I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.
Ataoko fa zava-dehibe ny mahatakatra ny fifandraisan’ny tandindon’ny taranaka efatra amin’ny hafatry ny ranonorana farany mba hananana fanantenana tsara indrindra hahafantarana ny lanjan’ny andininy efatra fanokafana ao amin’ny Joela toko voalohany. Mihira ny hiran’ny tanimboaloboka i Joela, nefa ny andalana fanokafany dia ny fifandraisana ara-paminanian’ny fanekena amin’ny taranaka efatra.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Dia nanao tamin’i Abrama hoe: Fantaro marina tokoa fa ny taranakao dia ho vahiny any amin’ny tany izay tsy azy, ka hanompo ny tompon-tany; ary hampahorian’ireo azy efajato taona izy. Ary hotsaraiko koa ilay firenena izay hotompoiny; ary rehefa afaka izany, dia hivoaka izy amin’ny fananana be. Fa ianao kosa handeha ho any amin’ny razanao amim-piadanana; halevina amin’ny fahanterana tsara ianao. Nefa amin’ny taranaka fahefatra dia hiverina atỳ indray izy; fa tsy mbola tanteraka akory ny heloky ny Amorita. Genesisy 15:13–16.
This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”
Io andalan-teny io no faminaniana izay tanteraka tamin’ny alalan’ny fiainan’i Mosesy. Rehefa manomboka ny hiran’ny tanim-boaloboka ny bokin’i Joela amin’ny firesahana taranaka efatra misy fandringanana miha-mitombo, dia mampifanaraka ny bokin’i Joela amin’ilay taranaka fahefatra sy farany araka ny faminaniana izany. Izany taranaka izany no “taranaka voafidy” araka an’i Petera, izay nantsoina hiala amin’ny haizina ho amin’ny “fahazavany mahagaga.” Ampitahaina amin’ny mpifanandrina aminy ara-taranaka izy ireo, izay aseho ho taranaky ny menarana. Izany taranaka fahefatra sy farany izany dia asehon’i Jaona, izay tandindon’ny iray hetsy sy efatra amby efapolo arivo, izay “voantso, sy voafidy, ary mahatoky.”
Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.
Nantsoina tamin’ny 9/11, voafidy tao amin’ny Antso Mamatonalina ary mahatoky amin’ny fotoan-tsarotra momba ny lalàna Alahady, tahaka ireo Levita izay nahatoky tamin’ny fikomian’ny zanak’omby volamena tamin’ny andron’i Arona sy Jeroboama. Ireo fanahy izay diovina tahaka ny volafotsy ao amin’ny Malakia toko faha-3 dia Levita izay voafidy mandritra ny hafatry ny Antso Mamatonalina, fa ny fanombohana dia tanterahina miaraka amin’ny, ary amin’ny alalan’ny, firotsahan’ny Fanahy Masina.
In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”
Tao amin’ilay lahatsoratra teo aloha dia nasongadintsika ireo tsipika avy amin’ny tantaran’i Mosesy, izay ambaran-dRahavavy White ho alfa amin’ny faminaniana ara-Baiboly, ary izay mifandray ara-paminaniana amin’i Kristy ho omega amin’ny faminaniana ara-Baiboly. Mosesy no vato fehizoro fanorenana ary Kristy no vato fehizoro famaranana. Samy tandindon’ny fanafahana amin’ny ota izy roa tonta, araka ny asehon’ny fanafahana avy tany Egypta tamin’ny alalan’i Mosesy. Kanefa ny fanehoana rehetra ny herin’Andriamanitra izay niseho tamin’ny alalan’ny tanan’i Mosesy dia nohon’ny be lavitra, rehefa nohamafisin’i Kristy ny fanekena tamin’ny maro nandritra ny herinandro iray. Mosesy no alfa ary Kristy no omega, ary ny omega dia ny isa “22” ary ny alfa dia ny isa “1.”
Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.
