The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.
Ny fanambarana famaranan’ny Testamenta Taloha dia mametraka eo anoloana ny teny fikasana momba ny hisehoan’i Elia mpaminany mitondra hafatra alohan’ny andron’i Jehovah lehibe sy mahatahotra.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Indro, Izaho haniraka ho aminareo an’i Elia mpaminany, dieny tsy mbola tonga ny andro lehiben’i Jehovah sady mahatahotra; ary hampodiny ny fon’ny ray ho amin’ny zanany, ary ny fon’ny zanaka ho amin’ny rainy, fandrao ho avy Aho ka hamely ny tany amin’ny ozona. Malakia 4:5, 6.
The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.
Mazava tsara ny Baiboly fa ny “andro lehibe sy mahatahotra an’i Jehovah” na ilay “ozona” izay amelezan’Andriamanitra “ny tany” dia aseho ara-tandindona ihany koa ho “ireo loza fito farany” na “ny fahatezeran’Andriamanitra” ao amin’ny bokin’ny Apokalypsy. Ny toko fahadimy ambin’ny folo ao amin’ny Apokalypsy no mampiditra ny toe-javatra ara-paminaniana izay mitarika ho amin’ny fandrarahana ireo loza fito farany lehibe sy mahatahotra ao amin’ny toko fahenina ambin’ny folo.
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.
Ary hitako nisy famantarana hafa tany an-danitra, lehibe sady mahagaga: anjely fito nitondra ny loza fito farany; fa amin’ireo no tanteraka ny fahatezeran’Andriamanitra.
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. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.
Ary hitako izay tahaka 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’ilay ranomasina fitaratra, nitana ny lokanganon’Andriamanitra. Ary mihira ny fihiran’i Mosesy, mpanompon’Andriamanitra, sy ny fihiran’ny Zanak’ondry izy ireo ka manao hoe: Lehibe sy mahagaga ny asanao, Tompo Andriamanitra Tsitoha; marina sy mahatoky ny lalanao, ry Mpanjakan’ny olomasina. Iza no tsy hatahotra Anao, Tompo ô, sy tsy hanome voninahitra ny anaranao? fa Hianao irery ihany no masina; fa ny firenena rehetra ho avy hiankohoka eo anatrehanao; fa efa naseho miharihary ny fitsaranao.
And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.
Ary rehefa afaka izany, dia nijery aho, ary, indro, novohana ny tempolin’ny tabernakelin’ny fanambarana any an-danitra; ary nivoaka avy tao amin’ny tempoly ireo anjely fito, nitondra ireo loza fito, niakanjo rongony fotsy madio, sady nisikina fehin-kibo volamena teo amin’ny tratrany. Ary ny iray tamin’ireo zava-manan’aina efatra dia nanome an’ireo anjely fito lovia volamena fito feno ny fahatezeran’Andriamanitra, Izay velona mandrakizay doria. Ary ny tempoly dia feno setroka avy amin’ny voninahitr’Andriamanitra sy avy amin’ny heriny; ary tsy nisy olona nahazo niditra tao amin’ny tempoly mandra-pahatanteraky ny loza fito nentin’ireo anjely fito. Apokalypsy 15:1–8.
The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”
Ny antony “tsy nisy olona afaka niditra tao amin’ny tempoly mandra-pahatanteraky ny loza fito nentin’ny anjely fito” dia satria mifarana ny fahafahana hahazo famonjena rehefa feno setroka ny tempoly ao amin’ny toko fahadimy ambin’ny folo. Amin’izay dia tapitra ny androm-pitsapana nomena ny olombelona hibebahana sy hahitana famonjena. Rehefa tonga izany fotoana izany, dia arotsaka mialoha ny Fiavian’i Kristy Fanindroany “ny andro lehibe sady mahatahotra an’i Jehovah,” izay antsoin’i Jaona hoe “ny loza fito farany.” Malakia niantso izany andro izany hoe “mahatahotra,” ary Isaia kosa milaza azy ho “asa hafahafa” ataon’Andriamanitra.
For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.
Fa hifoha tahaka ny teny an-tendrombohitra Perazima Jehovah, ho tezitra tahaka ny teny an-dohasahan’i Gibeona Izy, mba hanaovany ny asany, dia ny asany mahagaga; sy hahatanterahany ny ataony, dia ny ataony mahagaga. Koa ankehitriny aza maneso ianareo, fandrao hohamafisina ny fatoranareo; fa efa reko tamin’i Jehovah, Tompon’ny maro, ny fandringanana izay voatendry amin’ny tany rehetra. Isaia 28:21, 22.
Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.
Na dia mahafaoka “ny tany rehetra” aza ny “asa hafahafa” ataon’Andriamanitra, dia mazava ny ambaran’ny Fanahy avy amin’Andriamanitra fa ny firotsahan’ny loza dia mifandray amin’ny fikomian’ny firenena iray.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Ny firenena vahiny dia hanaraka ny ohatry ny Etazonia. Na dia izy aza no mitarika mialoha, dia mbola ho tonga amin’ny olontsika any amin’ny faritra rehetra amin’izao tontolo izao izany krizy izany.” Testimonies, volume 6, 395.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Raha i Amerika, ilay tany misy ny fahafahana ara-pivavahana, no hiray amin’ny Fanjakana papaly amin’ny fanerena ny feon’ny fieritreretana sy ny fanerena ny olona hanome voninahitra ny sabata sandoka, dia hotarihina hanaraka ny ohatra asehony ny vahoaka amin’ny firenena rehetra ambonin’ny tany.” Testimonies, boky faha-6, 18.
Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.
Ny firenena rehetra dia samy hameno ny kapoakan’ny fotoam-pitsarana omena azy avy, nefa ny “fitsaran’Andriamanitra” izay ambaran-dRahavavy White ho “faharavan’ny firenena”, dia “ny fotoana isehoan’ny fitsaran’Andriamanitra mandringana” koa, araka ny iantsoany ny tantara izay manomboka amin’ny lalàna Alahady any Etazonia, dia tsy ireo loza fito farany.
“A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
“Ho avy ny fotoana izay hahatonga ny lalàn’Andriamanitra, amin’ny heviny manokana, ho foana eto amin’ny tanintsika. Ny mpitondra ao amin’ny firenentsika dia hampihatra ny lalàna momba ny Alahady amin’ny alalan’ny fanapahan-dalàna ara-panjakana, ka hoentina ho ao anatin’ny loza lehibe ny vahoakan’Andriamanitra. Rehefa ny firenentsika, ao amin’ireo filankevitra mpanao lalàny, no hamoaka lalàna hamatorana ny feon’ny fieritreretan’ny olona momba ny zony ara-pivavahana, amin’ny fampiharana ny fitandremana ny Alahady, sy amin’ny fampiasana hery mampahory hanenjehana ireo izay mitandrina ny Sabata andro fahafito, dia ho tonga foana eto amin’ny tanintsika ny lalàn’Andriamanitra, raha ny amin’ny tanjona sy ny vokany rehetra; ary ny fihemorana ara-pinoana eo amin’ny firenena dia harahin’ny faharavan’ny firenena.” Review and Herald, 18 Desambra 1888.
The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.
Ny fitsaran’Andriamanitra, izay ambaran’i Sister White ho “faharavan’ny firenena,” dia manomboka amin’ny lalàna nasionaly momba ny Alahady ary manamarika ny fiandohan’ny “asa hafahafa” ataon’Andriamanitra, na dia ny asa hafahafa ataon’Andriamanitra aza dia ireo loza fito farany amin’ny heviny manokana kokoa. Mipoitra amin’ny endriny feno kokoa ny sarin’ny asa hafahafa ataon’Andriamanitra rehefa ampiana eo amin’ny tsipiky ny fitsarana fampiharan’Andriamanitra ny fanafahana avy tany Egypta. Ny loza tany Egypta, na dia folo aza ny isany, dia nozaraina. Ny telo voalohany dia navahana tamin’ny fito farany. Araka izany, ny fanafahana avy tany Egypta dia manondro fe-potoana iray asehon’ireo loza telo voalohany, izay manomboka amin’ny faharavan’ny firenena ao Etazonia, ary mitohy mandra-pitsangan’i Mikaela sy hifaranan’ny fotoam-pahasoavan’ny olombelona.
“God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.
“Ny fitsaran’Andriamanitra dia hihatra amin’izay mitady hampahory sy handringana ny olony. Ny fahari-po lavan’Andriamanitra amin’ny ratsy fanahy dia mampahasahy ny olona hiroso amin’ny fahadisoana, nefa ny famaizana azy dia azo antoka ihany sady mahatsiravina, satria ela no niandrasana azy. ‘Jehovah hitsangana tahaka ny teo an-tendrombohitra Perazima, ho tezitra tahaka ny teo amin’ny lohasahan’i Gibeona, mba hanaovany ny asany, dia asany hafahafa; sy hanatanterahany ny ataony, dia ataony hafahafa.’ Isaia 28:21. Amin’Andriamanitsika be famindram-po, ny asa famaizana dia asa hafahafa. ‘Raha velona koa Aho, hoy Jehovah Tompo, dia tsy sitrako ny hahafatesan’ny ratsy fanahy.’ Ezekiela 33:11. Jehovah dia ‘mamindra fo sy miantra, mahari-po sady be famindram-po sy fahamarinana, … mamela heloka sy fahadisoana ary ota.’ Kanefa ‘tsy mety manamarina ny meloka Izy na amin’inona na amin’inona.’ ‘Jehovah tsy malaky tezitra sady lehibe amin-kery, ary tsy mba hamela ny meloka akory.’ Eksodosy 34:6, 7; Nahoma 1:3. Amin’ny zavatra mahatahotra ao amin’ny fahamarinana no hanamarinany ny fahefan’ny lalàny izay voahitsakitsaka. Ny hamafin’ny famaliana miandry ny mpandika lalàna dia azo tsaraina amin’ny fisalasalàn’i Jehovah hanatanteraka ny rariny. Ny firenena izay andeferany ela, sady tsy hamaiziny mandra-pahafenony ny famaran’ny helony eo amin’ny fanisan’Andriamanitra, dia hisotro amin’ny farany ny kapoaky ny fahatezerana tsy misy fangaro famindram-po.”
“When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.
