga dia hanaraka ny mino. Satana koa miasa, amin’ny fahagagana fitaka, eny, mampidina afo avy any an-danitra eo imason’ny olona aza. Apokalypsy 13:13. Amin’izany no hampijoroana ny mponina amin’ny tany handray ny lafiny hiorenany.” Ilay Hery Mifanandrina Lehibe, 611, 612.
When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.
Rehefa tonga amin’ny fotoana hiantsoan’i Satana afo hidina avy any an-danitra isika, dia “ho voatery hijoro amin’ny toerana hisafidianany ny mponina ambonin’ny tany.” Amin’izany andro izany, ny vavolombelon’Andriamanitra “dia hirohotra avy amin’ny toerana iray ho any amin’ny toerana hafa hanambara ny hafatra avy any an-danitra. Amin’ny alalan’ny feo an’arivony, manerana ny tany rehetra, no hanomezana ny fampitandremana.” Ny asa hotanterahin’ny vavolombelon’Andriamanitra “dia hitovy amin’izay natao tamin’ny Andron’ny Pentekosta,” rehefa ilay “anjely izay miray amin’ny fanambarana ny hafatry ny anjely fahatelo no hanazava ny tany rehetra amin’ny voninahiny.” Tamin’ny Pentekosta, ny afo no tandindon’ny firotsahan’ny Fanahy Masina, ary ny afo koa no tandindon’ny firotsahan’ny fanahy maloton’i Satana.
After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.
Aorian’ny anehoan’i Jaona ny iray hetsy sy efatra arivo sy efatra alina ary ny vahoaka betsaka ao amin’ny Apokalypsy toko faha‑fito, dia asehony ny fisokafan’ny tombo-kase fahafito sy farany. Ny tombo-kase farany na fahafito dia maneho ny famahana ny Apokalypsin’i Jesosy Kristy, ary io ihany no faminaniana ao amin’ny bokin’ny Apokalypsy izay tokony hovahana mialoha indrindra ny hifaranan’ny fotoam-pitsarana. Ny tombo-kase fahafito, ny kotrokorana fito, ary ny Apokalypsin’i Jesosy Kristy dia tandindon’ny fahamarinana iray ihany avokoa, izay sokafana mialoha indrindra ny hifaranan’ny fotoam-pitsarana. Ny Apokalypsin’i Jesosy Kristy dia manasongadina ny toetran’i Kristy sy ny heriny mahary amin’ny maha-Alfa sy Omega Azy. Ny kotrokorana fito dia manondro ny tantara izay ametrahana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina, ary ny tombo-kase fahafito kosa dia manondro ny fidinan’ny Fanahy Masina mandritra ny tantara izay itsanganan’ireo vavolombelona roa amin’ny maty sy andraisany ny hery mahary avy amin’ny “fahamarinan’Andriamanitra,” izay ampitaina avy amin’ny Ray ho amin’ny Zanaka, ho amin’i Gabriela, ho amin’ny mpaminany, ho an’ireo izay misafidy hamaky sy hihaino ary hitandrina ny hery voarakitra ao anatiny.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Ary rehefa nosokafany ny tombo-kase fahafito, dia nisy fahanginana tany an-danitra tokony ho antsasak’adiny. Ary hitako ny anjely fito izay nitsangana teo anatrehan’Andriamanitra; ary nomena trompetra fito izy ireo. Ary nisy anjely iray hafa tonga ka nitsangana teo amin’ny alitara, nitondra fitondrana emboka volamena; ary nomena emboka betsaka izy, mba hanolony izany miaraka amin’ny fivavahan’ny olo-masina rehetra eo ambonin’ny alitara volamena izay teo anoloan’ny seza fiandrianana. Ary ny setroky ny emboka, izay niaraka tamin’ny fivavahan’ny olo-masina, dia niakatra teo anatrehan’Andriamanitra avy tamin’ny tanan’ilay anjely. Ary nalain’ilay anjely ny fitondrana emboka, ka nofenoiny afo avy teo amin’ny alitara, ary nazerany tamin’ny tany izany; dia nisy feo maro sy kotrokorana sy helatra ary horohoron-tany. Apokalypsy 8:1–5.
