In the first seventeen verses of Isaiah forty the one hundred and forty-four thousand are prophetically located at the end of three and a half days, where they had been lying dead in the streets, while the world rejoiced. All the prophets agree with each other and the prophetic events they present always align with the other prophets, for God is not the author of confusion.
Ao amin’ireo andininy fito ambin’ny folo voalohany ao amin’ny Isaia toko faha-efapolo dia aseho ara-paminaniana eo amin’ny faran’ny telo andro sy tapany ireo iray hetsy sy efatra amby efatra alina, izay nandriany toy ny maty teo amin’ny arabe, raha nifaly kosa izao tontolo izao. Mifanaraka samy izy avokoa ny mpaminany rehetra, ary ny zava-mitranga ara-paminaniana izay asehony dia mifandrindra mandrakariva amin’ny an’ny mpaminany hafa, fa Andriamanitra tsy mpamorona fisafotofotoana.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Ary ny fanahin’ny mpaminany dia fehezin’ny mpaminany. Fa Andriamanitra tsy mpamorona fisafotofotoana, fa fiadanana, tahaka ny amin’ny fiangonan’ny olona masina rehetra. 1 Korintiana 14:32, 33.
The Comforter, who Jesus promised to send in His absence, was placed into the very first words, of the very first verse, of the twenty-six chapters that make up Isaiah’s final prophetic narrative. “Comfort ye, comfort ye my people, saith your God.” The rule of first mention emphasizes that the following twenty-six chapters is to be understood in reference to the perfect and final fulfillment of the coming of the Comforter.
Ang Manggagahum, nga gisaad ni Jesus nga ipadala sa Iyang pagkawala, gibutang diha sa labing unang mga pulong, sa labing unang bersikulo, sa kaluhaan ug unom ka mga kapitulo nga naglangkob sa katapusang propetikong asoy ni Isaias. “Lipaya ninyo, lipaya ninyo ang akong katawohan, nagaingon ang inyong Dios.” Ang lagda sa unang paghisgot nagpasiugda nga ang mosunod nga kaluhaan ug unom ka mga kapitulo pagasaboton pinasikad sa hingpit ug katapusang katumanan sa pag-abot sa Manggagahum.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. . .. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:16, 26.
Ary Izaho hangataka amin’ny Ray, ary Izy hanome anareo Mpananatra hafa, mba hitoetra aminareo mandrakizay.... Fa ny Mpananatra, dia ny Fanahy Masina, Izay hirahin’ny Ray amin’ny anarako, Izy no hampianatra anareo ny zavatra rehetra sy hampahatsiaro anareo ny zavatra rehetra izay nolazaiko taminareo. Jaona 14:16, 26.
The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Ny Fitomaniana amin’ny Misasakalina teo amin’ny tantaran’ny Millerita dia averina ao amin’ny tantaran’ireo iray hetsy sy efatra arivo amby efatra alina.
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Misy izao tontolo izao miroboka ao amin’ny faharatsiana, ao amin’ny fitaka sy ny famitahana, ao anatin’ny aloky ny fahafatesana mihitsy,—matory, matory. Iza no mahatsapa fangirifirian’ny fanahy mba hamoha azy ireo? Feo inona no mahatratra azy? Nentina ho any amin’ny ho avy ny saiko, tamin’izay homena ny famantarana. ‘Indro, avy ny mpampakatra; mivoaha ianareo hitsena azy.’ Nefa ny sasany dia ho ela tamin’ny fitadiavana menaka hamenoana indray ny jirony, ary rehefa tara loatra dia ho hitany fa ny toetra, izay asehon’ny menaka, dia tsy azo afindra.” Review and Herald, 11 Febroary 1896.
The question is asked, “what voice can” “awaken” those that are “asleep”? The “voice” that awakens them in Isaiah chapter forty, is the “voice” that “cries” in the “wilderness.”
Apetraka ny fanontaniana hoe: “feo inona no mahay” “mamoha” ireo izay “matory”? Ny “feo” izay mamoha azy ireo ao amin’ny Isaia toko faha-efapolo dia ilay “feo” izay “miantso mafy” any an-”efitra.”
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. . .. Isaiah 40:2, 3.
Teneno amim-pitiavana i Jerosalema, ary miantsoa aminy, fa tapitra ny adiny, voavela ny helony; satria naharay avy tamin’ny tanan’i Jehovah valiny indroa heny noho ny fahotany rehetra izy. Ilay “feo” an’ilay “miantso” any an-efitra.... Isaia 40:2, 3.
The message of the Midnight Cry is also the message of the latter rain.
Ang mensahe ng Sigaw sa Hatinggabi ay siya ring mensahe ng huling ulan.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Tafahoatra loatra ny fahatongavan’ny Tompo no anerenareo azy. Hitako fa ho avy [haingana tahaka] ny antso tamin’ny misasakalina ny ranonorana farany, ary amin-kery avo folo heny.” Spalding and Magan, 5.
One of the many symbols found in the Word of God that represents the latter rain message, is the symbol that is recognized by a doubling of words or phrases. The doubling of words, or phrases is a symbol of the Midnight Cry, or latter rain message in the last days. The symbolism of the doubling of “comfort ye,” places the opening of Isaiah chapter forty in the tarrying time, when the message represented as the Midnight Cry of the parable of the ten virgins is to be recognized and then proclaimed. At that time, Christ sends the Comforter to awaken the sleeping virgins, who are prophetically represented as sleeping, and in some prophetic passages as sleeping, the sleep of death. The first verse of Isaiah forty, is prophetically located three and a half symbolic days ‘after’ the disappointment of July 18, 2020, for that is when the Comforter is sent to awaken those that are asleep. Three and a half days is a symbol of a wilderness, and there is where the “voice” begins to “cry.”
Iray amin’ireo tandindona maro hita ao amin’ny Tenin’Andriamanitra izay maneho ny hafatry ny ranonorana farany, dia ilay tandindona izay fantatra amin’ny alalan’ny famerenana indroa ny teny na andian-teny. Ny famerenana indroa ny teny, na andian-teny, dia tandindon’ny Antso Amin’ny Mamatonalina, na ny hafatry ny ranonorana farany amin’ny andro farany. Ny tandindon’ny famerenana indroa ny hoe “ampionòny ianareo,” dia mametraka ny fanokafana ny Isaia toko faha-efapolo ao amin’ny fotoan’ny fiandrasana, rehefa tsy maintsy fantarina ary avy eo ambara ilay hafatra aseho ho Antso Amin’ny Mamatonalina ao amin’ny fanoharana ny amin’ireo virijina folo. Amin’izany fotoana izany, Kristy no mandefa ny Mpananatra mba hampifoha ireo virijina matory, izay aseho ara-paminaniana ho matory, ary ao amin’ny andalan-teny ara-paminaniana sasany dia aseho ho matory, dia ny torimason’ny fahafatesana. Ny andininy voalohany ao amin’ny Isaia efapolo, dia apetraka ara-paminaniana telo andro sy tapany ara-tandindona ‘aorian’ ny fahadisoam-panantenana tamin’ny 18 Jolay 2020, satria amin’izay no anirahana ny Mpananatra hampifoha ireo izay matory. Telo andro sy tapany dia tandindon’ny efitra, ary ao no anombohan’ilay “feo” “miantso mafy.”
Revelation eleven, Ezekiel thirty-seven, Matthew twenty-five, the history of the Millerites (along with the same waymarks of Millerite history that occur in every reform movement), combine to identify a ‘specific process’ of awakening the sleeping virgins. The process starts with the virgins going to sleep at the disappointment. The period of the tarrying time that began at the disappointment is ultimately recognized as the tarrying time. The last portion of the tarrying time is the development of the message of the Midnight Cry. When the message is established, it is then proclaimed until it reaches its climax, the judgment.
Ny Apokalypsy toko faha-iraika ambin’ny folo, Ezekiela toko faha-fitopolo amby telopolo, Matio toko faha-dimy amby roapolo, ary ny tantaran’ny Millerita (miaraka amin’ireo mari-pamantarana mitovy amin’ny tantaran’ny Millerita izay miseho ao amin’ny hetsika fanavaozana rehetra), dia mitambatra mba hamantarana ny “dingana manokana” amin’ny famohazana ireo virijina matory. Manomboka amin’ny fotoana natory ireo virijina noho ny fahadisoam-panantenana izany dingana izany. Ny vanim-potoanan’ny fahatarana izay nanomboka tamin’ny fahadisoam-panantenana dia ekena amin’ny farany ho ilay fotoan’ny fahatarana. Ny tapany farany amin’ny fotoan’ny fahatarana dia ny fivelaran’ny hafatry ny Antso Mamatonalina. Rehefa tafapetraka ilay hafatra, dia torina izany mandra-pahatongany amin’ny fara tampony, dia ny fitsarana.