“Rehefa mitsahatra ny fanelanelanany ao amin’ny fitoerana masina Kristy, dia hararaka ny fahatezerana tsy misy fangarony izay nampitandremana hihatra amin’izay miankohoka amin’ilay bibidia sy ny sariny ary mandray ny mariny (Apokalypsy 14:9, 10). Ny loza namely an’i Egypta, raha efa saika hanafaka ny Isiraely Andriamanitra, dia nitovy toetra tamin’ireo fitsarana hafa mbola mahatahotra lavitra sy mivelatra kokoa izay hihatra amin’izao tontolo izao, mialoha indrindra ny fanafahana farany ny olon’Andriamanitra. Hoy ilay mpanoratra ny Apokalypsy, raha manoritsoritra ireo kapoka mahatsiravina ireo: ‘Dia nisy vay ratsy sady maharary nahazo ny olona izay nanana ny mariky ny bibidia sy niankohoka tamin’ny sariny.’ Ny ranomasina ‘dia tonga tahaka ny ran’ny faty; ary maty ny zava-manana aina rehetra tao amin’ny ranomasina.’ Ary ‘ny ony sy ny loharanon-drano … dia tonga ra.’ Na dia mahatsiravina aza ireo famaizana ireo, dia voamarina tanteraka ny fahamarinan’Andriamanitra. Manambara ilay anjelin’Andriamanitra hoe: ‘Marina Hianao, Tompo ô, … satria izany no nitsaranao. Fa nandatsaka ny ran’ny olona masina sy ny mpaminany izy, ka dia nomenao ra hosotroiny; fa mendrika izany izy.’ Apokalypsy 16:2–6. Tamin’ny nanamelohany ny olon’Andriamanitra ho faty dia tena nanafatra heloka tamin’ny rany izy ireo, toy ny hoe izy mihitsy no nandatsaka izany tamin’ny tànany. Toy izany koa no nanambaran’i Kristy fa meloka tamin’ny ra rehetra nalatsaky ny olona masina hatramin’ny andron’i Abela ny Jiosy tamin’ny androny; satria nanana izany toe-panahy izany izy ireo ary nitady hanao izany asa izany koa niaraka tamin’ireo mpamono ny mpaminany.”
“In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.
Ao amin’ny loza manaraka, dia omena ny masoandro ny fahefana “handoro ny olona amin’ny afo. Ary nodoran’ny hafanana be ny olona.” Andininy 8, 9. Toy izao no ilazan’ny mpaminany ny toetry ny tany amin’izany andro mahatahotra izany: “Misaona ny tany; … satria levona ny vokatry ny saha…. Maina ny hazo rehetra any an-tsaha; satria levona ny fifaliana tsy ho amin’ny zanak’olombelona.” “Lò eo ambanin’ny baingany ny voa, rava ny trano fitahirizana…. Akory ny fimonomononan’ny biby! Very hevitra ny omby aman’ondry, satria tsy manan-kohanina…. Maina ny renirano, ary lanin’ny afo ny ahi-maitso any an-efitra.” “Ny hiran’ny tempoly dia ho fidradradradràna amin’izany andro izany, hoy Jehovah Tompo; hisy faty maro eny amin’ny toerana rehetra; hariany any ireny amin’ny fanginana.” Joela 1:10–12, 17–20; Amosa 8:3.
“These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.
“Ireo loza ireo dia tsy maneran-tany, fa raha izany dia ho ringana avokoa tanteraka ny mponina etỳ an-tany. Kanefa izy ireo no ho famaizana mahatahotra indrindra izay mbola fantatry ny olombelona hatrizay. Ny fitsarana rehetra nihatra tamin’ny olona, talohan’ny hifaranan’ny fotoam-pahasoavana, dia nifangaro tamin’ny famindram-po. Ny ran’i Kristy, izay mifona, no niaro ny mpanota tsy handray ny refy feno amin’ny helony; fa amin’ny fitsarana farany kosa, ny fahatezerana dia harotsaka tsy misy fangaro famindram-po.”
“In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.
“Amin’izany andro izany, ny vahoaka maro dia haniry ny hialokaloka eo ambanin’ny famindram-pon’Andriamanitra, izay efa nohamavoiny hatry ny ela. ‘Indro, avy ny andro, hoy Jehovah Tompo, izay handefasako mosary amin’ny tany, tsy mosary hanina, na hetaheta rano, fa ny hihaino ny tenin’i Jehovah; ary hirenireny hatramin’ny ranomasina ka hatramin’ny ranomasina izy, ary hatrany avaratra ka hatrany atsinanana no hihazakazahany etsy sy eroa hitady ny tenin’i Jehovah, nefa tsy hahita izany.’ Amosa 8:11, 12.” Ilay Ady Lehibe, 627–629.
In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.
Ao amin’ny andalan-teny teo aloha dia voalaza hoe: “Ilay firenena izay andeferany ela, ary izay tsy hamaivany mandra-pahafenony araka ny fitanisan’Andriamanitra ny famaran’ny helony, dia hisotro amin’ny farany ny kapoaky ny fahatezerana tsy misy famindrampo mifangaro.” Ary nosoratany tao amin’io fehintsoratra io ihany koa hoe: “Ny loza namely an’i Egypta, tamin’Andriamanitra efa hamonjy ny Isiraely, dia nitovy toetra tamin’ireo fitsarana mahatsiravina kokoa sy mivelatra kokoa izay hianjera amin’izao tontolo izao mialoha indrindra ny fanafahana farany ny vahoakan’Andriamanitra.” Ilay firenena (Etazonia) izay mameno “ny famaran’ny helony” dia hiharan’ny loza mitovy amin’ireo loza folo tany Egypta.
The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.
Ny loza tany Egypta dia nizara ho fotoana roa. Ny loza telo voalohany dia namely ny rehetra, fa ny loza fito farany kosa dia ny Egyptiana ihany no namely azy.
And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.
Ary hatokako amin’izany andro izany ny tany Gosena, izay itoeran’ny oloko, mba tsy hisian’ny andian-dalitra any; mba hahafantaranao fa Izaho no Jehovah eo afovoan’ny tany. Eksodosy 8:22.
The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.
Ny loza telo voalohany tany Egypta dia namely hatraiza hatraiza, nefa Gosena, izay nonenan’ny Hebreo, dia tsy nandray ireo loza fito farany nahazo an’i Egypta. I Etazonia no firenena mameno ny kapoakany amin’ny heloka amin’ny lalàna alahady. Amin’izany fotoana izany, ny fivadiham-pirenena amin’Andriamanitra dia arahin’ny fandringanana ara-pirenena, kanefa ireo fitsarana izay miteraka izany fandringanana ara-pirenena izany dia mifangaro amin’ny famindrampo mandra-pitsangan’i Mikaela ka hifaranan’ny fotoam-pahasoavana ho an’ny olombelona rehetra. Amin’ny lalàna alahady any Etazonia, ny ankamaroan’ireo izay ankehitriny milaza ho mpitandrina ny Sabata dia hiankohoka eo anatrehan’ny fahefana manjaka ka handray ny mariky ny bibidia. Amin’izany fotoana izany, ny raharaha momba ny lalàna alahady dia tonga fitsapana ara-panahy ho an’ireo izay mbola ivelan’ny Advantisma. Manomboka amin’ny lalàna alahady any Etazonia ka hatramin’ny fitsanganan’i Mikaela no fotoan’ny fanangonana lehibe ireo mpiasa tamin’ny ora fahiraika ambin’ny folo, nefa efa nikatona sahady ny varavarana ho an’ireo izay tompon’andraikitra amin’ny fahazavan’ny Sabata andro fahafito talohan’ny lalàna alahady.
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
Arakaraka ny fandehan’ny andro dia miharihary hatrany fa eo amin’izao tontolo izao ny fitsaran’Andriamanitra. Amin’ny afo sy ny safo-drano ary ny horohoron-tany no ampitandremany ny mponina ety an-tany ny amin’ny fahantomorany. Manakaiky ny fotoana izay hahatongavan’ilay krizy lehibe eo amin’ny tantaran’izao tontolo izao, ka ny fihetsika rehetra eo amin’ny fitondran’Andriamanitra dia hozahana amin’ny fahalianana lalina sy ny tahotra tsy hay lazaina. Hifandimby haingana ny fitsaran’Andriamanitra—toy ny afo sy ny safo-drano ary ny horohoron-tany, miaraka amin’ny ady sy ny fandatsahan-dra.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
«Enga anie mba hahafantatra ny andron’ny famangian’Andriamanitra azy! Maro no mbola tsy nandre ny fahamarinana mizaha toetra ho an’izao andro izao. Maro no mbola iadian’ny Fanahin’Andriamanitra. Ny fotoanan’ny fitsarana maharingana ataon’Andriamanitra dia fotoam-pamindram-po ho an’ireo izay tsy mbola nanana fahafahana hianatra izay atao hoe fahamarinana. Amin-kalemem-panahy no hijeren’ny Tompo azy. Voakasiky ny famindram-po ny fony; ary mbola ahinjiny hamonjy ny tànany, raha mihidy kosa ny varavarana ho an’ireo izay tsy nety niditra.»
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.
“Ny famindram-pon’Andriamanitra dia aseho amin’ny fahari-po lavany. Tazoniny tsy hiseho ny fitsarany, miandry ny hampandrenesana ny hafatry ny fampitandremana amin’ny rehetra. Endrey, raha mba tsapan’ny olontsika araka izay tokony ho izy ny andraikitra miankina aminy amin’ny fanomezana ny hafatra farany momba ny famindram-po ho an’izao tontolo izao, asa mahagaga tokoa no ho vita!” Testimonies, volume 9, 97.
In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”
Ao amin’ilay andalan-teny teo aloha dia nohazavainy fa “ny fotoanan’ny fitsaran’Andriamanitra mahafaty dia fotoan’ny famindram-po ho an’ireo izay tsy nanana fahafahana hianatra izay marina.” Ao amin’ilay andalan-teny manaraka dia iantsoany izany vanim-potoana izany hoe “ny andron’ny fahoriana.”
“I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.
“Hitako fa ny Sabata masina dia izy no, sady mbola ho, rindrina mampisaraka ny tena Isiraelin’Andriamanitra sy ny tsy mpino; ary ny Sabata no raharaha lehibe, hampiray ny fon’ny olo-masin’Andriamanitra malalany izay miandry. Ary raha nisy iray nino, ka nitandrina ny Sabata, ary nandray ny fitahiana manaraka azy, nefa avy eo nahafoy izany ka nandika ny didy masina, dia hanidy ny vavahadin’ny Tanàna Masina hamelezana ny tenany izy, tahaka ny maha-marina fa misy Andriamanitra manjaka any an-danitra ambony. Hitako fa nanana zanaka Andriamanitra, izay tsy nahita sy tsy nitandrina ny Sabata. Tsy nandà ny mazava momba izany izy ireo. Ary tamin’ny fiandohan’ny andro fahoriana, dia nofenoina ny Fanahy Masina izahay raha nivoaka ka nitory ny Sabata tamin’ny fahafenoana kokoa. Izany no nahatezitra ny fiangonana sy ireo Adventista amin’ny anarany ihany, satria tsy afaka nanohitra ny fahamarinan’ny Sabata izy ireo. Ary tamin’izany andro izany, ny voafidin’Andriamanitra dia samy nahita mazava fa nanana ny fahamarinana izahay, ka nivoaka izy ireo ary niaritra ny fanenjehana niaraka taminay.” A Word to the Little Flock, 18, 19.
Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.
Na dia novaina kely aza, dia hita ao amin’ny boky *Early Writings* ilay andalana vao notanisaina ihany. Ao amin’io boky io dia ampidiriny ny fanamarihana momba ny fanambarany mikasika ny “fotoan’ny fahoriana.” *A Word to the Little Flock* no boky voalohany navoakan’ireo Millerita mahatoky izay diso fanantenana taorian’ny Fahadisoam-panantenana Lehibe tamin’ny 22 Oktobra 1844, ary am-polony taona maro tatỳ aoriana, raha nampiasa ampahany tamin’io bokikely io ny tonian-dahatsoratra mba hampidirina ao amin’ny boky *Early Writings*, dia nohazavainy fa ilay “fotoan’ny fahoriana” notondroina dia tsy ny loza fito farany, satria rehefa aidina ny loza fito farany dia tsy misy famindram-po afangaro amin’ny fitsarana intsony.
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
“1. Ao amin’ny pejy faha-33 dia omena izao manaraka izao: ‘Hitako fa ny Sabata masina dia, sady mbola ho, ny rindrina mampisaraka ny Isiraely marina an’Andriamanitra sy ny tsy mino; ary fa ny Sabata no raharaha lehibe hampiray ny fon’ny olomasina malalan’Andriamanitra izay miandry. Hitako fa Andriamanitra dia nanana zanaka izay tsy mahita sy tsy mitandrina ny Sabata. Tsy nandà ny fahazavana momba izany izy ireo. Ary tamin’ny fiandohan’ny andro fahoriana, dia nofenoin’ny Fanahy Masina izahay raha nivoaka ka nitory tamin’ny fomba feno kokoa ny amin’ny Sabata.’”
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Nomena io fomba fijery io tamin’ny taona 1847, tamin’izay mbola vitsy dia vitsy ireo rahalahy Advantista nitandrina ny Sabata, ary tamin’ireo aza dia vitsy no nihevitra fa manan-danja ampy ny fitandremana azy mba hametra tsipika mampisaraka ny olon’Andriamanitra sy ny tsy mino. Ankehitriny dia manomboka hita ny fahatanterahan’izany fahitana izany. Ny ‘fiandohan’izany andro fahoriana izany,’ izay voalaza eto, dia tsy manondro ny fotoana hanombohan’ny loza hovaliana, fa fotoana fohy mialoha ny handrotsahana azy, raha mbola ao amin’ny fitoerana masina Kristy. Amin’izany fotoana izany, raha eo am-pifaranana ny asam-pamonjena, dia hisy fahoriana hanjo ny tany, ary ho tezitra ny firenena, kanefa ho voafehy mba tsy hisakana ny asan’ny anjely fahatelo. Amin’izany fotoana izany dia ho tonga ny ‘orana farany,’ na famelombelomana avy eo anatrehan’ny Tompo, mba hanome hery ny feo mafy an’ny anjely fahatelo sy hanomana ny olona masina hijoro amin’ny andro handrotsahana ireo loza fito farany.” Early Writings, 85.
At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.
Amin’ny lalàn’ny Alahady any Etazonia, ny fivadiham-pirenena amin’Andriamanitra dia harahin’ny fandringanana-pirenena. Amin’izany lalàn’ny Alahady izany, ny Advantisma any Etazonia dia hizara ho sokajy roa: ny iray handray ny mariky ny bibidia, ary ny iray kosa handray ny tombo-kasen’Andriamanitra. Ny fandringanana-pirenena an’i Etazonia dia asehon’ireo loza telo voalohany tany Egypta. Ireo fitsarana ireo dia mitohy mandra-pifaran’ny fotoam-pitsapana ho an’ny olombelona; avy eo dia araraka ireo loza fito farany, izay tsy misy famindram-po mifangaro aminy.
My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.
Ny tiako hambara dia tsy dia mifantoka loatra amin’ny tantara ara-paminanian’i Egypta, fa kosa amin’ny zava-misy fa i Ellen White dia manondro an’i Egypta ho tandindon’ilay firenena izay manery izao tontolo izao manontolo handray ny mariky ny bibidia; satria amin’ny fanaovany izany dia ampiasainy ny fiandohana mba hanehoana ny farany, izay no sonia ara-paminanian’i Jesosy amin’ny maha-Alfa sy Omega Azy. Ao amin’ny tantaran’ny Eksodosy, raha miditra amin’ny fanekena amin’ny Isiraely fahiny ny Tompo, dia mampahafantatra ny Tenany amin’ny anarana vaovao Izy.
Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.
Dia hoy ny TOMPO tamin’i Mosesy: Ankehitriny dia ho hitanao izay hataoko amin’i Farao; fa amin’ny tanana mahery no hamelany azy handeha, ary amin’ny tanana mahery no handroahany azy hiala amin’ny taniny.
And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.
Ary Andriamanitra niteny tamin’i Mosesy ka nanao taminy hoe: Izaho no Jehovah; ary niseho tamin’i Abrahama sy Isaka ary Jakoba tamin’ny anarana hoe Andriamanitra Tsitoha Aho, fa tamin’ny anarako hoe JEHOVAH dia tsy mbola fantatr’izy ireo Aho.
And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.
Ary efa naoriko koa ny fanekeko taminy, mba hanome azy ny tany Kanana, dia ny tany nivahiniany, izay nitoerany ho vahiny. Ary efa reko koa ny fitarainan’ny zanak’Isiraely, izay ampahorina sy ampanompozin’ny Egyptiana; ary tsaroako ny fanekeko. Koa lazao amin’ny zanak’Isiraely hoe: Izaho no Jehovah, ary hamoaka anareo hiala eo ambanin’ny enta-mavesatry ny Egyptiana Aho, ary hanafaka anareo amin’ny fanandevozany Aho, ary hanavotra anareo amin’ny sandry ahinjitra sy amin’ny fitsarana lehibe Aho; ary halaiko ho Ahy ho fireneko ianareo, ary ho Andriamanitrareo Aho; dia ho fantatrareo fa Izaho no Jehovah Andriamanitrareo, Izay mamoaka anareo hiala eo ambanin’ny enta-mavesatry ny Egyptiana. Ary hampiditra anareo ho any amin’ny tany izay nianianako homena an’i Abrahama sy Isaka ary Jakoba Aho; ary homeko anareo ho lova izany: Izaho no Jehovah.
And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.
Ary Moses dia niteny toy izany tamin’ny Zanak’Isiraely; nefa tsy nihaino an’i Mosesy izy ireo noho ny fahorian-tsaina sy ny fanandevozana mafy. Eksodosy 6:1–9.
The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.
Eto ny Tompo dia manondro an’i Mosesy ho solontenan’ny fanekeny, tahaka an’i Jakoba sy Isaka ary Abrahama. Mandraka tamin’ny tantaran’i Mosesy dia tsy mbola fantatr’i Abrahama sy ny taranany ny anarana hoe JEHOVAH; ary tamin’ny tantaran’ny fanavaozana ny faneken’i Abrahama, raha hovonjena hiala amin’ny fanandevozana tany Egypta ny Hebreo, dia mampahafantatra fanambaràna vaovao ny amin’ny toetrany ny Tompo, satria ny anarana dia maneho ny toetra ara-paminaniana. Raha niditra tamin’ny fanekena tamin’ny Tompo Abrama, dia novan’ny Tompo ho Abrahama ny anarany. Tamin’ny fiandohan’ny faminaniana momba ny fanandevozana tany Egypta dia novana ny anaran’ilay solontenan’olombelona amin’ny fanekena, ary tamin’ny faran’izany faminaniana izany dia nampiditra anarana vaovao ho an’ny tenany Andriamanitra.
Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.
Abrama dia niditra tao amin’ny fanekena tao amin’ny toko fahadimy ambin’ny folo, ary teo no nanambarana ny faminaniana ny amin’ny fanandevozana tany Egypta mandritra ny efa-jato taona. Tao amin’ny toko fahafito ambin’ny folo kosa dia nomena an’i Abrama ny fombam-pamora izy, ary novana ny anarany sy ny an’i Saraha.
Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.
Efajato taona tatỳ aoriana dia natsangana i Mosesy mba hanatanteraka ny faminaniana efajato taona nomena an’i Abrahama. Abrahama sy Isaka sy Jakoba ary Mosesy dia samy maneho ireo iray hetsy sy efatra arivo amby efa-polo arivo izay miditra ao amin’ny fanekena amin’ny Tompo amin’ny andro farany.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Eo amin’ny andro farany amin’ny tantaran’ity tany ity, dia havaozina ny faneken’Andriamanitra amin’ny olony izay mitandrina ny didiny.” Review and Herald, 26 Febroary 1914.
The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.
Ny fisarahan’ireo mpitandrina ny Sabata izay manaiky ny mariky ny bibidia amin’ireo mpitandrina ny Sabata izay mandray ny fanombohan’Andriamanitra dia tanteraka amin’ny lalàna Alahady. Io fisarahana io dia aseho ao amin’ny fanoharana ny amin’ny virijina folo.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Nyar fanoharana momba ny virijina folo ao amin’ny Matio 25 dia mampiseho koa ny fanandraman’ny vahoaka Adventista.” Ilay Ady Lehibe, 393.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Matetika aho no ampahatsiahivina ny fanoharana ny amin’ireo virijina folo, izay dimy tamin’ireo no hendry, ary dimy no adala. Io fanoharana io dia efa tanteraka ary mbola ho tanteraka hatramin’ny litera farany indrindra, satria manana fampiharana manokana amin’izao andro izao izy, ary tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka sady mbola hitohy ho fahamarinana ankehitriny mandra-pahatapitry ny fotoana.” Review and Herald, 19 Aogositra, 1890.
The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.
Ny fanoharana dia tanteraka tamin’ny 22 Oktobra 1844, rehefa nosarahana ireo virijina hendry sy virijina adala teo amin’ny tantaran’ny Millerita. Ny fiandohan’ny Advantisma dia maneho ny fiafaran’ny Advantisma, ary ny fisarahana amin’ny farany dia fahatanterahan’ny fanoharana momba ireo virijina folo, ary ny lalàna Alahady no miteraka izany fisarahana amin’ny farany izany.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Ankoatra izany, ireo fanoharana ireo dia mampianatra fa tsy hisy fotoam-pitsapana intsony aorian’ny fitsarana. Rehefa vita ny asan’ny filazantsara, dia manaraka avy hatrany ny fisarahana eo amin’ny tsara sy ny ratsy, ary ny anjaran’ny sokajy tsirairay dia voafaritra mandrakizay.” Christ’s Object Lessons, 123.
The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.
Ny fanoharana ny amin’ny virijina folo dia mampiseho fa ny virijina hendry ao amin’ny Advantisma no mandray ny tombo-kasen’Andriamanitra, ary ny virijina adala ao amin’ny Advantisma no mandray ny mariky ny bibidia amin’ny lalàna Alahady any Etazonia. Ny virijina adala dia aseho koa ho Laodiseana.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Ny toetry ny Fiangonana asehon’ireo virijina adala dia ambara koa ho ny toetry ny Laodikia.” Review and Herald, 19 Aogositra 1890.
In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.
Amin’ny andro farany, rehefa havaozin’Andriamanitra ny fanekeny amin’ny olony izay mitandrina ny didiny, dia hampahafantatra anarana vaovao momba ny Tenany Andriamanitra, tahaka ny nataony fony Izy nanavao ny fanekena tamin’ny andron’i Mosesy. Ny toetry ny virijina adala dia ny tsy fananany diloilo, ary ny toetry ny Laodiseana dia ny fahajambanany loatra ka tsy ahitany fa tsy manana diloilo izy. Miharihary fa raha Laodiseana ny virijina adala, dia Filadelfiana kosa ny virijina hendry.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.
Ary soraty ho amin’ny anjelin’ny fiangonana any Filadelfia hoe: Izao zavatra izao no lazain’Ilay masina, Ilay marina, Izay manana ny fanalahidin’i Davida, Izay mamoha ka tsy misy mahahidy; ary manidy ka tsy misy maha-mamoha; Fantatro ny asanao: indro, efa nametraka varavarana misokatra eo anoloanao Aho, ka tsy misy mahahidy izany; fa manana hery kely ianao, nefa nitandrina ny teniko, ary tsy nandà ny anarako.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
Indro, hataoko avy amin’ny synagogan’i Satana izy ireo, dia ireo izay milaza ny tenany ho Jiosy, nefa tsy izany, fa mandainga; indro, hataoko ho tonga hiankohoka eo anoloan’ny tongotrao izy ireo, ary hahalala fa Izaho efa tia anao. Satria nitandrina ny tenin’ny faharetako ianao, Izaho kosa dia hiaro anao amin’ny ora fitsapana, izay ho avy amin’izao tontolo rehetra izao, mba hizaha toetra izay monina ambonin’ny tany.
Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.
Indro, avy faingana Aho; tano mafy izay anananao, mba tsy hisy haka ny satroboninahitrao. Izay maharesy no hataoko andry ao amin’ny tempolin’Andriamanitro, ka tsy hivoaka intsony izy; ary hosoratako eo aminy ny anaran’Andriamanitro, sy ny anaran’ny tanànan’Andriamanitro, dia Jerosalema vaovao, izay midina avy any an-danitra avy amin’Andriamanitro; ary hosoratako eo aminy ny anarako vaovao. Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana. Apokalypsy 3:7–13.
The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.
Ny Filadelfiana dia maneho ny iray hetsy sy efatra arivo sy efatra alina, ary nampanantenaina izy ireo fa Andriamanitra dia hanoratra ny anarany vaovao eo aminy. Rehefa miditra amin’ny fanekena miaraka amin’ny iray hetsy sy efatra arivo sy efatra alina ny Tompo, dia hampahafantatra anarana vaovao momba ny tenany Izy. Abrahama dia nolazain’ny Tompo fa Izy no Andriamanitra Tsitoha.
And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.
Ary rehefa sivy amby sivifolo taona Abrama, dia niseho tamin’i Abrama Jehovah ka nanao taminy hoe: Izaho no Andriamanitra Tsitoha; mandehana eo anatrehako, ka aoka ho tanteraka ianao. Ary haoriko ny fanekeko ho ato amiko sy ao aminao, ka hampitomboiko indrindra ianao. Dia niankohoka tamin’ny tany Abrama; ary Andriamanitra niresaka taminy ka nanao hoe: Raha ny amiko, indro, ny fanekeko dia momba anao, ka ho rain’ny firenena maro ianao. Ary tsy hatao hoe Abrama intsony ny anaranao, fa hatao hoe Abrahama ny anaranao; fa efa nataoko rain’ny firenena maro ianao. Genesisy 17:1–5.
When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.
Rehefa niditra voalohany tamin’ny fanekena tamin’ny vahoaka voafidy ny Tompo tamin’ny andron’i Abrahama, dia nanambara ny Tenany ho Andriamanitra Tsitoha Izy. Rehefa nampandroso ny fifandraisam-panekeny tamin’ny andron’i Mosesy Izy, dia sambany no nanambarany ny Tenany ho JEHOVAH. Rehefa tonga Jesosy mba hanamafy ny fanekena amin’ny maro mandritra ny herinandro iray, dia nampahafantatra anarana vaovaon’Andriamanitra Izy, izay indray mandeha monja no efa voatonona tao amin’ny Testamenta Taloha, ary Babyloniana iray no nilaza izany.
Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.
Dia Nebokadnezara mpanjaka dia talanjona indrindra, ka nitsangana faingana, dia niteny ka nilaza tamin’ny mpanolo-tsainy hoe: Tsy telo lahy va no nafatontsika ary natsipintsika tao afovoan’ny afo? Ary namaly izy ireo ka nanao tamin’ny mpanjaka hoe: Marina izany, ry mpanjaka ô. Dia namaly izy ka nanao hoe: Indro, hitako fa efatra lahy no tsy voafatotra, mandehandeha ao afovoan’ny afo, ary tsy misy loza manjo azy; ary ny endrik’ilay fahefatra dia tahaka ny Zanak’Andriamanitra. Daniela 3:24, 25.
It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.
Tena mora ny mametraka fa ny toko fahatelo ao amin’i Daniela dia manondro ny lalàn’ny Alahady any Etazonia. Ao amin’i Daniela toko fahatelo, Sadraka sy Mesaka ary Abednego dia misolo tena ny efatra arivo amby efatra alina sy iray hetsy. Ny efatra arivo amby efatra alina sy iray hetsy dia ireo izay manavao ny fanekena amin’ny fotoana farany indrindra. Ao amin’i Daniela toko fahatelo dia hitantsika ny fanehoana ara-paminaniana ny tantaran’ny lalàn’ny Alahady sy ny ranonorana farany. Kristy dia tao, sady mbola ho ao, ao anatin’ny afon’ny fanenjehana miaraka amin’ireo olony telo mendrika, ka tsy ny efatra arivo amby efatra alina sy iray hetsy ihany no asehon’izany, fa ny hafatry ny anjely telo koa. Ao anatin’ny afo, izay tandindon’ny krizin’ny lalàn’ny Alahady, Izy dia ampahafantarina amin’ny iray amin’ireo Anarany, ary anarana iray izany izay tsy ho nampidirina tao amin’ny tantara mandra-pahatongan’i Kristy amin’ny maha-Zanak’Andriamanitra Azy. Ao amin’ny fanoharana ao amin’ny toko fahatelo dia hitantsika ireo izay manavao ny fanekena amin’ny faran’izao tontolo izao mifandray amin’i Kristy mandritra ny krizy farany, ary manana anarana izay tsy nisy olona nahalala Azy Izy.
Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.
Alohan’ny hivilian’ny saintsika lavitra loatra amin’ny fandinihantsika ny fanafahana avy tany Egypta izay maneho ny lalàn’ny Alahady any Etazonia, dia tokony hampahatsiahy ny tenantsika isika fa talohan’ny nanombohan’ny loza folo voalohany tany Egypta dia efa nisy tokoa ny fikorontanana momba ny Sabata.
And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.
Ary hoy Faraona hoe: Indro, maro ankehitriny ny vahoakan’ny tany, ka ataonareo mitsahatra amin’ny enta-mavesany izy. Ary Faraona dia nandidy tamin’izany andro izany ihany ny lehiben’ny mpampahory ny vahoaka sy ny tompon’andraikiny ka nanao hoe: Tsy homenareo mololo intsony ny vahoaka hanaovany biriky tahaka ny teo aloha; aoka izy handeha hanangona mololo ho an’ny tenany. Ary ny isan’ny biriky izay nataony fahiny dia mbola hapetrakareo aminy ihany; aza ahenana na inona na inona izany, fa kamo izy; koa izany no iantsoany hoe: Aoka handeha isika hanao fanatitra ho an’Andriamanitsika. Aoka hampitomboina ny asa apetraka amin’ireo lehilahy, mba hiasany amin’izany; ary aoka izy tsy hihaino teny foana. Dia nivoaka ny lehiben’ny mpampahory ny vahoaka sy ny tompon’andraikiny, ka niteny tamin’ny vahoaka hoe: Izao no lazain’i Faraona: Tsy hanome mololo anareo aho. Mandehana ianareo, maka mololo ho anareo izay rehetra ahitanareo izany; nefa tsy hisy hahena na inona na inona amin’ny asanareo. Dia niparitaka eran’ny tany Egypta rehetra ny vahoaka mba hanangona bozaka maina ho solon’ny mololo. Ary ny lehiben’ny mpampahory dia nampirisika azy hoe: Fenoy ny asanareo, dia ny anjara asa isan’andro, tahaka ny tamin’ny nisy mololo. Ary nokapohina ny tompon’andraikitrin’ny zanak’Isiraely, izay notendren’ny lehiben’ny mpampahorin’i Faraona hifehy azy, ka nanontaniana hoe: Nahoana no tsy nahatanteraka ny anjara asanareo tamin’ny fanaovana biriky ianareo omaly sy androany, tahaka ny teo aloha? Dia tonga nitaraina tamin’i Faraona ny tompon’andraikitrin’ny zanak’Isiraely ka nanao hoe: Nahoana no ataonao toy izany ny mpanomponao? Tsy misy mololo omena ny mpanomponao, nefa hoy izy aminay: Manaova biriky; ary, indro, kapohina ny mpanomponao; kanefa amin’ny olonao ihany no diso. Fa hoy izy: Kamo ianareo, kamo ianareo; koa izany no ilazanareo hoe: Aoka handeha izahay hanao fanatitra ho an’i Jehovah. Koa mandehana ankehitriny, ka miasà; fa tsy homena mololo ianareo, nefa tsy maintsy manatitra ny isan’ny biriky ihany. Ary hitan’ny tompon’andraikitrin’ny zanak’Isiraely fa tao amin’ny fahoriana izy, rehefa voalaza hoe: Aza ahenana na inona na inona ny isan’ny birikinareo amin’ny anjara asa isan’andro. Eksodosy 5:5–19.
Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.
Alohan’ny lalàna momba ny Alahady dia hisy fikorontanana mitombo hatrany atao manohitra ireo izay mitandrina ny Sabata andro fahafito, tahaka izay nisy talohan’ny loza namely an’i Egypta. I Mosesy no ilay fantatry ny Egyptiana sy ny Hebreo ho ilay nahatonga ny fahoriana rehetra, tahaka ny niampangan’i Ahaba an’i Elia.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.
Ary rehefa nahita an’i Elia Ahaba, dia hoy Ahaba taminy: Hianao va no mampidi-doza an’Isiraely? Ary namaly izy hoe: Tsy izaho no nampidi-doza an’Isiraely; fa hianao sy ny tranon-drainao kosa, satria efa nahafoy ny didin’i Jehovah ianareo, ary nanaraka ireo Bala ianao. 1 Mpanjaka 18:17, 18.
The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.
Ny tantaran’i Mosesy dia maneho ny tantaran’ny lalàn’ny Alahady, ary ny tantaran’i Elia dia maneho ny tantaran’ny lalàn’ny Alahady. Na miaraka na misaraka, Mosesy sy Elia dia tandindona. Tamin’ny Fiovan-tarehin’i Kristy, izy roa niaraka no naneho ireo iray hetsy sy efatra arivo amby efa-polo izay tsy maty sy ireo izay maty ao amin’ny Tompo. Natsangana tamin’ny maty Mosesy; Elia kosa tsy mba maty mihitsy. Izy roa koa no mpaminany roa izay mampijaly ny olona ao amin’ny Apokalypsy toko fahiraika ambin’ny folo. Fahamarinana maro no asehon’i Mosesy sy Elia amin’ny maha-tandindona azy, ary manantena izahay fa hodinihina any aoriana izany.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Indro, Izaho haniraka an’i Elia mpaminany ho aminareo, dieny tsy mbola tonga ny andron’i Jehovah, ilay lehibe sy mahatahotra; ary izy hampody ny fon’ny ray ho amin’ny zanaka, ary ny fon’ny zanaka ho amin’ny rainy, fandrao avy Aho ka hamely ny tany amin’ny ozona. Malakia 4:5, 6.
Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.
Talohan’ny hifaranan’ny fotoam-pitsapana omena ny olombelona dia hiseho i “Elia mpaminany” mitondra hafatra manokana izay hampitodika “ny fon’ny ray ho amin’ny zanaka, ary ny fon’ny zanaka ho amin’ny rainy.” Ny mpaminany rehetra dia samy mijoro ho vavolombelon’ny faran’izao tontolo izao, ary samy mifanaraka avokoa izy rehetra.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Ary ny fanahin’ny mpaminany dia manaiky ny mpaminany. Fa Andriamanitra tsy mpamorona fisafotofotoana, fa mpampihavana amin’ny fihavanana, tahaka ny any amin’ny fiangonan’ny olona masina rehetra. 1 Korintiana 14:32, 33.
Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”
Nofiin’i Elia dia tonga mialoha indrindra ny andro lehibe sady mahatahotra an’i Jehovah; koa izany no ilay hafatra manokana ihany ao amin’ny bokin’ny Apokalypsy, izay aseho ho “Ny Fanambaran’i Jesosy Kristy.” Raha “akaiky ny fotoana,” ny hafatra manokan’i Elia dia mampiseho amin’ny “mpanompon’Andriamanitra ny zavatra izay tsy maintsy ho tanteraka faingana.”
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Ny fanambaran’i Jesosy Kristy, izay nomen’Andriamanitra Azy hasehony amin’ny mpanompony ny zavatra izay tsy maintsy ho tanteraka tsy ho ela; ary nampitondrainy tamin’ny anjeliny izany ka nampahafantariny an’i Jaona mpanompony; izay nanambara ny tenin’Andriamanitra sy ny filazàn’i Jesosy Kristy ary izay zavatra rehetra hitany. Sambatra izay mamaky, ary izay mandre ny tenin’ity faminaniana ity ka mitandrina izay zavatra voasoratra ao anatiny; fa efa antomotra ny andro. Apokalypsy 1:1–3.
Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.
Mariho fa rehefa ampiasain’i Malakia ho tandindona i Elia, dia ampidiriny ao koa ny filazana mivantana momba ny fitandremana ny didy.
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.
Tsarovy ny lalàn’i Mosesy mpanompoko, izay nandidiako azy tany Horeba ho an’ny Isiraely rehetra, dia ny didy sy ny fitsipika. Indro, Izaho haniraka ho aminareo an’i Elia mpaminany, dieny tsy mbola tonga ny andron’i Jehovah, ilay lehibe sady mahatahotra; ary izy hampody ny fon’ny ray ho amin’ny zanaka, ary ny fon’ny zanaka ho amin’ny rainy, fandrao ho avy Aho ka hamely ny tany amin’ny ozona. Malakia 4:4–6.
These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.
Ireo andininy telo ireo no farany ao amin’ny Testamenta Taloha, ary mirakitra ny teny fikasana farany ao amin’ny Testamenta Taloha, sady manamafy ny fitandremana ny didy folo. Misy “fitahiana” fito ao amin’ny bokin’ny Apokalypsy, ary ny farany amin’ireo dia fitahiana ho an’izay mitandrina ny didy folo.
I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.
Izaho no Alfa sy Omega, ny fiandohana sy ny fiafarana, ny voalohany sy ny farany. Sambatra izay mankatò ny didiny, mba hananany zo amin’ny hazon’aina, ka hiditra amin’ny vavahady ho ao an-tanàna. Apokalypsy 22:13, 14.
The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”
Ny teny fikasana farany ao amin’ny Testamenta Taloha dia mampahafantatra antsika mba “hahatsiaro” ny didy folo; kanefa, amin’ny fanaovana izany, dia manasongadina ilay didy tokana izay ahitana ny baiko hoe “mahatsiaro.”
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Tsarovy ny andro Sabata mba hanamasinana azy. Henemana no hiasanao ka hanaovanao ny raharahanao rehetra; fa ny andro fahafito no Sabatan’i Jehovah Andriamanitrao; amin’izany dia aza manao raharaha akory ianao, na ny zanakao lahy, na ny zanakao vavy, na ny ankizilahinao, na ny ankizivavinao, na ny biby fiompinao, na ny vahininao izay ao anatin’ny vavahadinao. Fa henemana no nanaovan’i Jehovah ny lanitra sy ny tany, ny ranomasina ary izay rehetra ao aminy, ary nitsahatra Izy tamin’ny andro fahafito; koa izany no nitahian’i Jehovah ny andro Sabata sy nanamasinany azy. Eksodosy 20:8–11.
The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.
Ny teny fikasana farany ao amin’ny Testamenta Taloha sy ny Testamenta Vaovao dia manasongadina ny didin’Andriamanitra, indrindra amin’ny fanamafisana manokana ny Sabata andro fahafito. Malakia dia milaza hoe “tsarovy”, ary Jaona kosa mampahafantatra antsika fa sambatra ianareo raha manao izany. Ny Sabata andro fahafito dia fahatsiarovana ny famoronana nataon’Andriamanitra sy ny heriny mpamorona. Ny Sabata koa dia tonga ho ivon’ny fifanolanana amin’ny andro faran’ny tantaran’ny tany. Rehefa manoratra ny amin’ny “fitahiana” ho an’izay manao ny didiny i Jaona, dia manoratra fotsiny izay nambaran’i Jesosy, dia Ilay Alfa sy Omega, ny fiandohana sy ny fiafarana, ny voalohany sy ny farany. Koa noho izany, ny teny fikasana farany ao amin’ny Testamenta Vaovao dia mifandray amin’ny Sabata andro fahafito ary koa amin’ilay toetra maha-Andriamanitra izay mampifandray ny farany amin’ny fiandohana.
The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.
Ny fahamarinana voalohany voaresaka ao amin’ny Genesisy, izay midika hoe fiandohana, dia manondro ny Mpahary, ny zavaboary, ary fanamafisana manokana ny amin’ny Sabata. Raha raisina miaraka, andalana manaraka andalana, ny fiandohan’ny Testamenta Taloha sy ny fiafaran’ny Testamenta Taloha sy Vaovao dia samy manamafy an’Andriamanitra ho Mpahary, ny Didy Folo, ny didin’ny Sabata, ary fa Jesosy no fiandohana sy fiafarana.
Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.
Elia mpaminany dia ampiasain’i Malakia ho tandindona ao amin’ilay teny fikasana farany ao amin’ny Testamenta Taloha, ary izy no mpaminany izay nifanehatra tamin’i Jezebela sy Ahaba. Ny bokin’ny Apokalypsy dia mampiasa an’i Jezebela ho tandindon’ny fahefana papaly, ary ireo mpanjaka folo ho tandindon’ny Firenena Mikambana. Ny fifanandrinan’i Elia tamin’i Ahaba sy Jezebela dia maneho ny fifanandrinan’ny iray hetsy sy efatra amby efapolo arivo amin’ny Firenena Mikambana, izay omban-kery avy amin’i Etazonia sady tarihin’ny fahefana papaly. Amin’ny maha-mpanjakan’ny foko folo tany avaratr’i Isiraely an’i Ahaba dia naneho ny fahefana manjaka amin’ny foko folo izy, ka dia tonga tandindon’i Etazonia (Ahaba) manome hery ny Firenena Mikambana (ireo foko folo na mpanjaka folo ao amin’ny Apokalypsy toko fahafito ambin’ny folo) mba hanatanteraka ny fanenjehana ireo mpitandrina ny Sabata ho an’ny Fiketrahana Papaly (Jezebela). Rehefa mampiasa an’i Elia i Malakia hanehoana hafatra iray izay tonga mialoha ny andro lehibe sy mahatahotra an’i Jehovah, Elia dia maneho ireo izay enjehin’i Roma maoderina (ny dragona sy ny bibidia ary ny mpaminany sandoka), tahaka ny nanenjehan’i Jezebela azy nandritra ny telo taona sy tapany. Ny fanamafisana ny Sabata amin’ny fampiasana ny teny hoe “tsarovy” ao amin’ny Malakia 4:4 dia manampy ny krizin’ny lalàn’ny Alahady ao amin’ilay toe-javatra ara-paminaniana asehon’i Malakia.
Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.
Mbola maro kokoa no tsy maintsy ampiana amin’ny fandinihana ireo fahamarinana ampitain’ny fampitahana ny fiandohan’ny Testamenta Taloha amin’ny fiafaran’ny Testamenta Taloha, ary avy eo ny fampitahana ny fiandohan’ny Baiboly amin’ny fiafaran’ny Baiboly. Ao amin’ny Genesisy no ahitantsika ny Mpamorona, ny famoronana ary ny Sabata izay fahatsiarovana ny famoronana. Ao amin’ny Malakia no ahitantsika ny didy momba ny Sabata voatondro ho raharaha mampisy krizy izay mitondra ho amin’ny famaranana ny androm-pahasoavan’ny olombelona sy ny loza fito farany, na, araka ny iantsoan’i Malakia azy, “ny andro lehibe sy mahatahotra an’i Jehovah.” Elia dia maneho ny vahoakan’Andriamanitra izay mitory ny hafatry ny anjely fahatelo amin’izao tontolo efa ho faty izao.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“Ankehitriny, amin’ny fanahy sy ny herin’i Elia ary i Jaona Mpanao Batisa, dia iraky ny fanendren’Andriamanitra no miantso ny sain’izao tontolo izao voatondro ho amin’ny fitsarana ho amin’ireo zava-nitranga manetriketrika izay tsy ho ela dia hiseho mifandray amin’ny ora famaranana ny androm-pahasoavana sy ny fisehoan’i Kristy Jesosy amin’ny maha-Mpanjakan’ny mpanjaka sy Tompon’ny tompo Azy.” Prophets and Kings, 715, 716.
The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.
Ny fiandohan’ny Baiboly, izay sady fiandohan’ny Testamenta Taloha ihany koa, dia manondro io tantara io ihany tahaka ny any amin’ny faran’ny Testamenta roa tonta; nefa ny fiandohana sy ny fiafarana tsirairay dia samy manana ny fahamarinana asongadiny sy entiny ho amin’ny hafatra. Ao amin’ny Genesisy dia ny asan’Andriamanitra no ifantohana, ao amin’ny Malakia kosa dia ny hafatra mampitandrina ny amin’ny krizy ho avy no ifantohana. Ny faran’ny Apokalypsy dia manondro ny Alfa sy Omega. Ao amin’ny boky voalohan’ny Testamenta Vaovao dia izao no vakintsika.
The book of the generation of Jesus Christ, the son of David, the son of Abraham.
Ny bokin’ny taranaka nipoiran’i Jesosy Kristy, zanak’i Davida, zanak’i Abrahama.
Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
Abrahama niteraka an’Isaka; ary Isaka niteraka an’i Jakoba; ary Jakoba niteraka an’i Jodasy sy ny rahalahiny; ary Jodasy niteraka an’i Fareza sy Zara tamin’i Tamara; ary Fareza niteraka an’i Esroma; ary Esroma niteraka an’i Arama; ary Arama niteraka an’i Aminadaba; ary Aminadaba niteraka an’i Naasona; ary Naasona niteraka an’i Salmona; ary Salmona niteraka an’i Boaza tamin’i Rahaba; ary Boaza niteraka an’i Obeda tamin’i Rota; ary Obeda niteraka an’i Jese; ary Jese niteraka an’i Davida mpanjaka; ary Davida mpanjaka niteraka an’i Solomona tamin’ilay efa vadin’i Oria; ary Solomona niteraka an’i Roboama; ary Roboama niteraka an’i Abia; ary Abia niteraka an’i Asa; ary Asa niteraka an’i Josafata; ary Josafata niteraka an’i Jorama; ary Jorama niteraka an’i Ozia; ary Ozia niteraka an’i Jotama; ary Jotama niteraka an’i Ahaza; ary Ahaza niteraka an’i Hezekia; ary Hezekia niteraka an’i Manase; ary Manase niteraka an’i Amona; ary Amona niteraka an’i Josia; ary Josia niteraka an’i Jekonia sy ny rahalahiny tamin’ny andro namindrana azy ho any Babylona; ary rehefa avy namidy ho any Babylona izy ireo, dia Jekonia niteraka an’i Salatiela; ary Salatiela niteraka an’i Zorobabela; ary Zorobabela niteraka an’i Abioda; ary Abioda niteraka an’i Eliakima; ary Eliakima niteraka an’i Azora; ary Azora niteraka an’i Zadoka; ary Zadoka niteraka an’i Akima; ary Akima niteraka an’i Elioda; ary Elioda niteraka an’i Eleazara; ary Eleazara niteraka an’i Matana; ary Matana niteraka an’i Jakoba; ary Jakoba niteraka an’i Josefa, vadin’i Maria, izay niteraka an’i Jesosy, Izay atao hoe Kristy.
So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
Koa ny taranaka rehetra hatramin’i Abrahama ka hatramin’i Davida dia taranaka efatra ambin’ny folo; ary hatramin’i Davida ka mandra-pahatongan’ny namindrana ho any Babylona dia taranaka efatra ambin’ny folo; ary hatramin’ny namindrana ho any Babylona ka hatramin’i Kristy dia taranaka efatra ambin’ny folo.
Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
Ary toy no nahaterahan’i Jesosy Kristy: fony Maria reniny efa fofombadin’i Josefa, raha mbola tsy niara-nonina izy roa, dia hita fa nitoe-jaza tamin’ny Fanahy Masina izy. Ary Josefa vadiny, satria lehilahy marina ka tsy nety hanao azy ho afa-baraka imasom-bahoaka, dia nikasa handroaka azy mangingina. Fa raha mbola nieritreritra izany zavatra izany izy, indro, nisy anjelin’ny Tompo niseho taminy tamin’ny nofy ka nanao hoe: Ry Josefa, zanak’i Davida, aza matahotra hampaka an’i Maria ho vadinao; fa ny Zaza notorontoronina ao an-kibony dia avy amin’ny Fanahy Masina.
And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.
Hiteraka zazalahy izy, ary ny anarany dia hataonao hoe JESOSY; fa Izy no hamonjy ny olony ho afaka amin’ny fahotany. Ary izany rehetra izany dia tonga mba hahatanteraka izay nolazain’ny Tompo tamin’ny alalan’ny mpaminany hoe: Indro, ny virijina hitoe-jaza ka hiteraka zazalahy, ary ny anarany hataon’ny olona hoe Emanoela, izany hoe, raha adika, Andriamanitra eo amintsika. Ary Josefa, nony nifoha tamin’ny torimaso, dia nanao araka izay nandidian’ny anjelin’ny Tompo azy, ka nandray ny vadiny ho ao aminy; ary tsy nahalala azy mandra-piterany ny zanany lahimatoa; ary ny anarany dia nataony hoe JESOSY. Matio 1:1–25.
The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.
Ny fiandohan’ny Testamenta Vaovao dia mifanaraka amin’ny fiandohana sy ny fiafaran’ny Testamenta Taloha ary ny fiafaran’ny Testamenta Vaovao, satria manasongadina ny hery mpamoron’Andriamanitra izany; fa ilay hery nampiasain’i Kristy hamoronana ny zavatra rehetra tao anatin’ny enina andro dia io hery io ihany no ampiasainy mba “hamonjy ny olony ho afaka amin’ny fahotany.” Ny teny hoe Emanoela, araka ny andalan-teny izay manonona avy amin’ny soratr’i Isaia, dia midika hoe “Andriamanitra eto amintsika.” Izy mitoetra ao anatin’ny olony amin’ny fampiraisana ny maha-Andriamanitra Azy amin’ny maha-olombelona antsika, ary izany indrindra no fampiraisana notanterahiny fony Izy tonga nofo tao amin’i Maria.
“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.
“Tsy misy latsaky ny fankatoavana tanteraka no mahafeno ny fenitry ny fitakian’Andriamanitra. Tsy navelany ho manjavozavo ny zavatra takiny. Tsy nandidy na inona na inona Izy afa-tsy izay ilaina mba hampifanaraka ny olona Aminy. Tokony hasehontsika amin’ny mpanota ny filamatra momba ny toetra izay Azy, ary hotarihintsika ho amin’i Kristy izy, izay amin’ny fahasoavany irery ihany no ahatratrarana izany filamatra izany.”
“The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.
“Naka taminy ny fahalemen’ny maha-olombelona ny Mpamonjy ka niaina fiainana tsy nisy ota, mba tsy hatahotra ny olona fa noho ny fahalemen’ny toetra maha-olombelona dia tsy hahazo handresy izy. Tonga Kristy mba hanao antsika ho ‘mpandray anjara amin’ny toetra maha-Andriamanitra,’ ary ny fiainany no manambara fa ny maha-olombelona, rehefa atambatra amin’ny maha-Andriamanitra, dia tsy manota.” Ministry of Healing, 180.
The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.
Ny fiandohan’ny Testamenta Vaovao dia mampahafantatra izay toerana, fotoana ary antony nitondran’i Jesosy tamin’ny tenany ny toetrantsika maha-olombelona. Nataony izany mba hanehoana fa ny herin’olombelona atambatra amin’ny herin’Andriamanitra dia tsy manota. Ny ota dia fandikana ny lalàna, izay lazain’i Malakia fa tokony “hotsarovantsika.” Ampahafantarin’i Jaona antsika fa izay mitandrina ny lalàna, ary noho izany dia izay tsy manota, no afaka miditra amin’ny vavahadin’ny lanitra. Asehon’i Matio fa ny mpanota dia afaka mandresy ny ota, tahaka ny nandresen’i Kristy. Rehefa manana an’i Kristy ao anatintsika isika, (fanantenan’ny voninahitra) dia manana ao anatintsika ny hery mpamorona izay nahary izao rehetra izao isika. Io fahafahana io dia nomena tamin’ny nisafidianan’i Kristy hiditra ao amin’ny fianakavian’olombelona, ary mandritra ny mandrakizay sisa dia tonga tsy ny Zanak’Andriamanitra ihany Izy fa ny Zanak’olona koa.
There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.
Misy hafatra manokana momba ny fahamarinana, voaseho amin’ny vahoakan’Andriamanitra avy ao amin’ny bokin’ny Apokalypsy, mialoha indrindra ny hifaranan’ny fotoam-pahasoavan’ny olombelona. Io hafatra manokana io ihany koa no “hafatr’i Elia” ao amin’i Malakia, izay torina mialoha indrindra ny “andron’i Jehovah, izay lehibe sady mahatahotra”.
At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.
Tamin’ny fiandohan’ny Testamenta roa tonta sy amin’ny faran’ny Testamenta Vaovao dia aseho mazava ireo toetra manokana an’Andriamanitra. Ao amin’ny Genesisy Izy no Mpamorona, ary amin’ny faran’ny Apokalypsy Izy no Alfa sy Omega. Eo am-piandohan’ny Testamenta Vaovao dia tonga Zanak’olona Izy. Ary amin’ny faran’ny Testamenta Taloha dia hitantsika ny foto-kevitra izay ampiasain’ilay iraka Elia hanatanterahana ny hafatra izay hotoriany, dia ny hampiverina ny fon’ny ray ho amin’ny zanaka, ary ny an’ny zanaka ho amin’ny ray koa.
The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.
Ny foto-kevitra ara-paminaniana izay ampiharin’i Elia amin’ny fanolorana ny hafatra fampitandremany dia ilay indrindra nandidiana an’i Jaona hatao ao amin’ny Apokalypsy. Elia “hampody ny fon’ny ray ho amin’ny zanaka, ary ny fon’ny zanaka ho amin’ny rainy,” ary i Jaona dia nilazana mba hanoratra ny zavatra izay teo tamin’izany andro izany, ary amin’ny fanaovany izany dia sady hanoratra koa ny zavatra izay ho avy izy. Nampiasaina i Jaona hanehoana ny fomba fiasan’ny foto-kevitry ny alfa sy omega ao amin’ny Teny ara-paminaniana, ary i Elia dia hanorina ny hafany eo ambonin’io foto-kevitra io ihany. Rehefa ampitahaintsika ny fiandohan’ny Baiboly amin’ny faran’ny Baiboly, dia ampitahaintsika ny Taloha amin’ny Vaovao. Ny ray no fiandohan’ny zanany, ary ny zanaka no faran’ny ray. Ireo iray hetsy sy efatra alina sy efatra arivo no taranaka farany amin’ny zanak’i Abrahama, ary ny tantara izay nidiran’Andriamanitra tamin’i Abrahama tamin’ny fanekena dia tandindon’ny tantara rehefa havaozin’Andriamanitra amin’ireo iray hetsy sy efatra alina sy efatra arivo izany fanekena izany.
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.
Koa amin’ny finoana izany, mba ho amin’ny fahasoavana; mba hahazoan’ny teny fikasana antoka ho an’ny taranaka rehetra; tsy ho an’izay avy amin’ny lalàna ihany, fa ho an’izay koa avy amin’ny finoan’i Abrahama; izay rainay rehetra. Romana 4:16.
The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.
Ny hafatr’i Elia dia maneho ny foto-kevitry ny alfa sy omega, satria ny ray no alfa ary ny zanaka no omega. Ny hafatr’i Elia dia hampitodika ny fon’ny ray ho amin’ny zanaka. Nambaran’i Kristy fa i Jaona Mpanao Batisa no Elia, ary i Ellen White kosa dia nilaza fa i William Miller dia sady Elia no Jaona Mpanao Batisa. Ny hafatr’ireo lehilahy solontena rehetra ireo dia naseho ho toy ny fampitodihana ny fon’ny ray ho amin’ny zanaka sy ny an’ny zanaka ho amin’ny ray. Izany asa izany dia maneho ny vokatry ny hafatra amin’ny fampitodihana ny fon’ny olona ho amin’ny Rainy any an-danitra, nefa mbola misy heviny mihoatra noho izany, satria tandindon’ny asa izany. Ao amin’ny faminaniana ara-Baiboly, ny tandindona dia manana heviny mihoatra ny iray, ary tsy maintsy fantarina araka ny tontolon-kevitra misy azy.
“What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.
“Inona no nahatonga an’i Jaona Mpanao-batisa ho lehibe? Nakatony tsy hidiran’ny sainy ny habetsahan’ny lovantsofina natolotry ny mpampianatra teo amin’ny firenena jiosy, ary nosokafany ho amin’ny fahendrena izay avy any ambony izany. Talohan’ny nahaterahany dia nanambara ny amin’i Jaona ny Fanahy Masina hoe: ‘Fa ho lehibe eo imason’ny Tompo izy, ary tsy hisotro divay na toaka mahery; ary ho feno ny Fanahy Masina izy…. Ary maro amin’ny zanak’Israely no hampodiny ho amin’i Jehovah Andriamaniny. Ary handeha eo alohany amin’ny fanahy sy ny herin’i Elia izy, hampiverina ny fon’ny ray ho amin’ny zanaka, ary ny tsy mankatò ho amin’ny fahendren’ny marina; hanomana ho an’ny Tompo firenena iray voaomana.’ Lioka 1:15–17.” Counsels to Parents, Teachers and Students, 445.
The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.
Ny hafatra dia natao mba hahatonga ireo izay misafidy ny hihaino hampitodika ny fony ho amin’ilay Ray any An-danitra; kanefa ny foto-kevitra ara-paminaniana fototra hampiasaina hampitana ny hafatra fampitandremana dia izao: Kristy no Alfa sy Omega, ny voalohany sy ny farany, ny fiandohana sy ny fiafarana. Ny hafatr’i Elia dia miorina amin’ny fanolorana ny Tenin’Andriamanitra ara-paminaniana amin’ny fomba fijery fa Jesosy Kristy no Tenin’Andriamanitra, ary ireo fitsipika izay mifehy ny Baiboly dia toetran’ny toetrany koa.
“The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.
“Ny lalàn’Andriamanitra dia masina tahaka an’Andriamanitra tenany. Izy io dia fanambaràna ny sitrapony, dika mitovy amin’ny toetrany, fanehoana ny fitiavana sy ny fahendrena avy amin’Andriamanitra. Ny firindran’ny voary dia miankina amin’ny fampifanarahana tanteraka ataon’ny zavaboary rehetra sy ny zava-drehetra, na manan’aina na tsy manan’aina, amin’ny lalàn’ny Mpamorona. Andriamanitra dia nametra lalàna ho amin’ny fitondrana, tsy ny zava-manana aina ihany, fa ny fiasan’ny natiora rehetra koa. Ny zavatra rehetra dia eo ambanin’ny lalàna voafaritra raikitra, izay tsy azo tsinontsinoavina. Kanefa, raha ny zavatra rehetra eo amin’ny natiora no tantanan’ny lalàna voajanahary, ny olona irery ihany, amin’izay rehetra monina ambonin’ny tany, no tompon’andraikitra eo anatrehan’ny lalàna ara-pitondrantena. Ho an’ny olona, ilay asa famoronana satroboninahitra, dia nomen’Andriamanitra hery hahatakatra ny zavatra takiny, hahafantatra ny fahamarinana sy ny fahasoavan’ny lalàny ary ny fitakiany masina aminy; ary avy amin’ny olona no takina fankatoavana tsy miova.” Patriarka sy Mpaminany, 53.
Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.
Ny zavatra rehetra (ary tafiditra amin’izany ny Baiboly, fa zavatra ny Baiboly, ary raha zavatra izy, dia anisan’ny zavatra rehetra) dia eo ambanin’ny lalàna raikitra. Ny Baiboly dia manana lalàna na fitsipika raikitra izay mifehy ny fandikana marina azy. Ny iray amin’ireo fitsipika ireo dia izao: ampitovin’ny Baiboly amin’ny fiandohan’ny zavatra iray ny faran’izany zavatra izany. Jesosy no Tenin’Andriamanitra, ary Izy no voalohany sy farany, ary izany dia “lalàna raikitra” sady toetra iray amin’ny maha-Izy Azy.
We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.
Nampiasainay ity fampidirana an’i Elia ity mba hampisehoana fa mifanaraka ny fiandohana sy ny fiafaran’ny Testamenta Taloha sy ny Testamenta Vaovao. Ny fiafaran’ny Baiboly, izay sady fiafaran’ny bokin’ny Apokalypsy koa, dia mifanaraka amin’ny fiandohan’ny Apokalypsy ihany koa. Vavolombelona dimy momba ireo fahamarinana ireo ihany, miorina amin’ilay fitsipika izay toetran’ny toetran’Andriamanitra, dia izao: ny Tenin’Andriamanitra mandrakariva dia maneho ny fiafaran-javatra iray amin’ny fiandohan’izany zavatra izany. Ity zava-misy ity dia anisan’izay hevitr’izany hoe Jesosy Kristy no Alfa sy Omega.
“To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.
“Tamin’i Jaona apostoly, teo amin’ny nosin’i Patmo, no naseho ireo toe-javatra lalina sy manaitra indrindra momba ny fanandraman’ny fiangonana. Lohahevitra mafonja sy manan-danja lehibe no natolotra taminy tamin’ny endrika sy tandindona, mba hahatonga ny olon’Andriamanitra hahafantatra tsara ny amin’ireo loza sy ady miandry azy. Ny tantaran’izao tontolo kristiana izao hatramin’ny fiafaran’ny andro mihitsy dia nambara tamin’i Jaona. Tamim-pahazavana lehibe no nahitany ny toerana, ny loza, ny ady, ary ny fanafahana farany ho an’ny olon’Andriamanitra. Soratany ny hafatra famaranana izay hampamasaka ny vokatry ny tany, na ho amboara ho amin’ny trano fitahirizan’ny lanitra, na ho fehezana hazo ho amin’ny afon’ny andro farany.
“In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.
“Tamin’ny fahitana no nahitan’i Jaona mialoha ny fizahan-toetra izay hiaretan’ny vahoakan’Andriamanitra noho ny amin’ny fahamarinana. Hitany ny fahamafisan’izy ireo tsy mihozongozona amin’ny fankatoavana ny didin’Andriamanitra, teo anatrehan’ireo fahefana mpampahory izay nitady hanery azy ireo ho amin’ny tsy fankatoavana, ary hitany koa ny fandreseny farany tamin’ny bibidia sy ny sariny.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
“Tamin’ny alalan’ny tandindon’ny dragona mena lehibe, bibidia mitovy amin’ny leoparda, ary bibidia manana tandroka tahaka ny an’ny zanak’ondry, dia naseho tamin’i Jaona ireo fitondram-panjakana etỳ an-tany izay hirotsaka manokana amin’ny fanitsakitsahana ny lalàn’Andriamanitra sy ny fanenjehana ny olony. Mitohy hatramin’ny faran’ny andro izany ady izany. Ny olon’Andriamanitra, izay asehon’ny vehivavy masina sy ny zanany, dia naseho ho vitsy an’isa tokoa. Amin’ny andro farany dia sisa vitsy ihany no mbola nisy. Momba ireo no ilazan’i Jaona fa izy ireo no ‘mitandrina ny didin’Andriamanitra sady manana ny filazana an’i Jesosy Kristy.’”
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And 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, was symbolized 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 is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.
“Tamin’ny alalan’ny fanompoan-tsampy, ary avy eo tamin’ny alalan’ny Fanjakana papaly, dia nampihatra ny heriny nandritra ny taonjato maro Satana, tamin’ny ezaka hamafa tsy ho eo ambonin’ny tany ny vavolombelon’Andriamanitra mahatoky. Ny mpanompo sampy sy ny mpanara-dia ny papa dia nentin’ilay fanahin’ilay dragona iray ihany. Ny hany nampiavaka azy dia izao: ny Fanjakana papaly, tamin’ny fihatsaram-belatsihy ho toy ny manompo an’Andriamanitra, no fahavalo nampidi-doza kokoa sy nahery setra kokoa. Tamin’ny alalan’ny fiasa sy ny rafitry ny Romanisma no nahazoan’i Satana babo izao tontolo izao. Voasariky ny herin’ity fitaka ity ho ao anatin’ny laharany ny fiangonan’Andriamanitra izay nilaza tena ho Azy, ary nandritra ny arivo taona mahery dia nijaly teo ambanin’ny fahatezeran’ilay dragona ny vahoakan’Andriamanitra. Ary rehefa nesorina tamin’ny Fanjakana papaly ny heriny ka voatery nitsahatra tsy hanenjika intsony izy, dia nahita hery vaovao niakatra Jaona mba hanakoako ny feon’ilay dragona sy hanohy ilay asa feno habibiana sy fitenenan-dratsy an’Andriamanitra ihany. Io hery io, izay farany hiady amin’ny fiangonana sy ny lalàn’Andriamanitra, dia naseho tandindona tamin’ny bibidia iray nanana tandroka tahaka ny an’ny zanak’ondry. Ny bibidia nialoha azy dia niakatra avy tamin’ny ranomasina, fa ity kosa niakatra avy tamin’ny tany, izay maneho ny fipoiran’ilay firenena am-pilaminana, ilay asehon’io tandindona io. Ny “tandroka roa tahaka ny an’ny zanak’ondry” dia maneho tsara ny toetran’ny Governemantan’i Etazonia, araka ny isehoany ao amin’ny foto-kevitra fototra roa iorenany, dia ny Repoblikanisma sy ny Protestantisma. Ireo foto-kevitra ireo no tsiambaratelon’ny herintsika sy ny fanambinantsika amin’ny maha-firenena antsika. Ireo izay nahita fialofana voalohany teny amin’ny morontsirak’i Amerika dia nifaly fa tonga tany amin’ny tany afaka tamin’ny fitakiana miavonavon’ny fahefana papaly sy ny fanjakazakan’ny fitondrana mpanjaka. Nanapa-kevitra izy ireo ny hanorina fitondram-panjakana eo ambonin’ny fototra malalaky ny fahafahana sivily sy ara-pivavahana.”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.
“Fa ny fandraisan’ny pensilihazon’ny faminaniana an-tsipika hentitra dia mampiseho fiovana eo amin’ity sehatra milamina ity. Ilay bibidia manan-tandroka tahaka ny zanak’ondry dia miteny amin’ny feon’ny dragona, ary ‘mampihatra ny fahefana rehetra an’ilay bibidia voalohany eo anatrehany.’ Ambaran’ny faminaniana fa hilaza amin’izay monina ambonin’ny tany izy mba hanao sarin’ilay bibidia, ary koa fa ‘izy no mampandray marika ny olona rehetra, na madinika na lehibe, na mpanankarena na mahantra, na tsy andevo na andevo, eo amin’ny tànany ankavanana, na eo amin’ny handriny; mba tsy hisy olona hahazo hividy na hivarotra, afa-tsy izay manana ny marika, na ny anaran’ilay bibidia, na ny isan’ny anarany.’ Koa toy izany no anarahin’ny Protestantisma ny dian’ny Fanjakana Papaly.”
“It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.
“Amin’izao fotoana izao no ahitana ilay anjely fahatelo manidina eo afovoan’ny lanitra, mitory hoe: ‘Raha misy olona miankohoka eo anatrehan’ilay bibidia sy ny sariny ka mandray ny marika eo amin’ny handriny na eo amin’ny tànany, dia izy koa no hisotro ny divain’ny fahatezeran’Andriamanitra, izay naidiny tsy misy fangarony ao amin’ny kapoakan’ny fahavinirany.’ ‘Ireto no mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy.’ Mifanohitra mazava amin’izao tontolo izao no ijoroan’ilay antokon’olona kely izay tsy hiala amin’ny fankatoavany an’Andriamanitra. Ireo no lazain’i Isaia ho manarina ny banga izay natao tamin’ny lalàn’Andriamanitra, dia ireo izay manorina indray ny toerana efa rava hatry ny ela sy manangana ny fanorenana niorina tamin’ny taranaka maro.”
“The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.
“Ny fampitandremana manetriketrika indrindra sy ny fandrahonana mahatsiravina indrindra izay efa niantefa tamin’ny olombelona dia izay hita ao amin’ny hafatry ny anjely fahatelo. Ny ota izay mampidinika ny fahatezeran’Andriamanitra tsy misy fangorahana mifangaro dia tsy maintsy ho tena mahatsiravina indrindra amin’ny toetrany. Moa havela ao amin’ny haizina izao tontolo izao momba ny toetran’izany ota izany?—Tsia tokoa, tsy akory. Andriamanitra tsy mifandray toy izany amin’ny zavaboariny. Ny fahatezerany tsy mba ampiharina amin’ny ota vokatry ny tsy fahalalana. Alohan’ny hitondrana ny fitsarany amin’ny tany, dia tsy maintsy aseho amin’izao tontolo izao ny fahazavana momba izany ota izany, mba hahafantaran’ny olona ny antony hampiharana ireo fitsarana ireo, ary mba hananany fahafahana handositra izany.”
“The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?
“Ny hafatra mirakitra ity fampitandremana ity no farany hambara alohan’ny fisehoan’ny Zanak’olona. Ny famantarana izay nomeny Izy tenany no manambara fa efa akaiky ny fihaviany. Efa ho efapolo taona no nanenoan’ny hafatry ny anjely fahatelo. Ao amin’ny vokatry ny fifanandrinana lehibe dia misy antoko roa miseho: ireo izay ‘miankohoka amin’ny bibidia sy ny sariny,’ ka mandray ny mariny, ary ireo izay mandray ‘ny tombo-kasen’Andriamanitra velona,’ dia ireo izay voasoratra eo amin’ny handriny ny anaran’ny Ray. Tsy marika hita maso izany. Tonga ny fotoana izay tokony hanontanian’izay rehetra miahy ny famonjena ny fanahiny amin-kafanam-po sy amim-pahatsorana hoe: Inona no tombo-kasen’Andriamanitra? ary inona no mariky ny bibidia? Ahoana no hahafahantsika tsy handray izany?”
“The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.
“Ny tombo-kasen’Andriamanitra, dia ilay marika na famantarana ny fahefany, dia hita ao amin’ny didy fahefatra. Io ihany no fitsipika ao amin’ny Didy Folo izay manondro an’Andriamanitra ho Mpamorona ny lanitra sy ny tany, ary manavaka mazava ny tena Andriamanitra amin’ny andriamani-tsandoka rehetra. Manerana ny Soratra Masina dia ny zava-misy momba ny herin’Andriamanitra amin’ny famoronana no aseho ho porofo fa Izy dia ambonin’ny andriamanitra jentilisa rehetra.”
“The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.
“Ny Sabata izay nandidian’ny didy fahefatra dia naorina ho fahatsiarovana ny asan’ny famoronana, mba hitarihana mandrakariva ny sain’ny olona ho amin’Andriamanitra marina sy velona. Raha notandremana hatrany ny Sabata, dia tsy mba ho nisy mpanompo sampy, na tsy mino an’Andriamanitra, na tsy mpino. Ny fitandremana masina ny andron’Andriamanitra masina dia ho nitondra ny sain’ny olona ho amin’ny Mpamorona azy. Ny zavaboary eo amin’ny natiora dia ho nampahatsiaro Azy azy ireo, ary izy ireny dia ho vavolombelon’ny heriny sy ny fitiavany. Ny Sabatan’ny didy fahefatra no tombo-kasen’Andriamanitra velona. Izy no manondro an’Andriamanitra ho Mpamorona, ary izy no famantarana ny fahefana ara-drariny ananany amin’ireo zava-boary izay nataony.
“What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?
“Inona ary no mariky ny bibidia, raha tsy ilay sabata sandoka izay neken’izao tontolo izao ho solon’ilay tena izy?
“The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.
Ny fanambarana ara-paminaniana fa ny Fanjakana Papaly dia hanandratra ny tenany ho ambonin’izay rehetra atao hoe Andriamanitra, na izay ivavahana, dia tanteraka tamin-kery sy tamin’ny fomba miharihary tamin’ny fanovana ny Sabata avy amin’ny andro fahafito ho amin’ny andro voalohany amin’ny herinandro. Na aiza na aiza anomezam-boninahitra ny sabatan’ny papa ka aleo izy noho ny Sabatan’Andriamanitra, dia eo no anandratana ilay lehilahin’ny ota ho ambonin’ny Mpamorona ny lanitra sy ny tany.
“Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’
“Ireo izay milaza fa nanova ny Sabata i Kristy dia manohitra mivantana ny teniny manokana. Tao amin’ny Toriteniny teo An-tendrombohitra no nanambarany hoe: ‘Aza ataonareo fa tonga Aho handrava ny lalàna na ny mpaminany; tsy tonga Aho handrava, fa hanatanteraka. Fa lazaiko aminareo marina tokoa: mandra-pahalanin’ny lanitra sy ny tany, dia tsy hisy ho levona amin’ny lalàna na dia litera iray na tendron-tsoratra iray akory aza, mandra-pahatanterak’izany rehetra izany. Koa na iza na iza handika ny anankiray amin’ireto didy madinika indrindra ireto ka hampianatra ny olona toy izany koa, dia hatao hoe kely indrindra ao amin’ny fanjakan’ny lanitra izy; fa na iza na iza kosa hanao sy hampianatra azy, dia izy no hatao hoe lehibe ao amin’ny fanjakan’ny lanitra.’”
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.
“Ny Katolika Romana dia manaiky fa ny fanovana ny Sabata dia nataon’ny fiangonany, ary io fanovana io indrindra no entiny ho porofon’ny fahefana ambony indrindra ananan’io fiangonana io. Ambara fa, amin’ny fitandremana ny andro voalohan’ny herinandro ho Sabata, dia manaiky ny heriny hanao lalàna amin’ny zavatra masina ny Protestanta. Tsy nahafoy ny fitakiany ho tsy mety diso ny Fiangonana Romana; ary rehefa eken’izao tontolo izao sy ny fiangonana Protestanta ny sabata sandoka izay noforoniny, dia manaiky an-kolaka izany fitakiany izany izy. Mety hanonona ny fahefan’ny apostoly sy ny ray aman-drenin’ny fiangonana izy ireo ho fiarovana izany fanovana izany, nefa mora fantarina ny fitaka ao amin’ny fanjohian-keviny. Mahira-tsaina ampy ny papista ka mahita fa mamitaka ny tenany ny Protestanta, ka manakimpy maso an-tsitrapo eo anoloan’ny zava-misy momba izany. Rehefa mahazo sitraka ny fanorenana ny Alahady, dia mifaly izy, satria matoky fa hitarika ny tontolo Protestanta manontolo ho eo ambanin’ny fanevan’i Roma izany amin’ny farany.” Signs of the Times, 1 Novambra 1899.