We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.
Efa nametraka teo anoloantsika ny filaharan’ireo zava-mitranga ara-paminaniana izay asehon’ny tantara miafina momba ireo kotro-baratra fito, araka ny anehoana izany ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo ka hatramin’ny faha-telo ambin’ny folo. Tsy mbola tonga eo amin’ilay dingana amin’ny fivoaran’ireo zava-mitranga ireo isika izay hampitoviana ny tantaran’ny tandroky ny Protestantisma sy ny tandroky ny Repoblikanisma. Ary tsy mbola nametraka fototra fahazoana koa isika mba hamaritana mazava tsara ny anjara asan’ny Islamo ao amin’ny hafatry ny Antso Amin’ny Misasakalina. Kanefa, misy fahamarinana iray tena manan-danja mifandray amin’ireo zava-mitranga ireo, izay manondro izay tsy maintsy ataon’ny olona iray rehefa mahazo ny fahamarinana izay avoaka amin’ny tombo-kase. Ny fitahian’ny Apokalypsy dia ahitana ny andraikitra “hitandrina” ireo zavatra izay voasoratra.
The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”
Ny tantaran’ny tantara izay sokafana dia mampita ny herin’Andriamanitra mpamorona ho an’izay hihaino sy hamaky ary hitandrina izay zavatra voasoratra ao anatiny. Koa tonga ny fotoana hialana amin’ny fandinihantsika ny fitantarana faminaniana farany ao amin’i Isaia, sy ny Apokalypsy toko faha-iraika ambin’ny folo ka hatramin’ny faha-telo ambin’ny folo, mba hampiorina ny hevitra sy lanjan’ireo “telo andro sy tapany” izay nahafaty an’i Elia sy Mosesy teny an-dalambe amin’ilay lalambe lehibe ara-pahalalana, izay mamakivaky ny lohasahan’ny taolana maina maty. Izay ho faritantsika ankehitriny dia ny tandindon’ny “efitra.”
In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.
Tamin’ny lahatsoratra farany dia nofaritantsika ireo vavolombelona ara-paminaniana efatra momba ny filaharan’ireo fisehoan-javatra izay aorin’ny tantara miafina momba ny kotrokorana fito. Ny andalan’ny sarin’i Kristy, ny andalan’ireo vavolombelona roa, ny andalan’ny sarin’ny bibidia, ary ny andalan’ny mpanjakan’ny avaratra sandoka.
The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.
Ny tapany faharoa amin’ny tsipiky ny mpanjaka sandoka avy any avaratra dia manomboka amin’ny fanomezam-pahefana ny fahefana papa tamin’ny taona 538. Avy eo ny fahefana papa, izay mpanjaka ara-panahy sandoka avy any avaratra, dia nanitsakitsaka an’i Jerosalema ara-panahy sy Isiraely ara-panahy nandritra ny arivo sy roanjato ary enimpolo taona.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Ary ho lavon’ny lelan-tsabatra izy, ary ho entina ho babo any amin’ny firenena rehetra; ary Jerosalema hohitsahin’ny jentilisa mandra-pahatanteraky ny andron’ny jentilisa. Lioka 21:24.
John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.
Jaona dia nasaina nandrefy ny fitoerana masina sy ny antokon’olona koa, nefa nasaina navelany kosa ny kianja ivelany, satria efa nomena ny Jentilisa izany nandritra ny roa ambin’ny folo zato sy enim-polo taona.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Ary nisy volotara nomena ahy, mitovy amin’ny tehina fandrefesana; ary nitsangana ilay anjely ka nanao hoe: Mitsangàna, ka refeso ny tempolin’Andriamanitra sy ny alitara ary izay miankohoka ao anatiny. Fa ny kianja izay eo ivelan’ny tempoly dia avelao, ka aza refesina; fa nomena ny Jentilisa izany; ary ny tanàna masina dia hohitsakitsahiny roa amby efa-polo volana. Apokalypsy 11:1, 2.
John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.
Jaona sy Lioka dia manambara fa ny Jentilisa no “hanitsakitsaka” an’i “Jerosalema” mandritra ny “volana roa amby efa-polo.” Jaona no mamaritra ny faharetany, ary Lioka no manondro ny famaranana ny tantara. Ireo vavolombelona roa ireo dia miresaka ny fanontaniana ao amin’ny Daniela toko fahavalo, andininy faha-telo ambin’ny folo.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Ary reko ny olomasina iray niteny, ary hoy ny olomasina iray hafa tamin’ilay olomasina iray izay niteny hoe: Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fandikan-dalàna mampaharingana, ka hanolorana ny fitoerana masina sy ny antokon’ny miaramila mba hohitsakitsahina? Daniela 8:13.
The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.