The messenger represented as the “voice” in Isaiah, asked what the message was that was to be proclaimed. He was told in symbolic language to present the message of Islam. The prophetic message of Islam cannot be separated from the soon-coming Sunday law, for Islam is a trumpet power, and the seven trumpets of Revelation represent God’s judgment upon the powers who pass Sunday laws. Those powers were pagan Rome in 321, a symbol of the dragon; papal Rome in 538, a symbol of the beast; and the soon coming Sunday law in the United States, a symbol of the false prophet.
Ny iraka aseho ho ilay “feo” ao amin’i Isaia dia nanontany izay hafatra tokony hotorina. Nolazaina taminy tamin’ny teny an’ohatra izy mba hanolotra ny hafatry ny Islam. Ny hafatra ara-paminaniana momba ny Islam dia tsy azo sarahina amin’ilay lalàna Alahady ho avy tsy ho ela, satria ny Islam dia hery trompetra, ary ny trompetra fito ao amin’ny Apokalypsy dia maneho ny fitsaran’Andriamanitra amin’ireo fahefana izay mamoaka lalàna Alahady. Ireo fahefana ireo dia Roma jentilisa tamin’ny 321, tandindon’ilay dragona; Roma papaly tamin’ny 538, tandindon’ilay bibidia; ary ilay lalàna Alahady ho avy tsy ho ela any Etazonia, tandindon’ilay mpaminany sandoka.
In connection with the identification of what the message that the “voice” who had been crying in the wilderness was to proclaim, was the promise that God’s word never fails. The ‘promise and assurance’ that God’s word never fails, is located in the identical prophetic setting that in Habakkuk chapter two, and verse three, is expressed as “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” The message of Islam will never fail, it will surely come. The last verse of Isaiah chapter forty, addresses those that wait for the vision in Habakkuk.
Mifandray amin’ny famantarana izay hafatra tokony hambaran’ilay “feo” izay niantso mafy tany an-efitra, dia nisy ny teny fikasana fa tsy mba mandamoka na oviana na oviana ny tenin’Andriamanitra. Ny “teny fikasana sy toky” fa tsy mba mandamoka ny tenin’Andriamanitra dia hita ao anatin’ilay sehatra ara-paminaniana mitovy izay, ao amin’i Habakoka toko faharoa andininy faha-telo, no ambara hoe: “fa amin’ny farany dia hiteny izany, ka tsy handainga; na dia ela aza izany, andraso ihany; fa ho avy tokoa izany, tsy hitaredretra.” Ny hafatry ny Silamo dia tsy ho diso mihitsy; ho avy tokoa izany. Ny andininy farany ao amin’ny Isaia toko faha-efapolo dia miresaka ireo izay miandry ny fahitana ao amin’i Habakoka.
But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Isaiah 40:31.
Fa izay miandry an’i Jehovah kosa dia hahazo hery vaovao; hisandratra amin’ny elatra tahaka ny voromahery izy; hihazakazaka izy ka tsy ho sasatra; ary handeha izy ka tsy ho reraka. Isaia 40:31.
The “hidden history” of the seven thunders, that is now being unsealed, identifies three waymarks that begin and end with a disappointment. In that symbolic history, there are three waymarks, separated by two periods of time. A disappointment begins the tarrying time. The tarrying time leads to the corrected message and prediction of the Midnight Cry. The message of the Midnight Cry begins a period of proclaiming the message of the Midnight Cry, that leads to a second disappointment, that is represented as judgment. Those three steps, separated by two periods of time, represent the Alpha and Omega, as created in the Hebrew word “truth.”
Ny “tantara miafina” momba ireo kotrokorana fito, izay esorina ny tombo-kaseny ankehitriny, dia manondro mari-pamantarana telo izay manomboka sy mifarana amin’ny fahadisoam-panantenana. Ao anatin’izany tantara ara-tandindona izany dia misy mari-pamantarana telo, sarahin’ny fe-potoana roa. Ny fahadisoam-panantenana iray no manomboka ny fotoanan’ny fiandrasana. Ny fotoanan’ny fiandrasana dia mitondra mankany amin’ny hafatra voahitsy sy ny faminaniana momba ny Antso Amin’ny Misasakalina. Ny hafatry ny Antso Amin’ny Misasakalina no manomboka vanim-potoana iray hitoriana ny hafatry ny Antso Amin’ny Misasakalina, izay mitarika ho amin’ny fahadisoam-panantenana faharoa, izay aseho ho fitsarana. Ireo dingana telo ireo, izay sarahin’ny fe-potoana roa, dia maneho ny Alfa sy Omega, araka ny namoronana izany ao amin’ny teny hebreo hoe “fahamarinana.”
In Ezekiel thirty-seven, Ezekiel also represents the “voice” of Isaiah forty. The voice in Isaiah forty asks, “What shall I cry?” The “voice” in Ezekiel thirty-seven, verse seven, then “prophesied as” he “was commanded.”
Ao amin’ny Ezekiela fito amby telopolo, Ezekiela koa dia maneho ny “feo” ao amin’ny Isaia efapolo. Manontany ny feo ao amin’ny Isaia efapolo hoe: “Inona no hotoriako?” Ary ilay “feo” ao amin’ny Ezekiela fito amby telopolo, andininy fahafito, dia “naminany araka izay” “nandidiana” azy.
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Koa naminany araka izay nandidiana ahy aho; ary raha mbola naminany aho, indro, nisy feo sy fihovitrovitra, ka nifamory ny taolana, samy tamin’ny taolany avy. Ary nony nijery aho, indro, nisy hozatra sy nofo naniry taminy, ary ny hoditra nanarona azy teny amboniny; nefa tsy mbola nisy fofonaina tao aminy. Ezekiela 37:7, 8.
Ezekiel’s first prophecy brought the bones and flesh together, but they were not yet alive. “So,” Ezekiel “prophesied as he” was “commanded” a second time. The second prophecy brought the bodies to life. The two prophecies are typified by the creation of Adam.
Ny faminanian’i Ezekiela voalohany no nampifanakaiky ny taolana sy ny nofo, nefa mbola tsy velona ireo. “Koa” i Ezekiela dia “naminany araka izay” “nandidiana azy” fanindroany. Ny faminaniana faharoa no nampisy aina ireo vatana. Ireo faminaniana roa ireo dia tandindonin’ny namoronana an’i Adama.
And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.
Ary ny Tompo Andriamanitra namorona ny olona tamin’ny vovoky ny tany, dia nofofoniny fofonaina mahavelona ny vavorony; ary dia tonga fanahy velona ny olona. Genesisy 2:7.
The two-step process of bringing the dead dry bones to life is first mentioned in the creation of Adam, thus emphasizing that God’s prophetic Word is also His creative power. God first “formed” Adam, and Ezekiel’s first prophecy brought the bones and bodies together, then God “breathed into his nostrils the breath of life; and man became a living soul.”
Ny dingana roa amin’ny fampiainana indray ireo taolana maina dia voalaza voalohany tamin’ny famoronana an’i Adama, ka manasongadina fa ny Tenin’Andriamanitra ara-paminaniana dia heriny mpamorona koa. Voalohany, Andriamanitra dia “namorona” an’i Adama, ary ny faminaniana voalohan’i Ezekiela no nampitambatra ny taolana sy ny tena; avy eo Andriamanitra dia “nitsoka fofonaina mahavelona tamin’ny vavorony; dia tonga fanahy velona ny olona.”
Ezekiel’s second prophecy was directed “unto the wind,” not unto the bones, for he was told to “say to the wind,” “Come from the four winds, O breath, and breathe upon these slain, that they may live.” Ezekiel’s second prophecy, which brings the dead bodies to life as a mighty army, was directed, not at the dead bodies, but at the wind. It was a command to the wind to breathe upon the bodies. The first time the word “breath” is mentioned in God’s Word is the creation of Adam, and it is there defined as the breath of life, and what brings life into the dead bodies, comes from the four winds.
Ny faminanian’i Ezekiela faharoa dia natodika “tamin’ny rivotra,” fa tsy tamin’ny taolana, satria izy nolazaina mba “hilaza amin’ny rivotra,” hoe: “Avia avy amin’ny rivotra efatra, ry fofonaina, ka tsofy ireo voavono ireo, mba ho velona izy.” Ny faminanian’i Ezekiela faharoa, izay mampiaina ireo vatana maty ka tonga tafika lehibe, dia natodika, tsy tamin’ireo vatana maty, fa tamin’ny rivotra. Didy natao tamin’ny rivotra izany mba hitsoka amin’ireo vatana ireo. Ny voalohany anononana ny teny hoe “fofonaina” ao amin’ny Tenin’Andriamanitra dia tamin’ny namoronana an’i Adama, ary eo no amaritana azy ho fofonain’aina; ary izay mampiditra aina ao amin’ireo vatana maty dia avy amin’ny rivotra efatra.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Ny anjely dia mihazona ny rivotra efatra, aseho ho toy ny soavaly mirehitra fahatezerana izay mitady hiala amin’ny fatorana ka hirohotra manerana ny tavan’ny tany rehetra, mitondra fandringanana sy fahafatesana eo amin’ny lalany.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.