Raha ny amin’i Mosesy no resahina, dia hitantsika fa ny fanafahana izay manjaka manerana ny fijoroany ho vavolombelona ara-paminaniana dia apetraka ao anatin’ny rano. Ny fanafahana azy tamin’ny ranon’i Neily tamin’ny nahaterahany dia tandindon’i Noa tao anatin’ny sambofiara. Ny batisa teo amin’ny Ranomasina Mena dia mifanaraka amin’i Noa sy ny valo tao anatin’ny sambofiara, izay mifanaraka kosa amin’ny batisan’i Josoa teo amin’ny Reniranon’i Jordana, izay naverin’i Kristy teo amin’io toerana io indrindra. Ny fijoroana ho vavolombelon’i Mosesy dia manomboka amin’ny fanafahana teo amin’ny Reniranon’i Neily ary mifarana eo amoron’ny Reniranon’i Jordana. Ny batisan’i Kristy dia fanosorana Azy ho vavolombelona nandritra ny telo taona sy tapany, nitarika hatramin’ny fahafatesany, izay naseho teo am-piandohana tamin’ny batisany. Tamin’ny fitsanganany tamin’ny maty dia nisy ranonorana vitsivitsy mandra-pahatongan’ny fandrotsahana feno tamin’ny Pentekosta.
God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.
Ny teny fikasan’Andriamanitra amin’ny fanekeny ho an’ny olombelona dia manomboka amin’i Noa, ary ny teny fikasan’ny fanekeny ho an’ny vahoaka voafidy tamin’ny alalan’i Abrahama dia tanteraka tamin’i Mosesy. Mosesy, ilay alfa, dia tandindon’i Jesosy, ilay omega, izay ho avy ka hanamafy ny fanekena amin’ny “maro,” fa tsy amin’ny vahoaka voafidy ihany. Amin’ny maha-tandindon’i Kristy an’i Mosesy, ny nahaterahany dia mifandrindra amin’ny fanekena nomena an’i Noa, ka ny avana no famantarana ho an’ny olona rehetra. Mosesy koa dia mifandrindra amin’ny fanekena nomena ny vahoaka voafidy, ka ny famorana no famantarana ho an’ny vahoaka voafidy. Ny asan’ny fanekena nataon’i Mosesy dia tamin’ny “maro,” fa tsy tamin’ny vahoaka voafidy fotsiny. Raha tsy izany no izy, dia tsy ho nampahorin’ny firenena mifangaro mandrakariva izy ireo.
In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.
Ao anatin’ireo “ranon’ny fanafahana” isan-karazany rehetra izay aseho manerana ny fiainan’i Mosesy, ny batisa tao Betabara eo amin’ny Reniranon’i Jordana dia mampifandray ny fiandohan’ny tantaran’ny fanekena nataon’ny Isiraely fahiny tao amin’ny Tany Nampanantenaina amin’ny fiafaran’ny tantarany, nandritra ilay herinandro izay nanamafisan’i Kristy ny fanekena tamin’ny maro. Ny batisan’i Kristy dia mifandrindra amin’ny batisan’ny Isiraely fahiny, ary ireo tantara roa ireo dia samy manondro ny fitsanganany tamin’ny maty, rehefa nifofofofo toy ny nilatsaka rotsak’orana vitsivitsy Izy, talohan’ireo ranonorana be tamin’ny Pentekosta dimampolo andro tatỳ aoriana. Ny tsipika manontolo, manomboka amin’ny alfa ka hatramin’ny omega, araka ny fijerena azy avy amin’i Mosesy ka hatramin’i Kristy, dia aseho ao anatin’ny ranon’ny fanafahana.
“In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.
Tamin’ny nampianarany ireo mpianatra ireo, dia nasehon’i Jesosy ny maha-zava-dehibe ny Testamenta Taloha amin’ny maha-vavolombelona azy momba ny asa nanirahana Azy. Maro amin’izay milaza tena ho Kristiana ankehitriny no manary ny Testamenta Taloha, ka milaza fa tsy misy ilàna azy intsony izany. Kanefa tsy izany no fampianaran’i Kristy. Lehibe tokoa ny lanja nomeny azy ka tamin’ny fotoana iray dia hoy Izy: “Raha tsy mihaino an’i Mosesy sy ny mpaminany izy, dia tsy hety hino izy, na dia misy mitsangana amin’ny maty aza.” Lioka 16:31.
“It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.