Ny fanontaniana momba ny faharetan’ny fotoana izay hanitsakitsahana ny fitoerana masina sy ny antokon’olona, dia manondro fahefana roa mpandrava izay hanatanteraka izany fanitsakitsahana an’i Jerosalema izany, izay aseho ao amin’i Daniela ho “ny fitoerana masina” ary koa ho “ny antokon’olona.” Ny fahatakarana fototra marina momba ity andininy ity, araka ny nambaran’i J. N. Andrews, dia izao: ny andininy dia manondro fahefana roa mpandrava, izay nanitsakitsaka ny fitoerana masina sy ny antokon’olona. Ny fahefana mpandrava voalohany resahina ao amin’ny andininy dia ny fanompoan-tsampy, ary ny faharoa dia ny fahefan’ny papa. Ny teny hoe “antokon’olona” dia fomba fitenin’i Daniela ilazana izay antsoin’i Jaona hoe “ny mpivavaka” ao amin’ny tempoly, izany hoe ao Jerosalema.
“THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:
“MISY ‘FANDRAVANA’ ROA AO AMIN’I DANIELA 8.—Nataon’i Josiah Litch mazava loatra izany zava-misy izany ka atolotray ny teniny:”
“‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.
“‘Ny fanatitra isan’andro’ no famakiana hita amin’ny lahatsoratra amin’ny teny anglisy ankehitriny. Kanefa tsy misy zavatra toy ny fanatitra hita ao amin’ny teny tany am-boalohany. Eken’ny rehetra izany. Fanampim-panazavana na fanorenana napetraky ny mpandika teny eo amboniny izany. Ny famakiana marina dia hoe: ‘ny isan’andro sy ny fandikan-dalàna mahalao,’ ka ny isan’andro sy ny fandikan-dalàna dia ampifandraisin’ny hoe “sy;” ny fahalaoan’ny isan’andro sy ny fandikan-dalàna mahalao. Fahefana roa mpandravarava izy ireo, izay natao handrava ny fitoerana masina sy ny tafika.” —Prophetic Expositions, Boky 1, pejy 127.
“It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:
“Mazava fa ny fitoerana masina sy ny antokon’olona dia hohitsakitsahina eo ambanin’ny tongotra noho ny fanatitra isan’andro sy ny fahadisoana mampaharingana. Ny famakiana amim-pitandremana ny andininy faha-13 dia mametraka mazava io hevitra io. Ary io zava-misy io dia manaporofo zava-misy iray hafa, dia izao: fa ireo faharavana roa ireo no endrika lehibe roa nampiasain’i Satana hiezahana handrodana ny fanompoam-pivavahana sy ny asan’i Jehovah. Ny fanamarihan’i Mr. Miller momba ny hevitry ireo voambolana roa ireo, sy ny fomba narahiny tamin’ny famantarana izany heviny izany, dia aseho eo ambanin’ity lohateny manaraka ity:”
“THE TWO DESOLATIONS ARE PAGANISM AND PAPACY
“NY FANDRAVANA ROA DIA NY FANOMPOAN-TSAMPY SY NY FAPANJAKAN’NY PAPA”
“‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
“‘Namaky hatrany aho, nefa tsy nahita tranga hafa izay ahitana azy [ny isan’andro], afa-tsy ao amin’ny Daniela. Dia nalako [tamin’ny fanampian’ny boky fitadiavana andininy] ireo teny izay nijoro mifandray aminy hoe: “hanaisotra”; izy no hanaisotra “ny isan’andro”; “hatramin’ny andro hanesorana ny isan’andro”, sns. Namaky hatrany aho, ka nihevitra fa tsy hahita hazavana momba ilay teny; nony farany anefa dia tonga teo amin’ny 2 Tesaloniana 2:7, 8 aho. “Fa ny zava-miafin’ny heloka dia efa miasa sahady; saingy izay manakana ankehitriny ihany no hanakana mandra-panaisotra azy tsy ho eo intsony, ary amin’izany vao haseho ilay ratsy fanahy”, sns. Ary rehefa tonga teo amin’io andinin-teny io aho, ô! tena niseho mazava sady be voninahitra tokoa ny fahamarinana! Eo izany! Izany no “isan’andro”! Ary ankehitriny, inona no tian’i Paoly holazaina amin’ny hoe “izay manakana ankehitriny”, na misakana? Ny “lehilahin’ny ota” sy ilay “ratsy fanahy” dia ny fivavahana papaly no tiana holazaina. Koa inona ary no misakana ny fivavahana papaly tsy haseho? Nahoana, ny fanompoan-tsampy izany; koa noho izany, ny “isan’andro” dia tsy maintsy midika hoe fanompoan-tsampy.’—Second Advent Manual, pejy 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.
Ho fanatanterahana ny “impito heny” ao amin’ny Levitikosy toko faha-enina amby roapolo, ny fanompoan-tsampy dia nanitsakitsaka ny fitoerana masina sy ny tafika nandritra ny roa ambin’ny folo-jato sy enim-polo taona, ary avy eo ny fahefana papaly dia nanao izany asa izany koa nandritra ny roa ambin’ny folo-jato sy enim-polo taona fanampiny. Ny papasy dia nanitsakitsaka an’i Jerosalema nandritra ny roa ambin’ny folo-jato sy enim-polo taona araka an’i Lioka sy Jaona, mandra-pahazoan’ny papasy ny ratra mahafaty azy tamin’ny 1798. Raha esorina amin’ny 1798 ny roa ambin’ny folo-jato sy enim-polo taona, dia tonga amin’ny 538. Raha esorina amin’ny 538 ny roa ambin’ny folo-jato sy enim-polo taona, dia tonga amin’ny 723 talohan’i Kristy, rehefa i Asyria, ilay tena mpanjakan’ny avaratra tamin’izany fotoana izany, no nitondra ny fanjakan’i Isiraely avaratra ho amin’ny fanandevozana.
John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.
Jaona dia manondro ihany ny roa ambin’ny folo zato sy enimpolo taona izay nanitsakitsahan’ny fahefana papa ny fitoerana masina sy ny maro; fa Lioka kosa miresaka ireo fe-potoana roa samy roa ambin’ny folo zato sy enimpolo taona izay nanitsakitsahan’ny fanompoan-tsampy sy ny fahefana papa an’i Jerosalema, satria hoy izy: “mandra-pahatanteraky ny andron’ny jentilisa.” Lioka dia maneho fa ny fanitsakitsahana an’i Jerosalema dia mihoatra noho ny “andro” iray monja, fa antsoiny hoe fahatanterahan’ny “andron’ny” jentilisa izany.
Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.
Mazava ho azy fa, tamin’ny taona 1856, ny Adventisma Millerita dia tonga Laodiseana, ary fito taona tatỳ aoriana dia nolaviny ny fahamarinan’ny “fotoana impito” ao amin’ny Levitikosy toko faha-26; noho izany dia tsy hain’ny Adventisma ny mahita ireo zava-misy tsotra ara-Baiboly ireo. Ny zava-misy izay ambarako eto dia izao: ny tantara miafina momba ny kotrokorana fito, izay manondro marika telo, sy fe-potoana iray eo anelanelan’ny marika voalohany sy ny marika faharoa, ary avy eo fe-potoana faharoa eo anelanelan’ny marika faharoa sy ny marika fahatelo, dia aseho ao anatin’ny tsipika faminanian’ilay mpanjakan’ny avaratra sandoka.
That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.
Nanolotra tamin’ny 723 tal. J.K. io andalana io, tamin’ny nandehanan’ny fanjakan’i Isiraely tany avaratra ho amin’ny fanandevozana teo an-tanan’ny mpanjakan’i Asyria, mpanjakan’ny avaratra ara-bakiteny. Avy eo, tamin’ny 538, dia nomena fahefana ilay mpanjakan’ny avaratra ara-panahy, ary tamin’izany izy dia nanitsakitsaka an’i Jerosalema ara-panahy nandritra ny arivo sy roan-jato ary enim-polo taona hafa, mandra-pahazoany ratra mahafaty tamin’ny 1798. Hatramin’ny 723 tal. J.K. ka hatramin’ny 538, dia hery jentilisa hatrany no nitana an’i Isiraely tao ambanin’ny fanapahany.
The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.
Ny tsipik’i Kristy dia manondro ny fanosorana ny tena mpanjakan’ny avaratra tamin’ny batisany tamin’ny taona 27, ary roa arivo sy enimpolo amby zato andro ara-paminaniana tatỳ aoriana dia nohomboana tamin’ny hazo fijaliana Izy. Avy eo dia nomen-kery ny mpianany hitory ny hafatry ny tena mpanjakan’ny avaratra, mandra-pitoraham-bato an’i Stefana tamin’ny taona 34. Ny fotoana tokana izay tsy nandehanan’i Kristy an-tongotra nandritra ireo roa arivo sy enimpolo amby zato andro manontolo tamin’ny asa fanompoany, dia tamin’izy niditra tao Jerosalema nitaingina tamin’ilay fidirana feno fandresena. Koa dia nanitsakitsaka an’i Jerosalema nandritra ny roa arivo sy enimpolo amby zato andro Izy, tahaka ny nataon’ny mpianany taorian’ny hazo fijaliana. Ireo tsipika roa tonta, dia ny mpanjakan’ny avaratra sandoka sy Kristy, ilay tena mpanjakan’ny avaratra, dia samy nanitsakitsaka an’i Jerosalema sy ny tafika nandritra ny roa arivo sy enimpolo amby zato andro.
Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.
Ny fanompoan-tsampy dia sandoka naka tahaka ny rafitra fanompoam-pivavahana tao amin’ny fanompoana tao amin’ny fitoerana masina etỳ an-tany an’ny Jiosy ara-bakiteny, ary ny papaizima dia sandoka naka tahaka ny fanompoana ao amin’ny fitoerana masina any an-danitra an’ny Jiosy ara-panahy. Ny enimpolo amby roanjato sy arivo taona an’ny fanompoan-tsampy dia nifanandrify tamin’ny enimpolo amby roanjato sy arivo andro an’i Kristy, ary ny enimpolo amby roanjato sy arivo taona an’ny papaizima dia nifanandrify tamin’ny enimpolo amby roanjato sy arivo andro an’ny mpianatra.
Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.
Samy mitahiry ao anatiny ny firafitra ara-paminaniana mitovy tanteraka momba ny tantara miafina an’ireo kotrokorana fito, izay nanomboka novahana ampahibemaso tamin’ny Jolay, 2023. Ny famahana dia tanteraka tamin’ny ampahany noho ny fanekena ny fahadisoam-panantenana voalohan’ny hetsika Millerita. Io fahadisoam-panantenany voalohany io no nampiditra vanim-potoana iray, izay antsoina hoe “fotoana fiandrasana” ao amin’ny fanoharana ny amin’ny virijina folo. Nifarana tany amin’ny fivoriana an-toby tao Exeter, New Hampshire, ilay “fotoana fiandrasana”, rehefa tafapetraka tanteraka ny hafatry ny Antso Amin’ny Mamatonalina. Ny fivoriana an-toby tao Exeter no tonga famantarana faharoa, izay avy eo nampiditra vanim-potoana iray izay nitoriana ny hafatry ny Antso Amin’ny Mamatonalina, mandra-pahatongan’ny famantarana fahatelo dia ny fitsarana sy ny fahadisoam-panantenana farany.
The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.
Ny mari-pamantarana telo dia ny fahadisoam-panantenana voalohany, ny hafatry ny Antso amin’ny Misasakalina, ary ny fahadisoam-panantenana farany. Ireo mari-pamantarana telo ireo dia mifanaraka amin’ny teny hebreo hoe “fahamarinana”, izay maneho ny litera voalohany sy fahatelo ambin’ny folo ary farany amin’ny abidy hebreo. Ny voalohany sy ny farany, samy fahadisoam-panantenana avokoa, dia maneho ny sonian’i Alfa sy Omega.
There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.
Tsy misy fanehoana mivantana momba ireo arivo sy roanjato sy enimpolo andro ao amin’ny tantaran’ny Millerita, kanefa ny tantaran’ny Millerita no tantaran’ny hetsika voalohany, ary noho izany dia tandindon’ny hetsika farany izy. Ny tantaran’ny fahadisoam-panantenana voalohany ao amin’ny hetsika farany dia nanomboka tamin’ny 18 Jolay 2020, ary aseho ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo izany. Ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, dia novonoina ireo vavolombelona roa, manamarika ny fahadisoam-panantenana voalohany ao amin’ny hetsika farany, izay efa notandindomin’ny hetsika voalohany.
In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.
Ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo, ny fahadisoam-panantenana dia nampiditra vanim-potoana roa arivo amby enim-polo amby roanjato andro izay nitoeran’ny fatin’izy ireo teo amin’ny làlana, ka izany no nanamarika ny fotoana niandrasana ao amin’ilay fanoharana. Tamin’ny fitsanganany tamin’ny maty dia nasandratra ho famantarana izy ireo tamin’io ora io ihany izay nisy ny fitsarana momba ny lalàna Alahady. Ny tantaran’ireo vavolombelona roa ireo dia ahitana vanim-potoana an’ohatra roa arivo amby enim-polo amby roanjato andro.
The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.
Ny antsipiriany momba ny fihetsiky ny anjely fahatelo ao amin’ny tantara miafin’ny kotrokorana fito dia manome famaritana voafaritra kokoa noho ireo tsipika mitovy hafa; nefa ny tsipiky ny anjely fahatelo, ny tsipiky ny tena mpanjakan’ny avaratra, ary ny tsipiky ny mpanjakan’ny avaratra sandoka, dia samy manana ireo toetra faminaniana mitovy ihany: teboka fanombohana, arahin’ny fe-potoana iray izay mahatratra teboka afovoany, ary izany kosa dia arahin’ny fe-potoana iray izay mahatratra ny fitsarana eo amin’ny teboka farany.
The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.
Ny arivo sy roanjato sy enim-polo andro dia singa fototra ao amin’ny tantara miafina momba ireo kotrokorana fito. Ny arivo sy roanjato sy enim-polo andro dia aseho amin’ny endriky ny “efitra” ao amin’ny Apokalypsy toko faha-roa ambin’ny folo.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
Dia nandositra nankany an-efitra ravehivavy, izay nananany fitoerana voaomana avy tamin’Andriamanitra, mba hameloman’izy ireo azy any mandritra ny arivo amby roanjato sy enim-polo andro. Apokalypsy 12:6.
The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.
Ny fiangonana dia nandositra nankany an-efitra mba handositra ny fanitsakitsahan’ny fahefan’ny papa nandritra ny roa ambin’ny folo zato sy enimpolo taona. Ny andininy faha-efatra ambin’ny folo dia manome porofo hafa koa.
And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.
Ary nomena an-dravehivavy ny elatra roa an’ny voromahery lehibe, mba hanidinany ho any an-efitra, ho any amin’ny fitoerany, izay amelomana azy mandritra ny fotoana iray sy fotoana maro ary antsasaky ny fotoana, hialany eo anoloan’ny menarana. Apokalypsy 12:14.
The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.
Nandositra niala tamin’ny fanenjehan’ny dragona sy ny fahefana papaly ny fiangonana nandritra ny arivo sy roanjato sy enimpolo taona; noho izany, ny “efitra” dia tandindon’ny arivo sy roanjato sy enimpolo andro. Miseho mivantana impito ao amin’ny bokin’i Daniela sy ny Apokalypsy izany isa izany, nefa aseho amin’ny fomba maro hafa koa ao amin’ny Soratra Masina. Amin’ny tranga tsirairay, dia maneho ny “impito” ao amin’ny Levitikosy faha-enina amby roapolo izany.
Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.
Na izany fanompoan-tsampy izany no nanitsakitsaka ny fitoerana masina sy ny tafika hatramin’ny 723 talohan’i Kristy ka hatramin’ny taona 538, na ny fahefan’ny papa no nanitsakitsaka an’i Jerosalema ara-panahy sy ny mpivavaka ao anatiny, dia samy fanoharana ny fanaparitahana ny vahoakan’Andriamanitra izany, izay vokatry ny nandikan’ny vahoakan’Andriamanitra ny fanekena momba ny “Sabatan’ny tany” araka ny aseho ao amin’ny Levitikosy toko faha-dimy amby roapolo sy faha-enina amby roapolo. Ao amin’ny toko faha-enina amby roapolo dia antsoina hoe adin’ny faneken’Andriamanitra izany.
And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.
Dia hampiditra sabatra hamelezana anareo Aho, izay hamaly ny adin’ny fanekeko; ary raha tafangona ao anatin’ny tanànanareo ianareo, dia handefa areti-mandringana eo aminareo Aho; ary hatolotra eo an-tanan’ny fahavalo ianareo. Levitikosy 26:25.
The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.
Ny fikomiana nanohitra ny faneken’Andriamanitra no nahatonga teo amin’ny vahoakan’Andriamanitra ny fanandevozana sy ny fanaparitahana, izay aseho ho ny “ady amin’ny fanekeko.” Raha tsy takarina ny famaizana, izay antsoin’i Daniela hoe ny “ozona” sy ny “fianianana” an’i Mosesy, sady antsoina koa hoe ny “ady amin’ny fanekeko,” dia manajamba ny olona izany ka tsy ahitany ny hevitra lalina kokoa momba ny asan’i Kristy araka izay aseho ao amin’ny Daniela toko fahasivy. Fanombanana tsy miova momba ny vahoakan’Andriamanitra izay ao anatin’ny fahajamban’i Laodikia ao amin’ny asa soratr’i Ellen White ny hoe tsy afaka “misaina avy amin’ny antony mankany amin’ny vokany” izy ireo. Mety hilaza ianao fa mahazo ny roa ambin’ny folo amby enimpolo amby roanjato taona tamin’ny Vanim-potoana Maizina, nefa raha tsy fantatrao ny “antony” nahatonga izany fanitsakitsahana izany, dia jamba ianao.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Ary hotafisiny amin’ny maro ny fanekena mandritra ny herinandro iray izy; ary eo afovoan’ny herinandro dia hampitsahatra ny fanatitra alatsa-drà sy ny fanatitra izy; ary noho ny fihanaky ny fahavetavetana dia hataony lao izany, dia mandra-pahatongan’ny fahataperana aza, ary izay efa voatendry dia haidiny amin’izay lao. Daniela 9:27.
Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.
Ny fanamafisan’i Kristy ny fanekena dia mifandray mivantana amin’ny “adihevitra momba ny fanekeny.” Ny faharetan’ny “ozona” dia dimy amby roanjato sy roa arivo taona, ary ny faharetan’ny nanamafisan’i Kristy izany fanekena izany indrindra dia dimy amby roanjato sy roa arivo andro. Mifanaraka amin’ny teny hebreo hoe “fahamarinana,” izay manome ny rafitry ny tantara miafin’ny kotro-baratra fito, ny herinandro ara-paminaniana izay tokony hanamafisan’i Kristy ny fanekeny dia nanana mari-dalana telo, izay asehon’ny litera voalohany sy fahatelo ambin’ny folo ary farany amin’ny abidy hebreo.
The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”
Ny mari-pamantarana voalohany tamin’ilay herinandro dia ny batisany, ny mari-pamantarana faharoa dia ny hazo fijaliana, ary ny farany dia ny fahafatesan’i Stefana. Ny fandavana ny hahita ny “fito andro” ao amin’ny Levitikosy toko faha-enina amby roapolo, araka ny nitarihan’ny anjely avy any an-danitra an’i William Miller hahita ny “fito andro,” dia manafoana ny fahafahana hahita amin’ny fahafenoany ilay faminaniana izay nandatsahan’i Kristy ny ràny sy nanamafisany ilay fanekena izay nolavin’ny olony fahiny ara-bakiteny. Izay rehetra hovonjena amin’ny farany dia tsy maintsy hanana fahatakarana ampahany sy tsy feno momba ny “fahamarinana” ihany. Nefa tsy misy olona voavonjy izay minia mandà tsy hahita ny “fahamarinana.” Iray ihany ny lalana mankany amin’ny Ray, ary izany dia amin’ny alalan’i Jesosy, ary Jesosy no “fahamarinana.”
This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.
Izany dia fahatakarana mendrika hosaintsainina, satria miresaka ny fanekena ao amin’ny Levitikosy toko faha-dimy amby roapolo sy faha-enina izany. Ny “ozona” amin’ny “fotoana impito” dia nentin’izy ireo tamin’i Isiraely ara-bakiteny fahiny noho ny tsy fahavononany hampihatra ny toromarika momba ny famelana ny tany hitsahatra sy ny fanatanterahana ny baikon’ny Jobily. Fahotana tamin’ny tsy fanaovana izany. Nentina taminy ny ozona noho izy ireo tsy nanao asa izay nandidiana azy hatao, fa tsy noho izy ireo nandika mivantana didy iray, toy ny hoe aza mamono na aza mangalatra. Nataony tsinontsinona fotsiny ireo toromarika mifandray amin’ny famelana ny tany hitsahatra. Ireo Advantista izay tsy manaiky fotsiny ny “fotoana impito” (izay notarihin’ny anjely ho hitan’i William Miller) noho ny antony tsotra izao izay tsy nohamasinina, dia tsy mba naka fotoana mihitsy handinihana marina ny fahamarinana, ary manatanteraka io karazana fikomiana amin’ny tsy fanaovana io ihany amin’ny fanaovana tsinontsinona ilay fanazavana momba ilay fanekena ihany izay nataon’i Isiraely ara-bakiteny fahiny tsinontsinona. Ny fiandohana dia maneho an-tsary ny fiafarana.
The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.
Ny arivo sy enim-polo amby roanjato andro ao amin’ny Apokalypsy toko faha-12, izay amantarana azy ho “efitra”, dia tandindon’ny “fotoana fito”. Na ny arivo sy enim-polo amby roanjato andron’ny asa fanompoan’i Kristy, na ny arivo sy enim-polo amby roanjato andron’ny asa fanompoan’ny mpianatra, dia samy maneho ny herinandro manontolo izay nanamafisana ny fanekena. Ary na ny arivo sy enim-polo amby roanjato taona izay nanitsakitsahan’ny fivavahana jentilisa ny olon’Andriamanitra, na ny arivo sy enim-polo amby roanjato taona izay nanitsakitsahan’ny fahefana papaly ny olon’Andriamanitra, dia samy maneho ny “fotoana fito” manontolon’ny ozon’i Mosesy.
In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.
Ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo, rehefa afaka enimpolo amby roanjato sy arivo andro, dia averina ho velona ireo taolana maina mba hiditra amin’ny fanekena amin’ny maha‑iray hetsy amby efatra arivo amby efatra alina azy. Kanefa mba hahatanterahany izany fifandraisan’ny fanekena izany, dia takiana aminy ny hanatanteraka ny fepetran’ny fanekena, tahaka izay nataon’i Daniela tao amin’ny toko fahasivy. Ny fepetran’ny fanekena momba ny “fotoana fito” dia mirakitra toromarika manokana ho an’izay mahita ny tenany ao amin’ny tanin’ny fahavalo. Rehefa ireo izay mifoha amin’ny zava‑misy fa efa naely patrana izy dia maniry ny hiverina amin’ny Tompo, ny Levitikosy enina amby roapolo no manome toromarika ny amin’ny fomba tokony hiverenany.
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 hihena ka ho levona noho ny helony any amin’ny tanin’ny fahavalonareo; ary noho ny heloky ny razany koa dia hihena ka ho levona miaraka aminy izy. Raha miaiky ny helony sy ny heloky ny razany izy, dia ny fahadisoany izay nandikany tamiko, ary koa ny nandehanany nanohitra Ahy; ary koa raha miaiky izy fa Izaho kosa dia nandeha nanohitra azy ka nitondra azy ho any amin’ny tanin’ny fahavalony; raha amin’izany ny fony tsy voafora ka manetry tena, ary ekeny amin’izany ny famaizana noho ny helony: dia hotsaroako ny fanekeko tamin’i Jakoba, ary ny fanekeko tamin’i Isaka koa, ary ny fanekeko tamin’i Abrahama koa no hotsaroako; ary hotsaroako ny tany. Levitikosy 26:39–42.
The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”
Ny fitenenana hoe “mihalemy ka ritra” ao amin’ny Soratra Masina dia midika ho levona, simba ary lany ringana. Ny mihalemy ka ritra dia midika ho mihasimba mandra-pahatonga ho taolana maina maty. Ary io fampianarana io dia manondro fahafatesana, satria asehony ho ireo izay mifoha amin’ny toe-pahasahiranany ka hita ho “ao amin’ny tanin’ny fahavalonareo.”
The last enemy that shall be destroyed is death. 1 Corinthians 15:26.
Ny fahafatesana no fahavalo farany ho levonina. 1 Korintiana 15:26.
July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.
Tamin’ny 18 Jolay 2020 no nitranga ny fahadisoam-panantenana voalohany tao amin’ny fihetsiketsehan’ny anjely fahatelo. Izany dia efa nasehon’ny tandindona navelan’ireo fahadisoam-panantenana voalohany hafa rehetra ao amin’ireo lalam-panavaozana ara-paminaniana masina. Ao amin’ny Ezekiela toko faha-37 dia faritana ho toy ny efa rava, simba ary levona hatramin’ny farany ny vahoakan’Andriamanitra amin’ny andro farany, mandra-pahatongany ho lohasahan’ny taolana maina maty fotsiny. Ao amin’ny tanin’ny fahavalo izy ireo, dia ilay tanin’ny fahafatesana. Ao amin’ny Apokalypsy faha-11, novonoina ireo vavolombelona roa ka navela teo amin’ny arabe. Mifanaraka avokoa ny mpaminany rehetra. Koa Mosesy dia miteny amin’ireo izay maty eo amin’ilay arabe mandalo ao amin’ny lohasahan’i Ezekiela. Ao anatin’ny toe-pahadisoam-panantenany no anomezana toromarika azy amin’ny alalan’i Jeremia.
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 15:19.
Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiko indray, ary hijoro eo anatrehako ianao; ary raha avahanao ny sarobidy hiala amin’ny tsinontsinona, dia ho tahaka ny vavako ianao; aoka izy ireo no hiverina aminao, fa ianao kosa aza miverina aminy. Jeremia 15:19.
Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.
I Jeremia dia ampandrenesina fa raha maniry hiteny ho an’Andriamanitra izy, dia tsy maintsy miverina, ary amin’izany dia tsy maintsy manavaka ny sarobidy amin’ny vetaveta izy. Ny tontolon-kevitry ny andininy dia manondro fa ny vetaveta dia ireo izay tsy tokony hiverenany. Raha aseho ao amin’ilay andininy ho ao anatin’ny toetry ny fahadisoam-panantenany izy, dia ambarany fa irery 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. Jeremiah 15:17.
Tsy nipetraka teo amin’ny fiangonan’ny mpaneso aho, na nifaly; nipetraka irery aho noho ny tananao; fa nofenoinao fahatezerana aho. Jeremia 15:17.
Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.