“Hatory eo amoron’ny tontolo mandrakizay indrindra va isika? Ho donto sy hangatsiaka ary ho faty va isika? Endrey, enga anie ka hanana ao amin’ny fiangonantsika ny Fanahy sy ny fofonain’Andriamanitra voafoka ao amin’ny vahoakany isika, mba hitsanganany eo amin’ny tongony ka ho velona.” Manuscript Releases, volume 20, 217.
The two questions here are shall we sleep, and shall we be dead?…two terms for the same prophetic condition. The message of the four winds that are being restrained by angels, is the message that causes the breath of God to enter the dead and causes them to stand up and live. The message of the four winds is the message of the angry horse of Islam. The message of the four winds in the book of Revelation, is the sealing message. The sealing message of Revelation seven, verse one through three, is the message that identifies that the four winds are restrained, until the servants of God are sealed.
Ny fanontaniana roa eto dia izao: hatory va isika, ary ho faty va isika? … teny roa ilazana ilay toe-piainana ara-paminaniana iray ihany. Ny hafatry ny rivotra efatra izay sakanan’ny anjely, dia ny hafatra mahatonga ny fofonain’Andriamanitra hiditra ao amin’ny maty ka hampitsangana azy ireo sy hahavelona azy. Ny hafatry ny rivotra efatra dia ny hafatry ny soavaly romotry ny finoana silamo. Ny hafatry ny rivotra efatra ao amin’ny bokin’ny Apokalypsy dia ny hafatry ny fanisiana tombo-kase. Ny hafatry ny fanisiana tombo-kase ao amin’ny Apokalypsy toko faha-7, andininy 1 hatramin’ny 3, dia ny hafatra izay manambara fa voasakana ny rivotra efatra mandra-panisy tombo-kase ny mpanompon’Andriamanitra.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Ary nony afaka izany zavatra izany dia nahita anjely efatra nitsangana teo amin’ny zorony efatry ny tany aho, nihazona ny rivotra efatry ny tany, mba tsy hitsoka amin’ny tany ny rivotra, na amin’ny ranomasina, na amin’ny hazo akory aza. Ary nahita anjely iray hafa niakatra avy tany atsinanana aho, izay nanana ny tombo-kasen’Andriamanitra velona; ary niantso tamin’ny feo mahery tamin’ireo anjely efatra izy, dia ireo izay nomena hanimba ny tany sy ny ranomasina, nanao hoe: Aza manimba ny tany, na ny ranomasina, na ny hazo, mandra-panisy tombo-kase ny mpanompon’Andriamanitsika eo amin’ny handriny. Apokalypsy 7:1–3.
Ezekiel’s second prophecy was directed to the wind, and the life that the wind delivered unto the bodies came from the message of the four winds. In verses eight through ten, in Ezekiel thirty-seven the words that appear either as “wind” or “breath” is the same Hebrew word in each occurrence. God breathed into Adam, the breath of life, and in Ezekiel the breath of life is the message of the sealing of the one hundred and forty-four thousand that comes from the four winds. That message delivers God’s creative power to the bodies that have been brought together in the valley of death, by the first message. The message of the four winds is the message of Islam bringing judgment upon the United States for the Sunday law. It is the message of the Midnight Cry.
Ny faminanian’i Ezekiela faharoa dia natodika tamin’ny rivotra, ary ny aina izay nentin’ny rivotra ho amin’ireo vatana dia avy tamin’ny hafatry ny rivotra efatra. Ao amin’ny andininy fahavalo ka hatramin’ny fahafolo, ao amin’ny Ezekiela fito amby telopolo, ny teny izay miseho ho “rivotra” na “fofonaina” dia ilay teny hebreo iray ihany amin’ny fisehoany tsirairay avy. Andriamanitra nofofoniny tao amin’i Adama ny fofonain’aina, ary ao amin’i Ezekiela ny fofonain’aina dia ny hafatry ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, izay avy amin’ny rivotra efatra. Izany hafatra izany no mitondra ny herin’Andriamanitra mahary ho amin’ireo vatana izay efa naangona tao amin’ny lohasahan’ny fahafatesana tamin’ny alalan’ny hafatra voalohany. Ny hafatry ny rivotra efatra dia ny hafatry ny finoana silamo mitondra fitsarana amin’i Etazonia noho ny lalàn’ny Alahady. Izany no hafatry ny Antso Mamatonalina.