In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”
Ao amin’ireo andininy ireo, “anjely fito” no “nitsangana teo anatrehan’Andriamanitra” nitondra “trompetra fito.” Ireo anjely fito mitondra trompetra ireo dia noheverina araka ny tokony ho izy, araka ny fanao mahazatra, ho maneho ny fitsaran’Andriamanitra namely an’i Roma noho ny fampiharana an-tery ny fitsaohana ny Alahady. Roma mpanompo sampy, teo ambanin’i Constantin, no namoaka ny lalàna Alahady voalohany tamin’ny taona 321, ary tamin’ny taona 330 dia nozaraina ho atsinanana sy andrefana ny fanjakany. Nanomboka teo dia naneno ny trompetra efatra voalohany, ary izy ireny dia naneho ireo hery ara-tantara izay nentina namely ny fanjakany, ka tamin’ny taona 476 dia nahatonga ny tanànan’i Roma ho eo amin’ny toerana izay tsy nisy mpitondra romana nanapaka azy intsony, dia ilay tanàna izay tandindon’ny herin’i Roma sy ny voninahiny. Rehefa nandany ny lalàna Alahady ny fahefana papaly tao amin’ny Konsilin’i Orléans tamin’ny taona 538, dia najoro i Mohammed hitondra fitsarana hanohitra ny fiangonana romana, araka ny asehon’ny trompetra fahadimy sy fahenina, izay loza voalohany sy faharoa koa, ary naneho ny finoana silamo. Na dia marina aza ny fahatakarana nentin-drazana momba ireo trompetra ireo, dia faritan’ilay andalana izay anehoana azy ao amin’ny Apokalypsy toko fahasivy ho “loza.”
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Ary ny sisa tamin’ny olona izay tsy matin’ireo loza ireo dia mbola tsy nibebaka tamin’ny asan’ny tanany, mba tsy hiankohofany amin’ny demonia sy amin’ny sampy volamena sy volafotsy sy varahina sy vato ary hazo, izay tsy mahita, na mandre, na mandeha akory; ary tsy nibebaka koa izy tamin’ny famonoan’olona nataony, na tamin’ny fanaovany ody, na tamin’ny fijangajangany, na tamin’ny fangalarany. Apokalypsy 9:20, 21.
The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.
Ny fahatanterahana lavorary sy farany ny amin’ireo trompetra fito dia ireo loza fito farany ao amin’ny Apokalypsy toko fahenina ambin’ny folo. Na dia fandinihana tsotra fotsiny aza ny toetra ara-paminaniana momba ireo trompetra fito ao amin’ny Apokalypsy toko fahasivy, dia mampiseho fa manana toetra mifanandrify amin’ireo loza fito farany izy ireny. Ny fanokafana ny tombo-kase fahafito dia miseho eo amin’ny tantara amin’ny fotoana izay efa hifarana ny fotoam-pahasoavana, ary ny fahatezeran’Andriamanitra, izay asehon’ireo loza fito farany, dia efa haraidraika.
When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.
Rehefa i Kristy, amin’ny maha-Liona avy amin’ny firenen’i Joda Azy, no “namaha ny tombo-kase fahafito”, dia nisy anjely tonga ka nitsangana teo amin’ny alitara, nitondra lovia fandoroana ditin-kazo manitra volamena; ary nomena Azy ny ditin-kazo manitra be dia be mba hanolorany izany miaraka amin’ny fivavaky ny olo-masina rehetra teo ambonin’ny alitara volamena izay teo anoloan’ny seza fiandrianana. Ary ny setroky ny ditin-kazo manitra, izay niaraka tamin’ny fivavaky ny olo-masina, dia niakatra teo anatrehan’Andriamanitra avy tamin’ny tanan’ilay anjely.” Ny fidinan’ny Fanahy Masina tamin’ny Pentekosta dia nialohavan’ny vavaka niraisan’ny mino izay nivory tao Jerosalema.
“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.” Selected Messages, book 1, 121.
“Ny fifohazan’ny tena toe-panahy araka an’Andriamanitra eo amintsika no lehibe indrindra sady maika indrindra amin’ny zavatra rehetra ilaintsika. Ny fikatsahana izany no tokony ho asantsika voalohany. Tsy maintsy misy ezaka mafy atao mba hahazoana ny fitahian’ny Tompo, tsy noho Andriamanitra tsy vonona hanome ny fitahiany amintsika, fa satria isika no tsy mbola voaomana handray izany. Ny Raintsika any an-danitra dia vonona kokoa hanome ny Fanahy Masiny ho an’izay mangataka aminy noho ny ray aman-dreny eto an-tany vonona hanome fanomezana tsara ho an’ny zanany. Fa asantsika kosa, amin’ny alalan’ny fiaiken-keloka sy fanetren-tena sy fibebahana ary vavaka mafana, no manatanteraka ny fepetra izay nampanantenain’Andriamanitra hanomezany antsika ny fitahiany. Ny fifohazana dia tsy azo antenaina raha tsy ho valin’ny vavaka.” Selected Messages, boky 1, 121.
The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.
Ny fanokafana ny tombo-kase fahafito dia manondro ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Ny fanisiana tombo-kase dia atomboky ny vavaka, nefa tsy noho ny asan’ny vavaka fotsiny, fa noho ny vavaka manokana iray. Io vavaka manokana io dia aseho ao amin’ny bokin’i Daniela, izay, mazava ho azy, koa no bokin’ny Apokalypsy.
John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.
Jaona ao amin’ny Apokalypsy sy Daniela ao amin’ny bokiny dia maneho ny iray hetsy sy efatra alina amby efatra arivo amin’ny “andro farany.” Amin’ny “andro farany,” ireo izay ho vavolombelon’Andriamanitra mandritra ny adin’ny lanitra voalohany dia hitondra fanambarana momba ilay faminaniana izay voavaha tombo-kase mialoha kelin’ny hifaranan’ny fotoam-pahasoavana. Izany dia aseho ho ny tombo-kase fahafito ao amin’ireo andininy izay dinihintsika ankehitriny. Ny vavaka izay miakatra miaraka amin’ilay anjely mitondra ny “lovia fandoroana ditin-kazo manitra volamena” dia asehon’ny vavak’i Daniela ao amin’ny toko fahasivy amin’ny bokiny. Izany vavaka izany dia vavaka manokana, izay nalahatr’i Mosesy mifandray amin’ny faminanian’ny “impito.” Misy lafiny roa izany vavaka izany, ary i Daniela dia mametraka ny tontolon-kevitry ny vavany misy lafiny roa amin’ny voambolana hoe “ny ozona” sy “ny fianianana” araka an’i Mosesy. Ny bokin’i Daniela sy ny Apokalypsy dia boky iray ihany, ary ireo tsipika faminaniana mitovy izay ao amin’ny bokin’i Daniela dia averina raisina ao amin’ny bokin’ny Apokalypsy.
The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”
Ny vavaka izay miteraka ny fandatsahan’ny afo masina ao amin’ny fihetsik’ilay anjely mahery ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, dia ny vavak’i Daniela momba ny “impito.” Izany no vavaka izay nampidina an’i Gabriela avy any an-danitra mba hanazava ny faminaniana tamin’i Daniela. Rehefa nifarana ny vavaka nataony, izay mandrakotra ny andininy roapolo voalohany ao amin’ny Daniela toko fahasivy, dia nidina i Gabriela tamin’ny fotoana fanaovana ny fanatitra hariva. Ny vavaka miakatra izay raisin’ilay anjely mitondra ny lovia fandoroana volamena dia vavaka miakatra amin’ny filentehan’ny masoandro, amin’ny harivan’ny “andro farany.”
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.
Ary raha mbola niteny sy nivavaka ary niaiky ny fahotako sy ny fahotan’ny oloko Isiraely aho, sady nanolotra ny fifonako teo anatrehan’i Jehovah Andriamanitro noho ny tendrombohitra masin’Andriamanitro, dia eny, raha mbola niteny tamin’ny fivavahana aho, dia ilay lehilahy Gabriela, izay efa hitako tamin’ny fahitana tany am-piandohana, no nalefa hanidina faingana ka nanendry ahy tamin’ny andro fanaovana ny fanatitra hariva. Daniela 9:20, 21.
Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.
Ny vavak’i Daniela dia fiaiken-keloka tsy ny fahotany ihany, fa ny fahotan’ny vahoakan’Andriamanitra koa. Ny vavany no santionan’ny vavaka fibebahana mifandray amin’ny “impito” ao amin’ny Levitikosy enina amby roa-polo.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Ary izay sisa tavela aminareo dia ho reraka tsikelikely noho ny helony any amin’ny tanin’ny fahavalonareo; ary koa noho ny heloky ny razany dia ho reraka tsikelikely miaraka amin’ireo izy. Raha manaiky ny helony izy, sy ny heloky ny razany, mbamin’ny fahadisoany izay nandikany tamiko, ary koa ny nandehanany nifanohitra tamiko; ary fa Izaho kosa dia nandeha nifanohitra taminy koa ka nitondra azy ho any amin’ny tanin’ny fahavalony; raha amin’izany ny fony tsy voafora ka manetry tena, ary ekeny amin’izay ny famaizana noho ny helony: dia hotsarovako ny fanekeko tamin’i Jakoba, ary koa ny fanekeko tamin’i Isaka, ary koa ny fanekeko tamin’i Abrahama no hotsarovako; ary hotsarovako ny tany. Levitikosy 26:39–42.
After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.
Taorian’i Moses naneho ny famaizana mifandray amin’ilay “fito heny”, izay antsoiny hoe “adi-hevitry ny fanekena” an’Andriamanitra, dia asehony izay tokony hataon’ny olon’Andriamanitra raha sy rehefa tonga saina izy fa andevo any amin’ny tanin’ny fahavalo, tahaka an’i Daniela. Ilainy, araka izay nasehon’i Daniela, ny miaiky ny fahotany, ary koa ny fahotan-drainy.
When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.
Rehefa atolotr’ireo izay voantso ho isan’ny efatra arivo amby efatra alina sy iray hetsy ity vavaka manokana ity, dia horaisin’ilay anjely mitondra lovia fandoroana volamena “ny lovia fandoroana, ka” hofenoiny “afo avy eo amin’ny alitara izany, ary hatsipiny amin’ny tany; dia nisy feo, sy kotrokorana, sy tselatra, ary horohoron-tany.” Ny afo masina, izay maneho ny hafatry ny “fahamarinana” mifanohitra amin’ilay hafatra sandoka momba ny “afo”, izay ampidinin’i Etazonia sy Satana avy any an-danitra, dia miseho amin’ny ora isehoan’ilay “horohoron-tany” izay lalàn’ny Alahady.
In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.
Ao amin’ny bokin’i Zakaria dia ampahafantarina antsika fa Zerobabela no nametraka na ny fanorenana fototra na ny vato fehizoron’ny tempoly, tao anatin’ny tantaran’ny fanorenana indray ny tempoly sy Jerosalema taorian’ny fiverenana avy tamin’ny fanandevozana izay anisany Daniela.
Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.
Dia namaly ka niteny tamiko hoe: Izao no tenin’i Jehovah ho an’i Zerobabela, manao hoe: Tsy amin-kery, na amin’ny hery, fa amin’ny Fanahiko, hoy Jehovah, Tompon’ny maro. Iza moa ianao, ry tendrombohitra lehibe? Ho tonga lemaka eo anatrehan’i Zerobabela ianao; ary hamoaka ny vato fehizorony izy miaraka amin’ny fihobiana hoe: Fahasoavana, fahasoavana anie ho aminy. Ary tonga tamiko koa ny tenin’i Jehovah nanao hoe: Ny tanan’i Zerobabela no nametraka ny fanorenan’ity trano ity; ny tanany koa no hahavita izany; ary ho fantatrareo fa Jehovah, Tompon’ny maro, no naniraka ahy ho aminareo. Fa iza no nanao tsinontsinona ny andron’ny zavatra madinika? Fa hifaly ireo ka hahita ny pilao eny an-tanan’i Zerobabela mbamin’ireo fito; izy ireo no mason’i Jehovah, izay mivezivezy eran’ny tany rehetra. Zakaria 4:6–10.
Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.
Zerobabela dia midika hoe “taranak’i Babylona”, ary tandindon’ny hafatry ny anjely faharoa izy, izay rehefa natambatra tamin’ny hafatry ny Antso Mamatonalina, no nametraka ny “fototra” tamin’ny fiandohan’ny hetsika Advantista. Zerobabela koa dia maneho ny famerimberenana ny hafatry ny anjely faharoa ao amin’ny hetsika famaranan’ny Advantisma, ao amin’ny hetsiky ny Future for America, rehefa apetraka ny “vato fehizoro”.
The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.
Faly izao tontolo izao noho ny amin’ireo vavolombelona roa izay novonoina teo amin’ny lohasahan’ny taolana maina, teo amin’ny lalana izay antsoina hoe “lalam-be ambony indrindra momba ny vaovao.” Rehefa naverina ho velona ireo vavolombelona roa ireo dia raiki-tahotra izao tontolo izao, ary nifaly ny lanitra. Zakaria, tahaka ny mpaminany rehetra, dia manondro ny “andro farany” rehefa mifaly ny vahoakan’Andriamanitra. Ampahafantarin’i Zakaria antsika fa mifaly izy ireo amin’ny fitsanganan’ireo vavolombelona roa, rehefa mahita “ireo fito” izy ireo. “Ireo fito” dia ilay teny hebreo ihany nadika hoe “impito” ao amin’ny Levitikosy faha-enina amby roapolo. Ny fihetsiky ny anjely voalohany no nametraka ny vato fanorenan’ny “impito” an’i Mosesy, ary izany “fahamarinana” izany koa no tokony ho vato fehizoron’ny fihetsiky ny anjely fahatelo, na dia nolavina tamin’ny taona 1863 aza izany.
When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.
Rehefa ekena sy tanterahina ary ampiharina amin’ilay vavaka roa sosona sahaza izany, dia hatsipy amin’ny tany ny afo marina, tahaka izay nitranga tamin’ny Pentekosta.
We will continue to address the opening of the seventh seal in the next article.
Hohazavainay hatrany ao amin’ny lahatsoratra manaraka ny amin’ny fanokafana ny tombo-kase fahafito.