“Io no feon’i Kristy no miteny tamin’ny alalan’ny patriarka sy ny mpaminany, hatramin’ny andron’i Adama ka mandra-pahatongan’ny toe-javatra famaranan’ny fotoana. Ny Mpamonjy dia aseho ao amin’ny Testamenta Taloha amin’ny fahazavana mitovy amin’izay ao amin’ny Testamenta Vaovao. Ny fahazavana avy amin’ny lasa ara-paminaniana no mampiseho mazava sy kanto ny fiainan’i Kristy sy ny fampianaran’ny Testamenta Vaovao. Ny fahagagana nataon’i Kristy dia porofon’ny maha-Andriamanitra Azy; kanefa porofo mahery kokoa fa Izy no Mpanavotra izao tontolo izao no hita amin’ny fampitahana ny faminanian’ny Testamenta Taloha amin’ny tantaran’ny Testamenta Vaovao.” The Desire of Ages, 799.
In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.
Ao amin’ireo lahatsoratra miresaka ny bokin’i Joela, dia “nampitahaintsika ny faminanian’ny Testamenta Taloha amin’ny tantaran’ny Testamenta Vaovao,” ary koa amin’ny tantaran’ny Isiraely ara-panahy amin’izao andro ankehitriny izao. Na ny Testamenta Taloha na ny Testamenta Vaovao, na ny tantaran’ny hafatry ny anjely telo izay nanomboka tamin’ny 1798, ireo tsipika rehetra ireo dia aseho ho “feon’i Kristy.” Ny fijoroana vavolombelona voasoratra ao amin’ny Baiboly sy ny Fanahin’ny Faminaniana no feon’i Kristy, ary ny feon’i Kristy dia feon’Ilay Izay Tenin’Andriamanitra.
The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.
Ny “feo” an’ny Tenin’Andriamanitra dia ny hafatr’Andriamanitra araka ny aseho ao amin’ny Teniny voasoratra. Ny hafany amin’ny andro farany dia ny hafatry ny ranonorana farany, izay ahitana ny ranonorana voalohany, arahina ranonorana voalohany sy ranonorana farany, araka an’i Joela.
John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.
Jaona mpahita ny Apokalypsy dia maneho ireo iray hetsy sy efatra alina amby efatra arivo izay miverina amin’ny lalana fahiny, fa mandre “feo” ao aoriany izy. Ny “feo” ao aoriana dia ny feon’i Kristy “hatramin’ny andron’i Adama” sy manaraka.
And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.
Ary nitodika aho mba hahita ilay feo niteny tamiko. Ary nony nitodika aho, dia nahita fanaovan-jiro volamena fito. Apokalypsy 1:12.
The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.
Io andininy io dia maneho fiatoana ao amin’ny toko voalohany, fa hatramin’ilay andininy teo aloha dia teo amin’ilay nosy atao hoe Patmo Jaona, fa amin’ny andininy faha-roa ambin’ny folo kosa dia nitodika izy, ary hatreo no ho miakatra dia ao amin’ny fitoerana masina any an-danitra Jaona. Rehefa mitodika izy, dia manao izany satria ao amin’ny andininy faha-folo izy dia efa nandre feo avy tao aoriany.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.
Tao amin’ny Fanahy aho tamin’ny andron’ny Tompo, ary nandre feo mahery tao aoriako, tahaka ny feon’ny trompetra, nanao hoe: Izaho no Alfa sy Omega, ny voalohany sy ny farany; ary izay hitanao dia soraty ao amin’ny boky, ka alefaso any amin’ny fiangonana fito izay any Azia: any Efesosy, sy any Smyrna, sy any Pergamosy, sy any Tyatira, sy any Sardisy, sy any Filadelfia, ary any Laodikia. Apokalypsy 1:10, 11.
John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.
Jaona dia maneho ireo izay mandre ny feon’i Kristy ao aoriany. Reny ny hafatry ny trompetra nentin’i Jeremia izy, izay miantso hiverina amin’ny lalana fahiny, dia ireo lalana nolavin’ny ratsy fanahy haleha sy ilay trompetra fampitandremana izay tsy nety nohenoiny. Nihaino Jaona, ary ilay feo tao aoriany dia nanambara ny tenany ho Alfa sy Omega—Ilay iray izay mampiseho ny lalana vaovao miaraka amin’ny lalana taloha.
And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.