The hidden history of the seven thunders begins with a disappointment, which begins the tarrying time. In Revelation eleven when the two prophets were slain on July 18, 2020, the tarrying time began. Ezekiel was among the dead when the Lord asked Ezekiel if the two witnesses that are dead in the street could live.
Ny tantara miafina momba ireo kotrokorana fito dia manomboka amin’ny fahadisoam-panantenana iray, izay manomboka ny fotoan’ny fiandrasana. Ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo, rehefa novonoina tamin’ny 18 Jolay 2020 ireo mpaminany roa, dia nanomboka ny fotoan’ny fiandrasana. I Ezekiela dia isan’ny maty, raha nanontanian’ny Tompo i Ezekiela hoe: afaka velona va ireo vavolombelona roa izay maty eo amin’ny arabe?
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, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Ezekiel 37:1–3.
Ny tanan’i Jehovah no tonga tamiko, ka nentiny nivoaka tamin’ny Fanahin’i Jehovah aho, dia napetrany teo afovoan’ny lohasaha izay feno taolana; ary nampandaloviny manodidina azy ireny aho; koa, indro, nisy taolana maro dia maro teo amin’ilay lohasaha malalaka; ary, indro, maina dia maina ireo. Ary hoy Izy tamiko: Ry zanak’olona, moa mahavelona indray va ireo taolana ireo? Dia namaly aho hoe: Tompo Jehovah ô, Hianao no mahalala. Ezekiela 37:1–3.
In verse seven, when Ezekiel delivers the first of the two prophecies the message was simply, “O ye dry bones, hear the word of the Lord.” John, in the Revelation records, “blessed are those who hear the words of the prophecy of this book.” Ezekiel represents the dead dry bones who are blessed, as those who hear Ezekiel’s command to hear the Word of the Lord, and His Word is Truth. In chapter two of Ezekiel, the experience of those who hear God’s word is described.
Ao amin’ny andininy fahafito, raha mitondra ny voalohan’ireo faminaniana roa i Ezekiela, dia tsotra izao ny hafatra: “Ry taolana maina, henoy ny tenin’i Jehovah.” Jaona, ao amin’ny Apokalypsy, dia manoratra hoe: “Sambatra izay mandre ny tenin’ny faminanian’ity boky ity.” Ezekiela dia maneho ireo taolana maina maty izay voatahy, dia ireo izay mandre ny didin’i Ezekiela mba hihaino ny Tenin’i Jehovah, ary ny Teniny dia Fahamarinana. Ao amin’ny toko faharoa ao amin’i Ezekiela no amaritana ny fanandraman’ireo izay mandre ny tenin’Andriamanitra.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Dia nanao tamiko hoe: Ry zanak’olona, mitsangàna amin’ny tongotrao, fa hiteny aminao Aho. Ary ny Fanahy niditra tao anatiko raha niteny tamiko Izy, ka nampitsangana ahy tamin’ny tongotro, dia reko Izay niteny tamiko. Ezekiela 2:1, 2.
In Revelation eleven, when the dead bodies hear the Word of the Lord, the Comforter enters into them and they stand on their feet. It is the Comforter that sets them on their feet.
Ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, rehefa mandre ny Tenin’ny Tompo ireo faty, dia miditra ao anatiny ny Mpananatra ka mitsangana amin’ny tongony izy. Ny Mpananatra no mampitsangana azy amin’ny tongony.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Ary rehefa afaka telo andro sy tapany, dia niditra tao aminy ny Fanahin’aina avy amin’Andriamanitra, ka nitsangana tamin’ny tongony izy; ary tahotra lehibe no nahazo izay nahita azy. Apokalypsy 11:11.
The standing up of the dead is step number one, in a two-step process that raises them out of their graves to become the ensign that is lifted up at the judgment of the Sunday law. When they stand in chapter eleven, “great fear” comes upon those that see them.
Ny fitsanganan’ny maty dia dingana voalohany ao anatin’ny dingana roa izay manandratra azy hiala ao am-pasana mba ho tonga ilay faneva izay asandratra amin’ny fitsarana ny lalàn’ny Alahady. Rehefa mitsangana izy ireo ao amin’ny toko fahairaika ambin’ny folo, dia tonga amin’izay mahita azy ny “tahotra lehibe.”
And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:9.
Ary handeha ho any amin’ny fiarovany mafy izy noho ny tahotra, ary ny andrianany hatahotra ny faneva, hoy Jehovah, Izay manana ny afony ao Ziona sy ny lafaorony ao Jerosalema. Isaia 31:9
The Midnight Cry message of Millerite history was the second part of the second angel’s message. The second angel’s message produced a separation of the Millerites from the churches that were then identified as the daughters of Babylon, and the faithful were called out to come and stand with the Millerites. A ‘body’ of believers was formed by that message, and then the second step was the message of the Midnight Cry that joined and added power to the second message. The Millerites then became a mighty army that took the message like a tidal wave across the land. That two-step process is the two voices of Revelation eighteen, and it is the identical process of the resurrection of the dead dry bones in Ezekiel who were slain in the street of Revelation eleven.
Ny hafatry ny Antso Amin’ny Misasakalina tao amin’ny tantaran’ny Millerita no ampahany faharoa amin’ny hafatry ny anjely faharoa. Ny hafatry ny anjely faharoa no nahatonga fisarahana teo amin’ny Millerita sy ny fiangonana izay nofaritana tamin’izany ho zanakavavin’i Babylona, ary nantsoina hivoaka ny mahatoky mba ho avy ka hijoro miaraka amin’ny Millerita. Nisy “vatana” iray nisy mpino natsangan’izany hafatra izany, ary avy eo ny dingana faharoa dia ny hafatry ny Antso Amin’ny Misasakalina izay niray tamin’ilay hafatra faharoa sy nanampy hery azy. Dia tonga tafika mahery ny Millerita, izay nitondra ny hafatra tahaka ny onjan-dranomasina manafotra nanerana ny tany. Izany fizotra misy dingana roa izany no feo roa ao amin’ny Apokalypsy fahavalo ambin’ny folo, ary izany no fizotra mitovy indrindra amin’ny fitsanganan’ireo taolana maina maty ao amin’i Ezekiela, izay novonoina teny an-dalambe ao amin’ny Apokalypsy fahiraika ambin’ny folo.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.
“Nirahina hanampy ilay anjely mahery avy any an-danitra ny anjely, ary nahare feo aho izay toa nanako eran-tany hoe: Mivoaha avy ao aminy, ry oloko, mba tsy hiray ota aminy ianareo, ary mba tsy handray ny loza manjo azy; fa tafakatra hatrany an-danitra ny fahotany, ary efa nahatsiaro ny helony Andriamanitra. Toa fanampiny ho an’ny hafatra fahatelo io hafatra io, ary niray taminy, tahaka ny niraisan’ny antso tamin’ny misasakalina tamin’ny hafatry ny anjely faharoa tamin’ny taona 1844.” Spiritual Gifts, volume 1, 195, 196.
The first waymark in the hidden history of the seven thunders, is the disappointment which begins the tarrying time. The tarrying time is a period of time that is represented as three and a half days, which is a symbol of the wilderness. At the end of the forty years of wandering in the wilderness, Joshua led a mighty army into the Promised Land. At the end of the three and a half days, Ezekiel is taken to the valley of death, and is told to command the dead bodies to “hear the word of the Lord.” Ezekiel is a “voice” crying in the wilderness. The command to hear the Word of the Lord brings the body parts together, but they are not yet alive, they are not yet an army, they are not yet sealed. The “word of the Lord” which is spoken by Ezekiel in chapter two, identifies that when the Comforter arrives, God’s people stand, while they simultaneously hear the Word of the Lord. Christ promised He would send the Comforter, three and a half days after they were murdered in the street.
