All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.
Ny mpaminany rehetra dia miresaka ny amin’ny faran’izao tontolo izao, ary ny faminaniana rehetra dia mifanojo sy mifarana ao amin’ny bokin’ny Apokalypsy. Ao amin’ny bokin’ny Apokalypsy, dia tohizana ilay tsipika iray ihany tahaka ny ao amin’ny bokin’i Daniela, fa boky iray ihany izy roa. Ireo fitsipika ara-paminaniana rehetra ireo dia efa voarakitra mafy ao amin’ireo lahatsoratra teo aloha. Ao amin’ny bokin’ny Apokalypsy dia ampahafantarina antsika fa mialoha indrindra ny hifaranan’ny fotoam-pahasoavana dia misy faminaniana iray izay efa voaisy tombo-kase nefa hovahana. Ireo lahatsoratra ireo dia nametraka teo anoloana ireo singa ara-paminaniana mifandray amin’ny hafatra ao amin’ny bokin’ny Apokalypsy izay efa eo am-pisokafana ankehitriny. Tsy fahamarinana ara-paminaniana tokana ilay hafatra, ary ny singa rehetra amin’ilay hafatra izay voavaha dia tafiditra ao anatin’ny sokajin’ny Fanambaran’i Jesosy Kristy.
The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.
Ny hafatra dia voavaha tombo-kase fotoana fohy mialoha ny hifaranan’ny fotoam-pahasoavana, rehefa “efa akaiky ny andro.” Ny bokin’i Daniela sy ny Apokalypsy, miaraka amin’ny fanazavana ao amin’ny asa soratry ny Fanahin’ny Faminaniana, dia mazava tokoa momba ny fizotry ny famahana tombo-kase hafatra ara-paminaniana. Ilay Liona avy amin’ny firenen’i Joda no manatanteraka izany famahana tombo-kase izany, ary rehefa manao izany Izy dia mampiasa fomba voalamina amin’ny fanolorana ny hafatra. Raisiny avy amin’ny Ray ny hafatra, izay aseho ho mitana ny Baiboly araka ny voaisy tombo-kase fito azy. Ilay Liona avy amin’ny firenen’i Joda, izay koa ny fakàn’i Davida sy ilay Zanak’ondry izay novonoina, no mandray ny boky avy amin’ny Ray ary manaisotra ny tombo-kase.
Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.
Avy eo i Jesosy dia manolotra ny hafatra amin’i Gabriela, izay miaraka amin’ny anjely hafa dia mampita izany hafatra izany amin’ny mpaminany iray izay manoratra ny hafatra ka mandefa izany any amin’ny fiangonana. Rehefa tonga ny fotoana hamahana ny tombo-kasen’ny hafatra ara-paminaniana, ny fanokafana io hafatra ara-paminaniana io dia miteraka fizahan-toetra amin’ny dingana telo, izay mizaha toetra ireo ao anatin’ny fiangonana, dia ireo no mpihaino kendren’ny soratr’ilay mpaminany; ary araka ny valin-tenin’ny tsirairay amin’ireo mambran’ny fiangonana ireo, dia mamaritra izy ireo raha ao anatin’ny iray amin’ireo sokajy roa. Ireo izay manaiky ny fitomboan’ny fahalalana ateraky ny hafatra voavaha tombo-kase dia fantarina ho ny “hendry”, ary ireo izay tsy manaiky izany kosa dia antsoin’i Daniela hoe “ratsy fanahy”, ary i Matio hoe “adala”.
All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.
Ireo lafin-javatra rehetra mifandray amin’ny famahana ny zava-miafina farany ara-paminaniana dia resahina sy asongadina ao amin’ny andininy fahasivy ao amin’ny Apokalypsy fahafito ambin’ny folo, satria io no manondro singa iray ao amin’ny Fanambaran’i Jesosy Kristy izay hitsapa ny sokajin’ny mpivavaka roa tonta. Ataony izany amin’ny fanondroana fa ny “hendry” no hahatakatra ny hafatra manaraka ny famantarana fampitandremana ao amin’ilay andininy.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Ary izao ny saina izay manana fahendrena. Ny loha fito dia tendrombohitra fito, izay ipetrahan-dravehivavy. Ary misy mpanjaka fito: ny dimy dia efa lavo, ary ny iray dia eo ihany, ary ny iray koa mbola tsy tonga; ary rehefa tonga izy, dia tsy maintsy maharitra vetivety ihany. Ary ny bibidia izay teo, nefa tsy eo intsony, dia izy ihany no fahavalo, sady isan’ny fito ihany, ary mankany amin’ny fahaverezana izy. Apokalypsy 17:9–11.