Ary teo afovoan’ny fanaovan-jiro fito dia nisy iray tahaka ny Zanak’olona, nitafy akanjo lava mandraka amin’ny tongotra, ary nisikin-kibo volamena teo amin’ny tratrany. Ny lohany sy ny volony dia fotsy tahaka ny volon’ondry, fotsy tahaka ny oram-panala; ary ny masony dia toy ny lelafo mirehitra; ary ny tongony dia tahaka ny varahina manganohano, toy ny efa nodorana tao anaty lafaoro; ary ny feony dia tahaka ny firohondrohon’ny rano be. Ary teny an-tanany ankavanana no nitondrany kintana fito; ary nisy sabatra maranitra roa lela nivoaka avy teo am-bavany; ary ny tavany dia tahaka ny masoandro mamirapiratra amin’ny heriny. Apokalypsy 1:13–16.
In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.
Ao amin’ny andininy faha-roa ambin’ny folo dia mihodina i Jaona ka mahita fahitana an’i Kristy, izay ampifandraisin-dRahavavy White amin’ilay fahitana an’i Kristy izay nananan’i Daniela, dia ilay fahitana izay nananan’i Isaia sy Jeremia sy Ezekiela ary Paoly.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Dia amin’ny faniriana lalina no iandrasako ny fotoana izay hamerenan’ireo zava-nitranga tamin’ny andron’ny Pentekosta indray, amin-kery mbola lehibe lavitra noho ny tamin’izany fotoana izany. Hoy Jaona: ‘Ary nahita anjely iray hafa nidina avy tany an-danitra aho, nanana hery lehibe; ary nazava tamin’ny voninahiny ny tany.’ Ary amin’izany, tahaka ny tamin’ny fotoanan’ny Pentekosta, dia handre ny fahamarinana tenenina aminy ny olona, samy amin’ny fiteniny avy.”
“God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Afaka mifoka aina vaovao ao anatin’ny fanahy rehetra izay maniry amim-pahatsorana hanompo Azy Andriamanitra [Adama sy ny lohasahan’ny taolana ao amin’i Ezekiela], ary afaka mikasika ny molotra amin’ny vainafo velona nalaina teo amin’ny alitara Izy [Isaia], ka mahatonga azy ireny hahay miteny amin’ny fiderana Azy. Feo an’arivony no hombana amin’ny hery haneho amin-kafanam-po ireo fahamarinana mahatalanjona ao amin’ny Tenin’Andriamanitra. Hovahana ny lela mitampitantana [ny fiteny hafa ao amin’i Isaia], ary ny saro-kenatra dia hatao mahery hitondra fanambarana sahy ny amin’ny fahamarinana. Enga anie ny Tompo hanampy ny olony hanadio ny tempolin’ny fanahy ho afaka amin’ny fahalotoana rehetra [ny Levita ao amin’i Malakia], ary hitana fifandraisana akaiky toy izany Aminy izy, mba ho mpandray anjara amin’ny ranonorana farany, rehefa harotsaka izany.” Review and Herald, 20 Jolay 1886.
The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.
Ny fahitana izay saintsainintsika dia ahitana ny filazalazana ny feon’i Kristy. Rehefa mitodika i Jaona ka mandre ny feon’i Kristy, dia tahaka ny feon’“rano maro” izany. Rehefa miteny ny feon’i Kristy momba ny fanekeny amin’ny olona na amin’ny vahoaka voafidy iray, dia ampifandraisina amin’ny rano maro izany. Ny hafatry ny Daniela toko faha-7 ka hatramin’ny faha-9 dia novahana ny tombo-kaseny tamin’ny 1798, ary avy eo, tamin’ny 1989, ny hafatry ny Daniela toko faha-10 ka hatramin’ny faha-12 dia novahana ny tombo-kaseny. Ny 1798 dia mifandray amin’ny feon’ny Reniranon’i Ulai ary ny 1989 dia feon’ny Reniranon’i Hiddekel.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Ny fahazavana izay noraisin’i Daniela avy tamin’Andriamanitra dia nomena manokana ho an’ireto andro farany ireto. Ireo fahitana izay hitany teo amoron’ny Ulai sy ny Hiddekel, dia ireo renirano lehibe tao Sinara, dia eo an-dalam-pahatanterahana ankehitriny, ary tsy ho ela dia ho tanteraka avokoa ny toe-javatra rehetra izay nambara mialoha.” Testimonies to Ministers, 112.