Ny famantarana voalohany eo amin’ny tantara miafina momba ireo kotrokorana fito dia ny fahadisoam-panantenana izay manomboka ny fotoana fiandrasana. Ny fotoana fiandrasana dia fe-potoana iray izay aseho ho telo andro sy tapany, izay tandindon’ny efitra. Tamin’ny faran’ny efapolo taona nivezivezeny tany an-efitra, Josoa no nitarika tafika mahery niditra tao amin’ny Tany Nampanantenaina. Tamin’ny faran’ny telo andro sy tapany, Ezekiela dia nentina ho any amin’ny lohasahan’ny fahafatesana, ary nolazaina mba hibaiko ny faty mba “hihaino ny tenin’i Jehovah.” Ezekiela dia “feo” miantso any an-efitra. Ny baiko hihaino ny Tenin’i Jehovah dia mampivondrona ireo rantsam-batana, kanefa mbola tsy velona izy ireo, mbola tsy tafika izy ireo, mbola tsy voaisy tombo-kase izy ireo. Ny “tenin’i Jehovah” izay ambara amin’ny alalan’i Ezekiela ao amin’ny toko faharoa dia manondro fa rehefa tonga ny Mpananatra, dia mitsangana ny vahoakan’Andriamanitra, sady amin’izay indrindra no ihainony ny Tenin’i Jehovah. Nampanantena Kristy fa Izy no handefa ny Mpananatra, telo andro sy tapany taorian’ny namonoana azy ireo teny an-dalambe.
Once standing, the bodies ‘who are not yet alive,’ are going to be given a second prophecy. The “voice that crieth in the wilderness” in Isaiah, asks what the prophecy is that he is to cry? The “message” that both Ezekiel, and the “voice” in Isaiah forty are commanded to present, is the message of Islam. When that prophecy is delivered, “Adam” comes to life as a mighty army. The living two witnesses then proclaim the message of Islam’s judgment upon the United States, because of the passage of the soon-coming Sunday law. The judgment of the Sunday law is the third waymark of the hidden history of the seven thunders. When it is fulfilled, the army is lifted up as an ensign to heaven, and is represented in Revelation fourteen.
Rehefa mijoro ireo tena “mbola tsy velona,” dia homena faminaniana faharoa izy ireo. Ny “feo miantso any an-efitra” ao amin’i Isaia dia manontany hoe: inona moa ilay faminaniana izay asaina antsoiny? Ny “hafatra” izay samy nasaina nambaran’i Ezekiela sy ilay “feo” ao amin’ny Isaia toko faha-efapolo, dia ny hafatry ny Silamo. Rehefa ambara izany faminaniana izany, dia tonga velona i “Adama” ho tafika mahery. Avy eo ireo vavolombelona roa velona dia mitory ny hafatry ny fitsaran’ny Silamo amin’i Etazonia, noho ny fandalovan’ilay lalàna alahady izay ho avy tsy ho ela. Ny fitsaran’ilay lalàna alahady no famantarana fahatelo eo amin’ny tantara miafin’ny kotro-baratra fito. Rehefa tanteraka izany, dia asandratra ho saina famantarana ho any an-danitra ilay tafika, ary aseho ao amin’ny Apokalypsy efatra ambin’ny folo.
“I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.” Selected Messages, book 2, 387.
“Nahazo fanandramana momba ny hafatry ny anjely voalohany sy faharoa ary fahatelo aho. Ny anjely dia aseho ho manidina eo afovoan’ny lanitra, mitory amin’izao tontolo izao hafatra fampitandremana, ary misy fiantraikany mivantana amin’ny olona velona amin’ny andro farany amin’ny tantaran’ity tany ity izany. Tsy misy mandre ny feon’ireo anjely ireo, satria tandindona izy ireo, maneho ny olon’Andriamanitra izay miasa mifanaraka amin’ny tafiky ny lanitra. Ny lehilahy sy ny vehivavy, izay nohazavain’ny Fanahin’Andriamanitra sy nohamasinina tamin’ny alalan’ny fahamarinana, no mitory ireo hafatra telo araka ny filaharany.” Selected Messages, book 2, 387.
The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.
Ny faneva izay asandratra dia ilay anjely fahatelo manidina eo afovoan’ny lanitra, mampitandrina ny olombelona tsy hanaiky ny mariky ny bibidia. Ny tafika mahery dia mbola manohy manolotra izany hafatra izany amin’izao tontolo izao, mandra-pitsangan’i Mikaela sy hifaranan’ny fotoam-pahasoavan’ny olombelona.
We will continue these thoughts in the next article.
Hotohizintsika ao amin’ny lahatsoratra manaraka ireo hevitra ireo.
And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.
Ary tamin’ny misasak’alina dia nisy antso hoe: Indro, avy ny mpampakatra; mivoaha mba hitsena azy ianareo. Matio 25:6.