The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.
Ny “saina izay manana fahendrena” dia ny sain’ny “hendry.” Ny “hendry” no mahatakatra ny fitomboan’ny fahalalana, ary ilay fitomboan’ny fahalalana izay aseho avy hatrany aorian’ilay mari-pamantarana ara-paminaniana, izay manondro fahamarinana iray izay ho takatry ny hendry nefa holavin’ny ratsy fanahy, dia ny fahamarinana mifandray amin’ireo fanjakana ao amin’ny faminanian’ny Baiboly aseho ao amin’ireo andininy manaraka. Ireo andininy ireo dia maneho ny sary fanoharana farany momba ireo fanjakan’ny faminanian’ny Baiboly, ary izay voaseho rehefa voavaha ny tombo-kase amin’ny andro farany dia izao: ireo fanjakana valo ireo dia efa naseho koa tao amin’ny sary fanoharana voalohany momba ireo fanjakan’ny faminanian’ny Baiboly ao amin’ny Daniela toko faharoa.
The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.
Ny fanambarana ny fahamarinana dia manohana ilay fijery voafetra momba ireo fanjakana ao amin’ny faminaniana ara-Baiboly izay nandrafitra ny iray tamin’ireo firavaka sarobidin’i Miller, nefa namirapiratra avo folo heny izy izany, satria mitana fahamarinana betsaka lavitra noho izay azon’ny Millerita tamin’ny toerana voafetran’izy ireo teo amin’ny tantara, ary maneho fizahan-toetra iray izy, araka izay asehon’ny isa hoe “folo,” sy ny fanilon’ny fampitandremana ao amin’ilay fampitandremana fanolorana hoe “indro ny saina izay manana fahendrena,” izay adika ara-paminaniana hoe: ny fahamarinana manaraka dia hitsapa ireo fiangonana izay andefasana ilay hafatra voavaha tombo-kase, fotoana fohy mialoha ny fifaranan’ny fotoam-pahasoavana.
In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.
Ao amin’ny Apokalypsy toko fahafito ambin’ny folo, i Jaona dia nentina ho any an-efitra, dia ilay vanim-potoanan’ny haizina papaly nandritra ny enin-jato amby arivo sy enimpolo taona. Napetraka teo amin’ny faran’izany vanim-potoana izany indrindra izy, tamin’ny taona 1798, izay tantara mitovy indrindra amin’ilay nametrahana azy ao amin’ny Apokalypsy toko fahatelo ambin’ny folo.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.
Ary nitsangana teo ambonin’ny fasiky ny ranomasina aho, ka nahita bibidia niakatra avy tao amin’ny ranomasina, nanan-doha fito sy tandroka folo, ary teo ambonin’ny tandrony nisy satroboninahitra folo, ary teo ambonin’ny lohany ny anaran’ny fitenenan-dratsy. Apokalypsy 13:1.
The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.
Ny “fasiky ny ranomasina” dia maneho ny taona 1798, satria izy no maneho ny toerana fijery ara-tantara izay nanehoana an’i Jaona ny papaisma (ilay bibidia avy amin’ny ranomasina) amin’ny endrika efa lasa, ary i Etazonia (ilay bibidia avy amin’ny tany) miakatra, ary amin’ny farany miteny tahaka ny dragona amin’ilay lalàn’ny Alahady ho avy tsy ho ela. Avy eo ilay bibidia avy amin’ny tany dia manery izao tontolo izao hanaiky ny “sarin’ny bibidia,” izay hiteny sy hampihatra lalàna momba ny Alahady amin’izao tontolo izao manontolo.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“Tamin’ny fotoana izay nahafoana ny heriny ny Papa ka voatery nitsahatra tsy hanenjika intsony, dia hitan’i Jaona fa nisy fahefana vaovao niakatra hanako ny feon’ilay dragona sy hampandroso hatrany ilay asa feno habibiana sy fitenenan-dratsy tamin’Andriamanitra ihany. Ity fahefana ity, ilay farany izay hiady amin’ny fiangonana sy ny lalàn’Andriamanitra, dia aseho amin’ny alalan’ny bibidia manana tandroka tahaka ny an’ny zanak’ondry. Ireo bibidia nialoha azy dia niakatra avy tamin’ny ranomasina; fa ity kosa niakatra avy tamin’ny tany, maneho ny fiakaran’ilay firenena izay nosoloiny tamin-kahalemem-panahy—Etazonia.” Signs of the Times, February 8, 1910.
John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.
I Jaona dia entina ho eo amin’io toerana fijery ara-tantara io ihany mba handray ny fampisehoana farany ny amin’ireo fanjakana ao amin’ny faminaniana ara-Baiboly ao amin’ny toko fahafito ambin’ny folo. Rehefa mijoro eo amin’izany toerana fijery izany izy, dia aseho ireo fanjakana. Ambara aminy aloha fa ny bibidia no mifehy ny fiangonana sy ny fanjakana, satria izy dia mipetraka eo ambonin’ny loha fito, ary eo ambonin’ny tendrombohitra fito koa. Ny fipetrahan’ilay vehivavy janga lehibe dia manambara fa izy no mitaingina ny bibidia, ary izay mitaingina ny bibidia no mifehy ny bibidia.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Ary ilay vehivavy izay hitanao dia ilay tanàna lehibe, izay manjaka amin’ireo mpanjakan’ny tany. Apokalypsy 17:18.
The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.
Ny teny hoe “manjaka” dia midika hoe mitana sy manjaka eo ambonin’ny. Ny mpitaingina iray dia manjaka eo ambonin’ilay biby amin’ny fitanana ny familiana. Ny fahefana papaly dia manjaka eo ambonin’ny loha fito ary koa eo ambonin’ny tendrombohitra fito. Ao amin’ny Daniela toko faharoa, dia milaza amin’i Nebokadnezara i Daniela fa izy no “loha” volamena. Ao amin’ny Isaia toko fahafito, ny “loha” dia mpanjaka koa, renivohitra na fanjakana.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.
Fa ny lohan’i Syria dia Damaskosy, ary ny lohan’i Damaskosy dia Rezina; ary ao anatin’ny dimy amby enim-polo taona dia ho torotoro Efraima, ka tsy ho firenena intsony izy. Ary ny lohan’i Efraima dia Samaria, ary ny lohan’i Samaria dia zanak’i Remalia. Raha tsy hino ianareo, dia tsy haharitra tokoa ianareo. Isaia 7:7, 8.
The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.
Ny fahefana maha-papa, izay ilay vehivavy mitaingina ny bibidia, no manjaka amin’ny mpanjaka rehetra amin’ny tany. Ireo mpanjaka ireo dia aseho ho “mpanjaka folo”, izay fahefan’ilay dragona amin’ny andro farany. Izy ireo no mpanjaka izay ijerem-pijangajangan’ilay vehivavy janga avy any Tyro. Ireo “mpanjaka folo” ireo dia noterena hanaiky ny fahefan’ny papa, nefa ny mpanjaka lohany amin’ireo mpanjaka folo ireo dia i Etazonia. Noho izany, i Etazonia dia aseho koa amin’i Ahaba, mpanjakan’ireo fanjakana folo any avaratr’i Isiraely. Ny isa “fito” dia maneho ny “fahafenoana”, ary rehefa aseho ho manjaka amin’ny mpanjakan’ny tany ny fahefana maha-papa, dia manjaka koa amin’ireo mpanjaka folo izy ary mipetraka eo ambonin’ireo loha fito.
Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.
Ity no saina izay manana fahendrena, fa ny hendry amin’ny andro farany dia mampiasa ny fomba fiasa hoe “andalana amin’ny andalana”, ary fantany fa ny tsirairay amin’ireo tandindon’ny fitondram-panjakana izay anjakan’ilay vehivavy janga dia samy manondro izany fahamarinana izany ihany. Izy koa dia manjaka amin’ny tendrombohitra fito, ary ny Millerita dia namantatra fa ny “tendrombohitra” ao amin’ny faminanian’ny Baiboly dia tandindon’ny fanjakana, nefa koa namantatra izy ireo fa ny tandindona dia manana heviny mihoatra ny iray.
Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.
Angon-drano koa dia tandindon’ny fiangonana. Ny “tendrombohitra masina be voninahitra” ao amin’ny Soratra Masina dia maneho ny fiangonan’Andriamanitra.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Ny teny izay hitan’i Isaia, zanak’i Amoza, ny amin’i Joda sy Jerosalema. Ary amin’ny andro farany dia hiorina eo an-tampon’ny tendrombohitra ny tendrombohitry ny tranon’i Jehovah, ka hasandratra ho ambonin’ny havoana; ary ny firenena rehetra hikoriana ho any aminy. Ary olona maro no handeha ka hanao hoe: Avia ianareo, andeha isika hiakatra ho any amin’ny tendrombohitry Jehovah, ho any an-tranon’Andriamanitr’i Jakoba; ary Izy hampianatra antsika ny lalany, ka handeha amin’ny alehany isika; fa avy any Ziona no hivoahan’ny lalàna, ary ny tenin’i Jehovah avy any Jerosalema. Isaia 2:1–3.
The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.
Ny “tranon’ny Tompo” dia ny Fiangonany, ary “tendrombohitra” izany. Ilay vehivavy janga lehibe dia mipetraka eo ambonin’ny tendrombohitra fito, ka izany no manambara fa manjaka amin’ny fiangonana rehetra izy, tahaka ny anjakany amin’ny mpanjaka rehetra. Feheziny avokoa ny fiangonana rehetra sy ny fanjakana rehetra eran’izao tontolo izao.
The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.
Ny fahitana izay lazain’i Isaia fa tonga taminy “momba an’i Joda sy Jerosalema,” izay vao notanisaintsika teo, dia mbola mitohy ihany, ary io ihany no andalan-teny ao amin’ny toko fahefatra; ary araka an’i Isaia dia io no “andro iray ihany” izay ilazan’ny olona hoe: “Avia ianareo, ka aoka isika hiakatra ho any an-tendrombohitry ny Tompo, ho any an-tranon’Andriamanitr’i Jakoba.” Ao anatin’izany fe-potoana izany ihany koa no amaritana “vehivavy fito.”
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.
Ary amin’izany andro izany dia vehivavy fito no hihazona lehilahy iray ka hanao hoe: Hihinana ny mofonay ihany izahay, ary hitafy ny fitafianay ihany; fa aoka ihany mba hantsoina amin’ny anaranao izahay, mba hanesorana ny latsa aminay. Amin’izany andro izany ny Solofon’i Jehovah dia ho tsara tarehy sady be voninahitra, ary ny vokatry ny tany dia ho mendrika sy mahafinaritra ho an’izay afa-nandositra tamin’ny Isiraely. Ary izao no hitranga: izay sisa ao Ziona sy izay tavela ao Jerosalema dia hantsoina hoe masina, dia izay rehetra voasoratra ao amin’ny velona ao Jerosalema; rehefa nosasan’i Jehovah ny fahaloton’ny zanakavavin’i Ziona, ary nodioviny tsy ho eo afovoany ny ran’i Jerosalema tamin’ny fanahin’ny fitsarana sy tamin’ny fanahin’ny fandoroana. Ary Jehovah hamorona eo ambonin’ny fonenana rehetra ao an-tendrombohitra Ziona sy eo ambonin’ny fivoriambe ao aminy, rahona sy setroka amin’ny antoandro, ary famirapiratan’ny afo mirehitra amin’ny alina; fa ho fiarovana eo ambonin’ny voninahitra rehetra izany. Ary hisy lay ho aloka amin’ny antoandro hiarovana amin’ny hafanana, ary ho fialofana sy ho fierena amin’ny tafio-drivotra sy amin’ny ranonorana. Isaia 4:1–6.
The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”
Ny “andro” izay foto-kevitry ny fahitan’i Isaia dia ilay “ora” amin’ilay horohoron-tany lehibe ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo. Ny hendry izay nanaiky ny fananarana mba “hiverina” avy amin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020, ary nahatanteraka ny fepetra ao amin’ny Levitikosy enina amby roapolo, sady navondron’ny faminaniana voalohan’i Ezekiela, dia asiana tombo-kase rehefa manaiky ny hafatra faharoan’i Ezekiela momba ireo rivotra efatra amin’ny Silamo. Avy eo dia asandratra ho any an-danitra izy ireo ho faneva, ary ny zanak’Andriamanitra hafa ao Babylona dia manomboka mamaly ny antso hivoaka an’i Babylona, izay manomboka amin’ilay horohoron-tany, dia ilay lalàn’ny Alahady izay ho avy tsy ho ela. Ny ondry hafa an’Andriamanitra dia mandre ny hafatra hivoaka an’i Babylona, ary izy ireo dia manambara hoe: “Avia ianareo, ary aoka isika hiakatra ho any an-tendrombohitry ny Tompo, ho any an-tranon’Andriamanitr’i Jakoba.”
In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.
Amin’izany “ora” izany no anombohan’ilay mpijangajanga lehibe mihira ny hirany sy mijangajanga amin’ny mpanjakan’ny tany. Izay tsy voasoratra ao amin’ny bokin’ny fiainan’ny Zanak’ondry dia manaraka ilay mpijangajanga, ary ny fiangonany dia tonga eo ambanin’ny fahefany. Ireo fiangonana ireo dia asehon’i Isaia ho “vehivavy fito.” Ireo “vehivavy fito” ireo no “tendrombohitra fito” izay hanjakan’ny papa, raha terenin’i Etazonia hanangana sarin’ilay bibidia izao tontolo izao manontolo, izay samy hiteny sy hampandraisiny ny olona rehetra ny mariky ny fahefan’ny papa.
Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.
Ireo “vehivavy fito ireo dia hihazona lehilahy iray,” ary izany “lehilahy” izany no “lehilahy” izay ambaran’i Paoly ho “ilay lehilahin’ota.” Amin’izany fotoam-pitsapana izany, izay mitoetra “ao Jerosalema dia hatao hoe masina, dia samy izay rehetra voasoratra eo amin’ny velona ao Jerosalema.” Ny olon’Andriamanitra dia ireo amin’izany vanim-potoana izany izay voasoratra ao amin’ny bokin’ny fiainana ny anarany, dia ny bokin’ny Zanak’ondry izay novonoina hatramin’ny fanorenan’izao tontolo izao. Ny sokajy iray hafa kosa, izay mihazona ilay “lehilahin’ota,” dia ireo ao amin’ny Apokalypsy toko fahatelo ambin’ny folo izay miankohoka amin’ilay lehilahin’ota.
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.
Ary izay rehetra monina ambonin’ny tany dia hiankohoka eo anatrehany, dia izay tsy voasoratra ao amin’ny bokin’ny fiainan’ny Zanak’ondry, izay voavono hatramin’ny fanorenana izao tontolo izao, ny anarany. Raha misy olona manan-tsofina, aoka izy hihaino. Apokalypsy 13:8, 9.
The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.
Ny “ora” amin’ilay horohoron-tany lehibe, izay krizin’ny lalàna Alahady, dia ny famaranana ny fitsarana famotopotorana; ary ny fitsarana dia mifototra amin’ny hoe hita sa tsy hita voasoratra ao anatin’ny bokin’ny fiainana ny anaranao; koa amin’izany fotoana izany, ireo antokona roa asehon’ny fifandraisany amin’ny bokin’ny fiainana dia manondro indrindra ireo sehatra famaranan’ny fitsarana. Ireo izay mifikitra amin’ilay “lehilahin’ny ota” dia manambara fa “hihinana” ny “mofo avy amin’ny tenanany izy, ary hitafy” ny “akanjony avy amin’ny tenanany”, nefa ny faniriany voalohany indrindra dia ny “hantsoina amin’ny anaranao”.
They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”
Hitahiry ny fanambaràna ara-pampianarana momba ny finoany izy ireo (hihinana ny mofony ihany), ary hotazoniny koa ny fanekem-pinoany ara-piangonana (ny fitafiany ihany), nefa hanaiky ny anaran’ilay “lehilahin’ota” izy. Ny anaran’ilay “lehilahin’ota” dia “katolika”, izay midika hoe “maneran-tany”. Izay mifikitra amin’ilay “lehilahin’ota” dia maniry ho tonga anisan’ny “fiangonana maneran-tany”, dia ny fiangonana Katolika. Tadiaviny izany fifandraisana izany mba “hanaisotra” ny “latsa” aminy.
The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.