The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’
Ny Reniranon’i Jordana no rohy mampifandray ny tantaran’ny fanekena alpha sy ny tantaran’ny fanekena omega teo amin’ny Isiraely fahiny. Ny teny hoe Jordana dia midika hoe “midina,” ary maneho an’i Kristy, “Ilay midina lehibe.”
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.
Aoka ho ao aminareo izao saina izao, dia ilay tao amin’i Kristy Jesosy koa; izay, na dia tao amin’ny endrik’Andriamanitra aza Izy, dia tsy nataony ho zavatra horobaina ny fitoviana amin’Andriamanitra; fa nahafoana ny tenany ka naka ny endriky ny mpanompo, ary natao ho mitovy amin’ny olona; ary rehefa hita tamin’ny toetra maha-olona Azy Izy, dia nanetry tena ka nanaiky hatramin’ny fahafatesana, dia fahafatesana tamin’ny hazo fijaliana. Filipiana 2:5–9.
The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.
Ny Reniranon’i Jordana dia maneho an’i Kristy, “ilay mpidina lehibe,” ary i Jordana no rohy mampifandray ny tantaran’ny vahoaka voafidin’Andriamanitra hatramin’ny Alfa ka hatramin’ny Omega, dia ilay nomena tanim-boaloboka hotehirizina. Ny ranon’ny fanafahana tamin’i Mosesy dia maneho ny feon’i Kristy, izay azo re raha toa ka mba mihodina ny fanahy iray, mba handre “ny feo any aoriany,” ary ny feo izay ho reny amin’izay dia—ny feon’ny rano be. Hatramin’ny safo-dranon’i Noa ka hatramin’ny fandravana an’i Jerosalema tamin’ny taona 70 taor. J.K., dia aseho ho toy ny mariky ny lalana ho an’ny vahoakan’ny faneken’Andriamanitra ny ranon’ny fanafahana. Ireo mariky ny lalana ireo dia maneho ny tantara anaty ao amin’ny vahoakan’Andriamanitra amin’ny fanekena farany, dia ireo efatra arivo amby efatra alina sy iray hetsy. Ny rano mamatsy ny Reniranon’i Jordana dia miainga avy amin’ny ando sy ny oram-panala miangona any amin’ny tendrombohitra Hermona, izay mamorona ny loharanon-dranon’ny Reniranon’i Jordana.
A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.
Hiran’i Davida fiakarana. Indro, tsara sady mahafinaritra tokoa raha ny mpirahalahy miara-monina amim-piraisan-tsaina! Tahaka ny diloilo sarobidy eo an-doha izany, izay mikoriana midina eo amin’ny volombava, dia ny volombavan’i Arona, ka mikoriana hatrany amin’ny morontongotr’akanjony; tahaka ny andon’i Hermona sy ny ando izay midina eo amin’ny tendrombohitr’i Ziona; fa any no nandidian’i Jehovah ny fitahiana, dia fiainana mandrakizay. Salamo 133:1–3.
Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.
Ireo rano ireo koa no miteraka ny grotto-n’i Pan, farihy lalina iray, ao anatin’ny zohy iray izay hita tao Panium ao amin’ny Daniela 11:13–15, ary tao Kaisaria Filipy tamin’ny andron’i Petera. Ny loharanon-dohan’ny Reniranon’i Jordana koa dia miteraka ilay farihy satanika ao amin’ny grotto-n’i Pan. Ny feon’ny rano be dia manondro fa ny fifanandrinana lehibe teo amin’i Kristy sy Satana dia niainga tany amin’ny tendrombohitra avo ao amin’ny tendrombohitr’i Hermona.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Ary izaho milaza aminao koa: Hianao no Petera, ary eo ambonin’ity vatolampy ity no hanorenako ny fiangonako; ary ny vavahadin’ny helo tsy haharesy azy. Matio 16:18.
The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona's name was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism, Peter is changed, representing the 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.
Ny anarana hoe “Hermona” dia midika hoe “masina, voatokana, natokana ho amin-javatra masina, na nosarahana,” ary tandindon’ny Lanitra, loharanon’ny rano rehetra sy fiandohan’ilay fifanandrinana lehibe araka izay asehon’“ny vavahadin’ny helo,” izay no anarana napetrak’i Jesosy tamin’ny lava-baton’i Pana, fony Izy tany Kaisaria Filipy. