Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.
Ny toko fahavalo ao amin’ny Ezekiela dia iray amin’ireo toko faminaniana mora takarina indrindra ao amin’ny Soratra Masina. Manana fiandohana mazava tsara io toko io.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Ary tamin’ny taona fahenina, tamin’ny volana fahenina, tamin’ny andro fahadimin’ny volana, raha nipetraka tao an-tranoko aho, ary ny loholon’i Joda nipetraka teo anatrehako, dia nilatsaka tamiko teo ny tànan’i Jehovah Tompo. Ezekiela 8:1.
The vision has a distinct ending in chapter eleven.
Ny fahitana dia manana fiafarana mazava ao amin’ny toko fahiraika ambin’ny folo.
Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.
Ary aoriana, ny Fanahy dia nanandratra ahy ka nitondra ahy tamin’ny fahitana, tamin’ny Fanahin’Andriamanitra, ho any Kaldea, ho any amin’ireo babo. Dia niala tamiko ny fahitana izay efa hitako. Ary nolazaiko tamin’ireo babo ny zavatra rehetra izay nasehon’i Jehovah ahy. Ezekiela 11:24, 25.
The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.
Ny fahitana ao amin’ny toko fahavalo dia manomboka amin’ny andro fahadimy, amin’ny volana fahenina amin’ny taona fahenina, iray andro monja mialoha ny hifanarahan’ny daty amin’ny “666”; ary marina tokoa fa ny fahitana dia momba ny lalàn’ny Alahady, izay mariky ny bibidia, izay ny isany dia isan’ilay “lehilahin’ny ota,” sady isan’ilay fanjakana fahavalo izay avy amin’ny fito. Izay mahazo fandresena amin’ny isa “666” dia mandray ny tombo-kasen’Andriamanitra; ary ao amin’ny toko fahasivy, ny tombo-kasen’Andriamanitra dia apetraka eo amin’ny olony mahatoky amin’ny andro farany.
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.
Ary hitako nisy famantarana hafa tany an-danitra, lehibe sady mahagaga, dia anjely fito nitondra ny loza fito farany; fa ao amin’ireo no ahatanterahan’ny fahatezeran’Andriamanitra. Ary hitako toy ny ranomasina fitaratra mifangaro afo; ary ireo izay naharesy ny bibidia sy ny sariny sy ny mariny ary ny isan’ny anarany dia nitsangana teo ambonin’ny ranomasina fitaratra, nitana ny lokangan’Andriamanitra. Ary mihira ny fihiran’i Mosesy, mpanompon’Andriamanitra, sy ny fihiran’ny Zanak’ondry izy ireo ka manao hoe: Lehibe sady mahagaga ny asanao, Tompo Andriamanitra Tsitoha ô; marina sy mahatoky ny lalanao, ry Mpanjakan’ny olomasina. Apokalypsy 15:1–3.
Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.
Talohan’ny hifaranan’ny fotoam-pahasoavana indrindra (fa ny anjely fito mitondra ny loza fito farany dia handatsaka ny fahatezeran’Andriamanitra ao amin’ny toko manaraka ao amin’ny Apokalypsy), dia aseho mazava ny mombamomba ny vahoakan’Andriamanitra amin’ny andro farany. Efa nahazo ny fandresena tamin-javatra efatra izy ireo. Ny teny nadika hoe fandresena dia midika hoe mandresy tanteraka. Nandresy ny bibidia sy ny sarin’ny bibidia ary ny mariky ny bibidia ary ny isan’ny anarany ny mahatoky. Tafiditra ao anatin’izany fandresena izany koa ny fahafantarany izay asehon’ireo tandindona efatra ireo. Ampahany tena kely amin’ny olona ihany no mahalala marina izay tena asehon’ireo tandindona ara-paminaniana efatra ireo.
The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.
Taloha dia nahafantatra izao tontolo izao fa ny fahefana papaly no ilay mpijangajanga ao Babylona ao amin’ny toko fahafito ambin’ny folo, kanefa araka izay nambaran’ny Tenin’Andriamanitra dia hadino, nandritra ny tantaran’i Etazonia, ny fahatakarana ilay mpijangajanga avy any Tyro izay mijangajanga amin’ireo mpanjakan’ny tany. Ny hahazo fandresena amin’ilay bibidia dia midika hoe mizara araka ny marina ny tenin’ny fahamarinana amin’ny fanamarinana fa ilay bibidia ao amin’ny faminanian’ny Baiboly dia ny fahefana papaly. Ao amin’ny toko manaraka avy hatrany dia ny dragona sy ny bibidia ary ny mpaminany sandoka no mitarika izao tontolo izao ho any Hara-magedona, ary ny mahatokin’Andriamanitra amin’ny andro farany dia tsy maintsy mahalala hoe iza ireo hery telo ireo.
And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.
Ary ny anjely fahenina dia nandraraka ny loviany teo amin’ilay ony lehibe Eofrata; ary ritra ny ranony, mba homanina ny lalan’ireo mpanjaka avy any atsinanana. Ary hitako fa nisy fanahy maloto telo tahaka ny sahona nivoaka avy tamin’ny vavan’ilay dragona sy avy tamin’ny vavan’ilay bibidia ary avy tamin’ny vavan’ilay mpaminany sandoka. Fa fanahin’ny demonia ireo, manao fahagagana, izay mivoaka ho any amin’ny mpanjakan’ny tany sy izao tontolo izao rehetra izao, mba hanangona azy ho amin’ny adin’ilay andro lehiben’Andriamanitra Tsitoha. Indro, avy tahaka ny mpangalatra Aho. Sambatra izay miambina sy mitandrina ny fitafiany, fandrao mandeha mitanjaka izy ka ho hitan’ny olona ny henany. Ary nangoniny ho eo amin’ny tany atao amin’ny teny Hebreo hoe Hara-magedona izy. Apokalypsy 16:12–16.
The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.
Ny fandresena ny bibidia dia ny fandresena amin’ny fahazoana tsara hoe iza marina ny bibidia. Ilay andalan-teny vao notanisaina dia manambara fitahiana ho an’izay miambina sy mitahiry ny fitafiany, kanefa amin’ny loza fahenina dia efa mihidy tanteraka ho an’ny olona rehetra ny fotoam-pitsapana. Rehefa mitsangana Mikaela, dia mikatona ny fotoam-pitsapan’ny olombelona, ary avy eo no araraka ny loza fito farany. Tsy misy fomba hanovana fitafiana intsony rehefa mihidy ny fotoam-pitsapana, nefa misy fampitandremana mifandray amin’ny loza fahenina. Izany fampitandremana izany dia mifandray amin’ny fananana fahatakarana marina ny bibidia alohan’ny hifaranan’ny fotoam-pitsapana, ary raha tsy manana izany fahatakarana izany ianao, dia ho very aminao ny fitafian’ny fahamarinan’i Kristy alohan’ny hifaranan’ny fotoam-pitsapana.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Ireo izay tonga very hevitra amin’ny fahazoany ny teny, ka tsy mahita ny hevitry ny antikristy, dia hametraka ny tenany tokoa eo anilan’ny antikristy. Tsy misy fotoana intsony ankehitriny ho antsika hifangaro amin’izao tontolo izao. Daniela dia mijoro eo amin’ny anjarany sy eo amin’ny toerany. Ny faminanian’i Daniela sy i Jaona dia tsy maintsy ho azo. Mifampandika izy ireo. Manolotra amin’izao tontolo izao fahamarinana izay tokony ho fantatry ny olona rehetra izy ireo. Ireo faminaniana ireo dia tokony ho vavolombelona eo amin’izao tontolo izao. Amin’ny fahatanterahany amin’izao andro farany izao, dia hanazava ny tenany izy.” Kress Collection, 105.
If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.
Raha tsy mahatakatra ny olona iray fa ny antikristy dia ny papa, dia hiafara amin’ny fiorenana eo anilan’ny papa izy, na araka ny nosoratan’i Jaona, handeha mitanjaka izy ka hampiharihary ny fahamenarany. Ny hahazo ny fandresena amin’ilay bibidia dia ny mahatakatra fa ilay bibidia dia ny fahefan’ny papa, sy izay rehetra ambara momba ny fahefan’ny papa. Izay mahazo ny fandresena ka mahatakatra fa ny papa no lehilahin’ny ota, dia mila mahatakatra fa ny sarin’ny papa dia maneho ny foto-kevitry ny firaisan’ny fiangonana sy ny fanjakana, ka ny fiangonana no mifehy izany fifandraisana izany.
In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.
Ao amin’ny bokin’i Daniela, ny firafitry ny bibidia, izay fitambaran’ny fiangonana sy ny fanjakana, dia aseho ho fandikan-dalàna mahatonga faharavana. Ny fandikan-dalàna dia ota, ary ny ota izay mamorona ilay bibidia papaly dia rehefa atolotry ny mpanjaka ho eo ambanin’ny fahefana papaly ny heriny. Amin’ny fanaovana izany dia mijangajanga ara-panahy izy ireo, izay no fandikan-dalàna mahatonga faharavana ao amin’i Daniela, sy ny sarin’ny bibidia ao amin’i Jaona.
To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.
Ny fahazoana fandresena amin’ny sarin’ny papa dia ny fahatakarana, amin’ny alalan’ny Tenin’Andriamanitra, fa i Etazonia no manangana voalohany io fifandraisana io, ary manamafy izany amin’ilay lalàna alahady ho avy tsy ho ela, ary avy eo manery izao tontolo izao manontolo hanaiky izany fifandraisana izany ihany.
The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.
Ny fifandraisana misy eo amin’ny fiangonana sy ny fanjakana izay hoterena amin’ny tany amin’ny alalan’i Etazonia dia ahitana ny fitondram-panjakana tokana maneran-tany (ny Firenena Mikambana), miditra ao anatin’ny firaisana amin’ny papa, izay hery mifehy ao anatin’ireo fandaminana ireo. Ny handresy ny sarin’ny bibidia dia ny mahatakatra, amin’ny alalan’ny Teny faminanian’Andriamanitra, fa ny sarin’ny bibidia dia maneho indrindra ireo zavatra ireo.
Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.
Ny fandresena ny bibidia sy ny sarin’ny bibidia dia mahatafiditra ny fahazoana ny hevitry ny mariky ny fahefan’ilay bibidia (ny papa).
The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.
Ny mariky ny bibidia dia ny fitandremana ny Alahady amin’ny fanerena ho Sabatan’Andriamanitra. Mba hahazoana fandresena amin’ilay marika dia ilaina ny mahatakatra fa ny fanompoam-pivavahana amin’ny Alahady dia fanompoam-pivavahana amin’ny masoandro, ary tsy inona izany fa fanompoam-tsampy jentilisa an’i Bala. Tafiditra ao anatin’izany fandresena izany ny fahamarinana fa tsy misy olona mandray ny mariky ny bibidia mandra-pampiharana azy amin’ny olona amin’ny fanerena.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Fa ny Kristiana tamin’ny taranaka lasa dia nitandrina ny Alahady, tamin’ny fiheverana fa tamin’izany no nitandremany ny Sabatan’ny Baiboly; ary amin’izao fotoana izao dia mbola misy Kristiana marina ao amin’ny fiangonana rehetra, tsy ankanavaka ny fiombonana romana katolika, izay mino amim-pahatsorana fa ny Alahady no Sabata voatendrin’Andriamanitra. Eken’Andriamanitra ny fahatsoram-po amin’ny fikasan’izy ireo sy ny fahitsiany eo anatrehany. Fa rehefa hampiharina amin’ny alalan’ny lalàna ny fitandremana ny Alahady, ary hampahazavaina amin’izao tontolo izao ny amin’ny adidy hitandrina ny Sabata marina, dia izay rehetra handika ny didin’Andriamanitra mba hankato ny didy iray izay tsy manana fahefana ambony noho ny an’i Roma ihany, dia hanome voninahitra ny fahefan’ny papa mihoatra noho Andriamanitra. Manome voninahitra an’i Roma sy ny fahefana mampanjaka ny didy naorin’i Roma izy. Miankohoka amin’ilay bibidia sy ny sariny izy. Rehefa lavin’ny olona amin’izany fotoana izany ilay fanorenana izay nambaran’Andriamanitra ho famantarana ny fahefany, ary omem-boninahitra kosa ny izay nofidin’i Roma ho mariky ny fiandrianany, dia hanaiky amin’izany ny famantarana ny firaiketany amin’i Roma izy ireo—‘ny mariky ny bibidia.’ Ary tsy mandra-pahaseho mazava eo anatrehan’ny olona toy izany ny raharaha, ka entina hisafidy eo amin’ny didin’Andriamanitra sy ny didin’olona izy, vao ireo izay mbola manohy ny fandikan-dalàna no handray ‘ny mariky ny bibidia.’” The Great Controversy, 449.
Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.
Izay mahazo ny fandresena amin’ilay bibidia sy ny sarin’ilay bibidia ary ny mariky ny bibidia dia tsy maintsy mahazo fandresena koa amin’ny isan’ny anarany. Tamin’ilay vanim-potoana teo amin’ny tantara, fony tsy mbola hadino ilay vehivavy janga tao Tyro, dia fantatry ny tontolo protestanta fa ny fahefan’ny papa no antikristy. Fantatr’izy ireo fa i Paoly no nanondro ny fahefan’ny papa ho “ilay ratsy fanahy”, “ny lehilahin’ota”, “ny zava-miafin’ny heloka” ary “ny zanaky ny fahaverezana; Izay manohitra sy manandra-tena ho ambonin’izay rehetra atao hoe Andriamanitra, na izay ivavahana; ka dia mipetraka ao amin’ny tempolin’Andriamanitra tahaka ny Andriamanitra izy, mampiseho ny tenany ho Andriamanitra.” Fa ankehitriny dia efa hadino ilay vehivavy janga lehibe tao Tyro.
In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.
Tamin’ny vanim-potoana lasa dia nisy fampiharana samihafa momba ny isopsephy, na gematria, izay naneho fa ny isa “666” dia naneho ara-pamantarana ny fahefan’ny papa. Ohatra malaza amin’izany ny hoe eo amin’ny satro-boninahitry ny papa no voasoratra ny teny hoe Vicarius Filii Dei. Ny hoe Vicarius Filii Dei, izay midika hoe “Solontenam-panjakan’ny Zanak’Andriamanitra”, ary noho izany dia manondro ny fitakiany hoe mipetraka ao amin’ny tempolin’Andriamanitra izy, ka milaza ny tenany ho Andriamanitra. Ny litera latina amin’ny hoe Vicarius Filii Dei dia mitovy amin’ny isa eninjato sy enimpolo amby enina.
The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.
Ilay bibidia, izay hery papaly, dia fantatra amin’ny alalan’ny isany, ary ny isany dia “666”; nefa ilay lehilahin’ny ota dia naratra mafy nahafaty tamin’ny taona 1798, ka efa hadino. Amin’ny andro farany dia tsy maintsy ho sitrana io ratra nahafaty io, ary ny fanasitranana io ratra nahafaty io no manambara fa i Etazonia aloha no mamorona sary ho an’ilay bibidia ao amin’ny fireneny manokana, ary avy eo manery izao tontolo izao hanao toy izany koa.
The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.
Ny sarin’izao tontolo izao momba ny bibidia dia sady roa sosona no telo sosona. Ara-paminaniana dia roa sosona izy, satria fitambaran’ny fiangonana sy ny fanjakana no mandrafitra azy; nefa telo sosona izy, satria ny dragona sy ny bibidia ary ny mpaminany sandoka no mandrafitra azy. Rehefa tafapetraka ny firaisana telo sosona an’ireo hery mihitsy izay hitarika izao tontolo izao ho any Hara-magedona, dia izy ireo no ho ilay bibidia izay fanjakana fahavalo, izay avy amin’ny fito, ary izy koa no ho firaisana telo sosona an’ilay fanjakana fahenina. Ny isan’ny anaran’ilay bibidia amin’ny andro farany dia indray “666,” satria maneho fanjakana telo izy, izay samy anisan’ilay fanjakana fahenina avokoa.
To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.
Ny hahazoana fandresena amin’ilay bibidia sy ny sariny sy ny mariny ary ny isan’ny anarany dia ny fahatakarana ilay ankamantatra hoe: “ny fahavalo dia avy amin’ny fito”, izay zava-miafina ao amin’ny Daniela toko faharoa, izay nivavahan’i Daniela mba ho azony. Singa iray ao amin’ny Fanambaran’i Jesosy Kristy izany, izay voasokatra tsy ho ela mialoha ny hifaranan’ny fotoam-pahasoavana, satria, araka ny nolazain’i Jaona, “efa akaiky ny andro.” Noho izany antony izany, izay mahazo izany fandresena izany dia aseho ho miaraka amin’ireo anjely izay mandatsaka ny loza, satria izy ireo no mahazo ny fandresena, na ny fahatakarana ara-paminaniana ilaina, tsy ho ela mialoha ny hifaranan’ny fotoam-pahasoavana.
Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.
Ireo izay mahatakatra fa ny Fanambaran’i Jesosy Kristy dia voasokatra tsy ela mialoha ny hifaranan’ny fotoam-pahasoavana, ary fa ny isa hoe “666” dia singa iray ao anatin’izany fahitana izany, dia tsy ho diso anjara hahita fa ny fahitan’i Ezekiela ao amin’ny toko fahavalo dia manomboka amin’ny andro fahadimy (izay andro mialoha ny andro fahenina), amin’ny volana fahenina amin’ny taona fahenina. Amin’ny faran’ny toko fahavalo dia lehilahy dimy amby roa-polo no miankohoka amin’ny masoandro, ary ny toko fahasivy no manondro ireo izay mandray ny tombo-kasen’Andriamanitra.
The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.
Ny toe-javatra iorenan’ny fahitana dia ny mariky ny bibidia sy ny tombokasen’Andriamanitra, ary misokatra io fahitana io fotoana fohy mialoha ny hifaranan’ny fotoam-pahasoavana amin’ny lalàn’ny Alahady, araka ny asehon’ny tandindona amin’ny isa hoe “666.” Kanefa ny fiafaran’ny fotoam-pahasoavana izay lazaina fa hitranga amin’ny lalàn’ny Alahady any Etazonia dia tsy ny fiafaran’ny fotoam-pahasoavan’ny olombelona rehetra, fa ny fiafaran’ny fotoam-pahasoavana ho an’ny Advantista mitandrina ny Andro Fahafito ihany.
The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.
Ny fahitana dia aseho ho mitranga ao Jerosalema, izay tandindon’ny fiangonana Advantista mitandrina ny Andro Fahafito. Amin’ny lalàn’ny Alahady any Etazonia, ny Advantista mitandrina ny Andro Fahafito ihany no antokon’olona izay, eo no ho eo amin’izany fotoana izany, tazonina ho tompon’andraikitra amin’ny fahazavan’ny Sabata.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.
“Raha naseho taminao ny fahazavan’ny fahamarinana, ka nampiseho ny Sabatan’ny didy fahefatra, ary nanambara fa tsy misy fototra ao amin’ny Tenin’Andriamanitra ho an’ny fitandremana ny Alahady, nefa mbola mifikitra amin’ilay sabata sandoka ihany ianao, ka mandà tsy hanamasina ny Sabata izay antsoin’Andriamanitra hoe: ‘androko masina,’ dia mandray ny mariky ny bibidia ianao. Rahoviana no mitranga izany?—Rehefa mankatò ny didy aman-dalàna izay mandidy anao hitsahatra amin’ny asa amin’ny Alahady sy hivavaka amin’Andriamanitra ianao, nefa fantatrao fa tsy misy teny akory ao amin’ny Baiboly mampiseho fa ny Alahady dia zavatra hafa noho ny andro fiasana tsotra, dia manaiky handray ny mariky ny bibidia ianao, ary mandà ny tombo-kasen’Andriamanitra. Raha mandray izany marika izany eo amin’ny handrinay na eo amin’ny tananay isika, dia tsy maintsy hihatra amintsika ny fitsarana nambara hamelezana ny tsy mankatò. Fa ny tombo-kasen’Andriamanitra velona kosa dia apetraka amin’izay mitandrina amin’ny feon’ny fieritreretany ny Sabatan’ny Tompo.” Review and Herald, 27 Aprily 1911.
The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.
Ny fahitana ao amin’ny bokin’i Ezekiela toko faha-valo ka hatramin’ny toko faha-iraika ambin’ny folo dia manondro ny tantara mitondra mankany amin’ny famaranana ny fotoam-pahasoavana ho an’i Jerosalema. Aseho ho toy ny mitranga iray andro monja mialoha ny hahatongavan’ny isa “666” izany, ary ny toko faha-valo dia manambara fikomiana mihamafy ao anatin’i Jerosalema izay mifarana amin’ny fiondrehan’ireo lehilahy mpitarika amin’ny masoandro, ka amin’izany dia mandray ny mariky ny bibidia izy ireo.
Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.
Ny toko fahasivy dia maneho anjely iray mandalo manerana an’i Jerosalema (ka izany no manondro fandrosoana misesy), ary mametraka tombo-kase amin’ny antokona olona iray mialoha ny anjelin’ny fandringanana izay avy eo mamono izay rehetra tsy manana ny tombo-kase. Samy maneho tantara miandalana mitondra ho amin’ny lalàna alahady ireo toko roa ireo, izay andohalehan’ny antokona olona iray mankatò ny masoandro, ary ny iray kosa mandray ny tombo-kasen’Andriamanitra. Avy eo dia esorina hiala ao Jerosalema ny ratsy fanahy, satria ny lalàna alahady no mampisaraka ny ratsy fanahy sy ny hendry.
The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.
Ny fanisiana tombo-kase izay aseho ao amin’ny Ezekiela toko fahasivy dia io fanisiana tombo-kase io ihany izay aseho ao amin’ny Apokalypsy toko fahafito.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
“Raha ho avy ny toe-javatra tahaka izao, dia fitsarana mahatahotra tokoa no hihatra amin’izao tontolo meloka izao; aiza no ho fialofan’ny vahoakan’Andriamanitra? Hanao ahoana no hiarovana azy ireo mandra-pahafatin’ny fahatezerana? Hitan’i Jaona ireo singan-javaboary—horohoron-tany, tafio-drivotra, ary ady ara-politika—aseho ho voafehin’ny anjely efatra. Ireo rivotra ireo dia voafehy mandra-pitenin’Andriamanitra hamotsorana azy. Eo no misy ny fiarovana ny fiangonan’Andriamanitra. Ny anjelin’Andriamanitra no manatanteraka ny baikony, mitana ny rivotry ny tany mba tsy hitsoka amin’ny tany, na amin’ny ranomasina, na amin’ny hazo iray akory aza, mandra-panisy tombo-kase eo amin’ny handrin’ny mpanompon’Andriamanitra. Ilay anjely mahery dia hita miakatra avy any atsinanana (na avy amin’ny fiposahan’ny masoandro). Io anjely faran’izay mahery io dia mitana eo an-tanany ny tombo-kasen’Andriamanitra velona, na an’Ilay hany mahay manome aina, izay mahay manoratra eo amin’ny handrina ny marika na soratra, dia Ilay izay homena ny tsy fahafatesana, dia ny fiainana mandrakizay. Ny feon’io anjely ambony indrindra io no nanana fahefana hibaiko ireo anjely efatra hitana ny rivotra efatra mandra-pahatanterak’izao asa izao, ary mandra-panomezany ny baiko hamotsorana azy.”
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
“Ireo izay mandresy izao tontolo izao sy ny nofo ary ny devoly no ho ireo ankasitrahana izay handray ny tombo-kasen’Andriamanitra velona. Ireo izay tsy madio tanana, izay tsy madio fo, dia tsy hanana ny tombo-kasen’Andriamanitra velona. Ireo izay mikasa hanota ka manatanteraka izany dia holalovana fotsiny. Ireo ihany, izay eo amin’ny toetrany manoloana an’Andriamanitra no mameno ny toeran’ireo izay mibebaka sy miaiky ny fahotany amin’ilay Andro Lehiben’ny Fanavotana tandindona-mifanandrify, no ho fantarina sy hasiana marika ho mendrika ny fiarovan’Andriamanitra. Ny anaran’ireo izay mibanjina sy miandry ary miambina tsy miovaova ny fisehoan’ny Mpamonjiny—amin-kafanam-po sy faniriana lehibe kokoa noho ireo miandry ny maraina—dia ho isaina miaraka amin’ireo izay voaisy tombo-kase. Ireo izay, na dia manana ny fahazavan’ny fahamarinana rehetra mamirapiratra amin’ny fanahiny aza, ka tokony hanana asa mifanaraka amin’ny finoana izay ambarany, nefa voafitaky ny ota, manangana sampy ao am-pony, manimba ny fanahiny eo anatrehan’Andriamanitra, ary mandoto ireo izay miombona aminy amin’ny ota, dia hofafana tsy ho ao amin’ny bokin’ny fiainana ny anarany, ka havela ao amin’ny haizin’ny sasakalina, tsy manana menaka ao amin’ny fitondrany miaraka amin’ny jirony. ‘Fa ho anareo izay matahotra ny Anarako no hiposahan’ny Masoandron’ny Fahamarinana, sady misy fanasitranana ao amin’ny elany.’”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Ity fanisiana tombokase ny mpanompon’Andriamanitra ity dia io ihany no naseho tamin’i Ezekiela tao amin’ny fahitana. Jaona koa dia vavolombelon’ity fanambarana mampitolagaga indrindra ity. Nahita ny ranomasina sy ny onja mirohondrohona izy, ary ny fon’ny olona reraka noho ny tahotra. Hitany ny tany nihozongozona, ary ny tendrombohitra nafindra ho ao afovoan’ny ranomasina (izay mitranga ara-bakiteny), ny ranony mirohondrohona sy misamboaravoara, ary ny tendrombohitra mihozongozona noho ny firongatry ny rano. Naseho taminy ny areti-mandringana, ny valanaretina, ny mosary ary ny fahafatesana, ka samy nanatanteraka ny iraka mahatsiraviny.” Testimonies to Ministers, 445.
The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.