Ny “fanalam-baraka” dia miresaka singa roa lehibe momba ilay bibidia izay manjaka amin’ny fiangonana rehetra sy ny firenena rehetra amin’ny andro farany. Ao amin’ilay “ora nisian’ny horohorontany lehibe” ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, dia “tonga faingana ny loza fahatelo”. Ny “loza fahatelo” dia ny finoana silamo. Ao amin’ilay “ora nisian’ny horohorontany lehibe” ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, dia maneno ny Trompetra fahafito. Ny Trompetra fahafito dia ny finoana silamo. Mamely amin’ilay “ora nisian’ny horohorontany lehibe” ny finoana silamo, fa ny Trompetra rehetra dia fitaovana ara-paminaniana nampiasain’Andriamanitra hitsarana ny fanompoam-pivavahana an-terisetra amin’ny Alahady nandritra ny tantaran’izao tontolo izao manontolo.
When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.
Rehefa hahatonga ny “faharavana ara-pirenena” an’i Etazonia, amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, dia “ho tezitra ny firenena.” Ny finoana silamo no mampahatezitra ny firenena ao amin’ny faminanian’ny Baiboly, araka ny asehon’ny filazana voalohany ny amin’ny finoana silamo ao amin’ny bokin’ny Genesisy.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Ary hoy ny anjelin’i Jehovah taminy: Indro, mitoe-jaza ianao, ka hiteraka zazalahy, ary ny anarany hataonao hoe Isimaela; fa Jehovah efa nandre ny fahorianao. Ary izy ho lehilahy dia; ny tànany hanohitra ny olona rehetra, ary ny tànan’ny olona rehetra hanohitra azy; ary honina eo anatrehan’ny rahalahiny rehetra izy. Genesisy 16:11, 12.
The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.
Ny “fanalam-baràka” amin’ny andro farany dia ny fivavahana silamo. Ny fiangonana sy ny firenena eran-tany dia ho tonga eo ambanin’ny fahefan’ilay Filaminam-baovao Maneran-tany an’ny Firenena Mikambana, izay fehezin’ny fiangonana Katolika. Hipetraka eo ambonin’ilay rafitra iray maneran-tany ny papa, tahaka ny nanomezan’i Constantin ny sezan’ny papa azy tamin’ny taona 330. Ny firenena dia hanapa-kevitra fa ny fahafahany miatrika ny ady entin’ny silamo hanohitra ny olombelona dia tsy ho tanteraka raha tsy amin’ny ezaka iraisana, izay hitaky fankatoavana amin’ny fahefana ara-môraly iray, izay hotsindrian’i Etazonia fa ny fiangonana romana izany. Tahaka ny nanomezan’i Justinien ny fahefana lehibe ho an’ny fiangonana Katolika tamin’ny taona 533, dia miverina indray ny tantara. I Etazonia no hanery izao tontolo izao, amin’ny alalan’ny heriny ara-tafika, hankatò, tahaka ny nataon’i Clovis ho an’ny fiangonana Katolika tamin’ny taona 496. Haverina indray ny tantaran’ny andininy faharoa ao amin’ny Apokalypsy toko faha‑telo ambin’ny folo.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Ary ilay bibidia izay hitako dia tahaka ny leoparda, ary ny tongony tahaka ny tongotry ny bera, ary ny vavany tahaka ny vavan’ny liona; ary ilay dragona nanome azy ny heriny sy ny seza fiandrianany ary fahefana lehibe. Apokalypsy 13:2.
Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.
Raha vao atsangana ilay sary, dia ho fantatry ny mpanjakan’ny tany, izay efa tezitra noho ny fanafihan’ny Islam, fa ilay “tsiny” maneran-tany nanohitra ny Islam, izay nampiasaina hampisy ilay sarin’ny bibidia maneran-tany, dia tsy ilay “tsiny” izay tena naha-voakasik’ilay “lehilahin’ny ota” (Jezebela). Rehefa tara loatra, dia ho hitan’izao tontolo izao fa tsy miraharaha akory ny Islam i Jezebela, fa ny fanirian’ny fony dia ny hamono an’i Elia, tahaka ny namonoan’i Herodias an’i Jaona Mpanao-batisa.
The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.