Tsy niara-nipetraka tamin’ny “fivorian’ny mpaniratsira” i Jeremia, satria nipetraka irery izy. Tsy tokony hiverina ho amin’ny ratsy fanahy izy, dia ireo izay fivorian’ny mpaniratsira. Tamin’ny 1863, ny Adventisma dia nanomboka ny fiverenany ho amin’ny “fivorian’ny mpaniratsira” rehefa niverina tamin’ny fomba fiasa ara-Baiboly an’ny zanakavavin’i Babylona izy mba handavana ny “impito” an’i Mosesy. Kanefa Jeremia dia miresaka manokana kokoa ny amin’ny andro farany noho ny tantaran’ny Millerita. Rehefa mifoha amin’ny zava-misy fa any amin’ny tanin’ny fahavalo izy ireo izay ao amin’ny lohasahan’ny taolana maina, dia tsy tokony hiverina velively ho amin’ireo izay nifaly noho ny fahafatesany teny an-dalambe. Afaka miverina ho amin’i Jeremia io antokon’olona io, fa izy kosa tsy afaka miverina ho amin’izy ireo.
But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”
Fa raha hiverina izy, dia tsy maintsy tanterahiny koa ireo toromarika nomen’i Mosesy izay mifandray mivantana amin’ny “impito.” Ireo izay maty eny an-dalambe ao amin’ny Apokalypsy toko fahairaika ambin’ny folo dia maty mandritra ny telo andro sy tapany, izay ara-paminaniana dia ny “efitra.”
This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”
Izany no antony ahatanterahan’ny fifohazan’ny maty voalohany amin’ny alalan’ny hafatra iray izay mahatonga ny taolana hiforona sy hifamatotra, nefa mbola tsy velona izy ireo. Ilaina ny hafatry ny rivotra efatra, dia ilay hafatry ny fanisiana tombo-kase, mba hampivadika azy ireo ho tafika lehibe sy mahery. Ny hafatra voalohany izay mampiray azy ireo dia avy amin’ny “feo.”
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. 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. Isaiah 40:1–4.
Ampionòny, ampionòny ny oloko, hoy Andriamanitrareo. Mitenena amin’ny fon’i Jerosalema, ary miantsoa aminy mafy, fa tapitra ny adiny, voavela ny helony; fa efa noraisiny tamin’ny tanan’i Jehovah ny valiny indroa heny noho ny fahotany rehetra. Feon’izay miantso any an-efitra hoe: Amboary ny lalan’i Jehovah, ataovy mahitsy any an-tany efitra ny làlambe ho an’Andriamanitsika. Ny lohasaha rehetra hasandratra, ary ny tendrombohitra sy ny havoana rehetra haetry; ny miolakolaka hatao mahitsy, ary ny tany mikitoantoana hatao lemaka. Isaia 40:1–4.
The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.
Ang boses ay nagmumula sa ilang, na isang sagisag ng pagkakawatak-watak ng “pitong panahon.” Ang tinig na iyon ay nasa ilang, sapagkat si Ezekiel ay dinala rin sa libis ng mga tuyong buto. Siya ay nagpapatotoo mula sa mismong libis, hindi mula sa malayo.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.
Ny tanan’i Jehovah dia tao amiko, ka nentiny nivoaka tamin’ny Fanahin’i Jehovah aho, ary napetrany teo afovoan’ny lohasaha izay feno taolana. Ezekiela 37:1.
The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.
Ny lohasaha dia ny efitra mandritra ny telo andro sy tapany. Ny teny fikasana avy amin’ilay feo dia izao: voavela ny helok’i Jerosalema, ary tapitra ny adiny. Io teny fikasana io dia maneho ny fanisiana tombo-kase ny efatra arivo amby efatra alina amby iray hetsy, izay tanterahina amin’ny andro farany. Kanefa ny famelana ny helony dia ampifandraisina amin’ny fandraisany “avo roa heny” noho ny fahotany rehetra. Ny fanafody atolotr’i Mosesy dia mitaky fanekena tsy ny helony ihany, fa ny heloky ny razany koa. Raha manatanteraka izany didy izany izy, dia havela ny helony.
We will continue these truths in the next article.
Hohamafisintsika ao amin’ny lahatsoratra manaraka ireo fahamarinana ireo.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Eny, ny Isiraely rehetra dia nandika ny lalànao, dia tamin’ny nivadihany ka tsy hihainoany ny feonao; koa dia naidina taminay ny ozona sy ny fianianana izay voasoratra ao amin’ny lalàn’i Mosesy, mpanompon’Andriamanitra, satria efa nanota taminy izahay. Ary nohamafisiny ny teniny, izay nolazainy hanohitra anay sy ny mpitsaranay izay nitsara anay, tamin’ny nitondrany loza lehibe taminay; fa tsy mbola nisy natao ambanin’ny lanitra rehetra tahaka izay natao tamin’i Jerosalema. Araka izay voasoratra ao amin’ny lalàn’i Mosesy dia tonga taminay izao loza rehetra izao; kanefa tsy nanao fifonana teo anatrehan’i Jehovah Andriamanitray izahay, mba hialanay amin’ny helokay sy hahalalantsika ny fahamarinanao. Daniela 9:11–13.