Ny fanisiana tombo-kase ny efatra arivo sy iray hetsy sy efatra alina ao amin’ny Apokalypsy toko faha-fito dia aseho koa ao amin’ny Ezekiela toko faha-sivy, ary ny anjely mpanisy tombo-kase dia ilay anjely mahery indrindra, izay miakatra avy any atsinanana. Ireo izay very, izay voafafa ao amin’ny bokin’ny fiainana ny anarany, dia aseho ho toy ny tsy manana “solika ao anatin’ny fanakany mbamin’ny jirony.” Ny sokajy roa ao amin’ny fahitana ao amin’ny Ezekiela toko faha-valo ka hatramin’ny faha-iraika ambin’ny folo dia ireo virijina hendry sy adala ao amin’ny Matio dimy amby roapolo, ary noho izany dia Advantista izy ireo.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Ang talinghaga ng sampung dalaga sa Mateo 25 ay naglalarawan din ng karanasan ng mga taong Adventista.” The Great Controversy, 393.
Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:
Nambaran’i Sister White mazava tsara fa ny Jerosalema ao amin’ny fahitan’i Ezekiela dia ny Advantisma:
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Ny tena vahoakan’Andriamanitra, izay manana ao am-pony ny fanahin’ny asan’ny Tompo sy ny famonjena ny fanahy, dia hijery mandrakariva ny ota araka ny tena toetrany, dia ny maha-ota azy tokoa. Ho eo mandrakariva amin’ny lafin’ny fiatrehana amim-pahamarinana sy amim-pahitsiana ny fahotana izay mora manembantsembana ny vahoakan’Andriamanitra izy ireo. Indrindra fa amin’ny asa famaranana ho an’ny fiangonana, amin’ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo izay hijoro tsy manan-tsiny eo anoloan’ny seza fiandrianan’Andriamanitra, dia ho tsapany lalina indrindra ny tsy fahamarinana ataon’ny vahoaka milaza tena ho an’Andriamanitra. Izany dia asehon’ny fanoharana ataon’ny mpaminany momba ny asa farany, eo ambanin’ny sarin’ireo lehilahy samy mitana fiadiana famonoana eny an-tanany. Ny lehilahy iray teo afovoan’izy ireo dia nitafy lamba rongony, sady nanana fitoeran-dranomainty fanoratana teo anilany. ‘Ary hoy Jehovah taminy: Mandehana mamaky ny afovoan’ny tanàna, dia ny afovoan’i Jerosalema, ka asio marika eo amin’ny handrin’ny olona izay misento sy mitaraina noho ny fahavetavetana rehetra atao eo afovoany.’” Testimonies, boky faha-3, 266.
The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.
Ny fahitan’i Ezekiela ao amin’ny toko fahavalo ka hatramin’ny fahiraika ambin’ny folo dia miresaka mivantana ny tantaran’ny Advantisma mitondra hatreo amin’ny lalàn’ny Alahady sy eo amin’izany fotoana izany. Izy io dia mampahafantatra ireo sokajin’ny mpivavaka roa izay ao anatin’i Jerosalema (Advantisma), ary mifamatotra ara-paminaniana amin’ny Fanambaran’i Jesosy Kristy izay vahana tombo-kase mialoha indrindra ny hifaranan’ny fotoam-pahasoavana, satria ny filazany voalohany dia mametraka ny isa “666” ao anatin’ny tandindona ara-paminaniana. Amin’ny fanaovana izany dia mampahafantatra ny iray amin’ireo zavatra efatra izay tsy maintsy handresen’ny hendry amin’ny andro farany izy, ary ireo zavatra efatra ireo dia ampahany amin’ny fahazavan’ilay fahavalo izay “avy amin’ny fito”. Ny Apokalypsy toko fahadimy ambin’ny folo koa dia mampahafantatra fa ireo izay mahazo ny fandresena amin’ireo lafin-javatra efatra tandindon’ny fahefam-papa dia mihira ny fihiran’i Mosesy sy ny Zanak’ondry.
In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.
Amin’izany andro izany, hoy Isaia ao amin’ny toko fahafito amby roapolo, dia hihira ny hiran’ny tanim-boaloboka ny marina amin’ny andro farany, izay hira nohirain’ny Zanak’ondry fony Izy nandeha teo amin’ny olona ka mampahafantatra vahoaka voafidy iray izay ilaozana, raha mbola misy vahoaka voafidy vaovao fidina. Izany hira izany dia hirain’“ny hendry” amin’ny andro farany mandritra ny fanombohan-kase ao amin’ny Ezekiela sivy sy Apokalypsy fito. Ny fahitan’i Ezekiela ao amin’ny toko valo ka hatramin’ny iraika ambin’ny folo dia anisan’izany hira izany mihitsy.
We will continue this study in the next article.
Hotohizantsika ity fianarana ity ao amin’ny lahatsoratra manaraka.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’
“Ny tena vahoakan’Andriamanitra, izay manana ao am-po ny fanahin’ny asan’ny Tompo sy ny famonjena ny fanahy, dia hijery mandrakariva ny ota araka ny tena toetrany, dia amin’ny maha-ota azy tokoa. Ho eo mandrakariva amin’ny lafin’ny fiatrehana amim-pahamarinana sy amim-pahitsiana ny fahotana izay mora manjo ny vahoakan’Andriamanitra izy. Indrindra indrindra amin’ny asa famaranana ho an’ny fiangonana, amin’ny andro fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, izay hijoro tsy manan-tsiny eo anoloan’ny seza fiandrianan’Andriamanitra, no hahatsapany lalina indrindra ny ratsy ataon’ny vahoakan’Andriamanitra izay milaza ny tenany ho Azy. Izany dia asehon’ny fanoharana nataon’ny mpaminany momba ny asa farany eo ambanin’ny endriky ny lehilahy samy mitondra fitaovam-pamonoana eny an-tanany. Nisy lehilahy iray teo aminy nitafy lamba rongony, sady nanana fitoeran-dranomainty fanaon’ny mpanoratra teo anilany. ‘Ary hoy Jehovah taminy: Mandehana mamaky ny afovoan’ny tanàna, dia ny afovoan’i Jerosalema, ka asio marika eo amin’ny handrin’ny olona izay misento sy mitaraina noho ny fahavetavetana rehetra atao eo afovoany.’”
“Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.
“Iza no mijoro ao amin’ny filan-kevitry Andriamanitra amin’izao fotoana izao? Moa va ireo izay saika manala tsiny ny fahadisoana eo amin’ny vahoakan’Andriamanitra izay milaza Azy, ary izay mimonomonona ao am-pony, raha tsy atao miharihary aza, manohitra ireo izay mananatra ny ota? Moa va ireo izay mijoro hanohitra azy ireny ka miombom-pihetseham-po amin’ireo izay manao ratsy? Tsia tokoa! Raha tsy mibebaka izy ka miala amin’ny asan’i Satana, dia ny famoretana ireo izay mitondra ny enta-mavesatry ny asa sy ny fanohanana ireo mpanota ao Ziona no ataony; ary tsy mba handray ny mariky ny fankatoavan’Andriamanitra amin’ny fanisiana tombo-kaseny na oviana na oviana izy. Ho lavo amin’ilay fandringanana ankapoben’ny ratsy fanahy izy, izay asehon’ny asan’ireo lehilahy dimy mitondra fiadiana famonoana. Mariho tsara ity hevitra ity: Ireo izay mandray ny marika madio an’ny fahamarinana, izay voasokitra ao aminy amin’ny herin’ny Fanahy Masina, asehon’ilay marika ataon’ilay lehilahy mitafy rongony fotsy madinika, dia ireo ‘misento sy mitaraina noho ny fahavetavetana rehetra atao’ ao amin’ny fiangonana. Lehibe tokoa ny fitiavany ny fahadiovana sy ny haja ary ny voninahitr’Andriamanitra, ary mazava loatra ny fahitany ny maha-be indrindra ny fahotan’ny ota, ka aseho ho toy ny ao anatin’ny fijaliana mafy izy, eny, misento sy mitaraina mihitsy aza. Vakio ny toko fahasivy ao amin’i Ezekiela.”
“But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.
“Fa ny famonoana faobe ankapobeny an’izay rehetra tsy mahita toy izany ny fifanoherana lehibe misy eo amin’ny ota sy ny fahamarinana, ary tsy mahatsapa tahaka ireo izay mijoro ao amin’ny filankevitr’Andriamanitra ka mandray ny marika, dia voalaza ao amin’ny didy nomena ireo lehilahy dimy nitondra fiadian’ny famonoana hoe: ‘Mandehana manaraka azy mamakivaky ny tanàna, ka mamonoa; aza avela hiantra ny masonareo, na mamindrà fo akory ianareo: vonoy tsy misy ankanavaka ny antitra sy ny tanora, ny tovovavy, ny zaza madinika, ary ny vehivavy: fa aza manakaiky olona iray izay misy ny marika eo aminy; ary atombohy eo amin’ny fitoerako masina.’ Testimonies, boky faha-3, 266, 267.