Ny “saina izay manana fahendrena” dia ny “sain’ny hendry,” ary ny “hendry” dia ireo izay mahafantatra ny “fitomboan’ny fahalalana” izay ateraka rehefa mamaha ny tombo-kasen’ny Apokalypsin’i Jesosy Kristy ny Liona avy amin’ny fokon’i Joda, mialoha indrindra ny hifaranan’ny fotoam-pahasoavana.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ary hoy Izy tamiko hoe: Aza asiana tombo-kase ny tenin’ny faminanian’ity boky ity; fa efa antomotra ny andro. Izay tsy marina, aoka mbola hanao ny tsy marina ihany izy; ary izay maloto, aoka mbola haloto ihany izy; ary izay marina, aoka mbola hanao ny marina ihany izy; ary izay masina, aoka mbola hihamasina ihany izy. Apokalypsy 22:10, 11.
The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.
Ny “loha fito dia tendrombohitra fito, izay ipetrahan-dravehivavy,” dia maneho ny fahamarinana fa ny fahefana papaly no hanjaka amin’ny fiangonana sy ny fanjakana. Ny tandindona dia manana heviny mihoatra ny iray, ary ny tandindona dia tokony ho faritana sy ho azo amin’ny alalan’ny tontolon-kevitry ny andalan-teny izay anehoana azy. Mipoitra ny hevitra milaza fa io andininy io no manondro fa ny loha dia ny tendrombohitra, koa inona àry no fanamarinana hamaritana fisarahana eo amin’ny loha (raharaham-panjakana) sy ny tendrombohitra (raharaham-piangonana)? Ao amin’ny toko fahafito sy fahavalo ao amin’ny Daniela no ametrahana izany fisarahana izany. Ao amin’ny toko fahafito dia samy aseho ho “hafa toetra” avokoa na Roma jentilisa na Roma papaly, raha oharina amin’ireo bibidia nialoha azy.
When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.
Rehefa ampitoviana amin’ny toko fahavalo ny toko fahafito (andalana amin’ny andalana), dia hitantsika ao amin’ny toko fahavalo ny tandroka kely an’i Roma, miovaova eo amin’ny lehilahy, vehivavy, lehilahy, vehivavy. Famantarana iray (ilay tandroka kely) no misolo tena hery roa. Ao amin’ireo toko ireo, ny tandroka dia fanjakana, ary ny fanjakana koa dia loha. Ao amin’ny toko fahavalo, ny tandroka kely dia misolo tena fanjakana roa, dia ny fanjakana fahefatra sy fahadimy amin’ny faminanian’ny Baiboly. Ny tandroka kely dia misolo tena ara-pamantarana fanjakana roa, ary ireo fanjakana roa izay soloiny tena dia fanjakana manondro ny firaisan’ny fitondram-panjakana sy ny fitondram-piangonana. Ireo loha fito, izay tendrombohitra fito koa, dia misolo tena fanjakana roa, ary ny fanjakana iray dia fitondram-piangonana ary ny iray kosa dia fitondram-panjakana.
In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.
Ao amin’ny Daniela toko faharoa, dia misy vavolombelona iray hafa koa manamarina io tandindona ara-paminaniana io, satria ao no anehoana ny fanjakana farany, izay noheverin’ny Millerita ho fanjakana fahefatra, dia Roma, amin’ny alalan’ny vy sy ny tanimanga. Ny vy sy ny tanimanga dia atambatra, na dia raha ny tena izy aza tsy mifangaro amin’ny tanimanga ny vy. Kanefa rehefa manazava momba ny “vy sy tanimanga” i Ranabavy White, dia faritany ho tandindon’ny fitarihan’ny fiangonana sy ny fitarihan’ny fanjakana izany, araka izay asehon’ilay tandroka kely ao amin’ny toko fahavalo, sy ireo loha ao amin’ny Apokalypsy fito ambin’ny folo izay tendrombohitra koa.
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.
“Tonga amin’ny fotoana iray isika izay isehoan’ny tongotry ny sariolona, izay nifangaroan’ny vy tamin’ny tanimanga malemilemy, ho fanehoana ny asa masin’Andriamanitra. Manana vahoaka Andriamanitra, dia vahoaka voafidy, izay tsy maintsy hamasinina ny fahaizany mamantatra, ka tsy tokony hohalotoina amin’ny fametrahana hazo sy bozaka ary mololo eo ambonin’ny fanorenana. Ny fanahy rehetra izay mahatoky amin’ny didin’Andriamanitra dia hahita fa ny toetra mampiavaka ny finoantsika dia ny Sabata andro fahafito. Raha manome voninahitra ny Sabata araka izay nandidian’Andriamanitra azy ny fitondram-panjakana, dia hijoro ao amin’ny herin’Andriamanitra sy amin’ny fiarovana ny finoana izay efa natolotra indray mandeha monja ho an’ny olona masina izy. Fa ny mpitondra fanjakana kosa hanandratra ny sabata sandoka, ary hampifangaro ny finoany ara-pivavahana amin’ny fitandremana ity zanaky ny papisitra ity, ka hametraka azy ho ambonin’ny Sabata izay nohamasinin’ny Tompo sy notahiny, natokany ho an’ny olona hotehirizina ho masina, ho famantarana eo Aminy sy ny olony hatramin’ny taranaka arivo. Ny fifangaroan’ny tetik’asan’ny fiangonana sy ny tetik’asan’ny fanjakana no asehon’ny vy sy ny tanimanga. Izany firaisana izany dia mampahalemy ny herin’ny fiangonana rehetra. Ny fanomezana ny fiangonana ny fahefan’ny fanjakana dia hitondra vokatra ratsy. Efa saika nihoatra ny fetry ny fahari-pon’Andriamanitra ny olona. Nampiasa ny heriny tamin’ny politika izy ireo, ary niray tamin’ny papisitra. Kanefa ho avy ny fotoana izay hanasazan’Andriamanitra ireo izay nandrava ny lalàny, ary ny asa ratsiny dia hiverina hamely azy ireo.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.
We will continue this study in the next article.
Hanohy ity fandalinana ity isika ao amin’ny lahatsoratra manaraka.
“In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.
“Ao amin’ny toe-javatra izay anehoana ny asan’i Kristy ho antsika sy ny fiampangana hentitra ataon’i Satana hamelezana antsika, Josoa dia mijoro amin’ny maha-mpisoronabe azy, ka mifona ho an’ny vahoakan’Andriamanitra izay mitandrina ny didiny. Mandritra izany fotoana izany kosa, Satana dia maneho ny vahoakan’Andriamanitra ho mpanota lehibe, ary asehony eo anatrehan’Andriamanitra ny lisitry ny fahotana izay nitaomany azy ireo hatao nandritra ny androm-piainany, sady takiany mafy fa noho ny fahadisoany dia tokony hatolotra eo an-tànany izy ireo mba horingany. Takiany koa fa tsy tokony harovan’ny anjely mpanompo izy ireo manoloana ny firaisan’ny ratsy. Feno fahatezerana izy satria tsy mahavita mamatotra ny vahoakan’Andriamanitra ho amboara miaraka amin’izao tontolo izao, mba hampanaiky azy tanteraka ho azy. Ny mpanjaka sy ny mpitondra ary ny governora dia efa nametraka tamin’ny tenany ny mariky ny antikristy, ka aseho ho ilay dragona izay mandeha hiady amin’ny olona masina—dia amin’ireo izay mitandrina ny didin’Andriamanitra sady manana ny finoan’i Jesosy. Ao amin’ny fankahalany ny vahoakan’Andriamanitra dia asehony koa ny tenany ho meloka noho ny nifidianany an’i Barabasy ho solon’i Kristy.”
“God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.
“Manana ady iadiany amin’izao tontolo izao Andriamanitra. Rehefa hipetraka ny fitsarana ka hosokafana ny boky, dia hisy kaonty mahatahotra hovelariny, izay hampahatahotra sy hampihorohoro izao tontolo izao ankehitriny, raha tsy hoe jamba sy voamosavin’ny fitaka sy famitahan’i Satana ny olona. Hampangain’Andriamanitra izao tontolo izao noho ny nahafatesan’ny Zanany lahitokana, Izay, raha ny tena marina, dia nohomboan’ny izao tontolo izao tamin’ny hazo fijaliana indray ka nentina tamin’ny fahafaham-baraka miharihary tamin’ny fanenjehana ny olony. Efa nandà an’i Kristy izao tontolo izao tamin’ny fandavany Azy tao amin’ny tenan’ny olomasiny; efa nandà ny hafany izy tamin’ny fandavany ny hafatry ny mpaminany sy ny apostoly ary ny iraka. Efa nandà ireo izay mpiara-miasa amin’i Kristy izy, ka noho izany dia tsy maintsy hampamoahina.” Testimonies to Ministers, 38, 39.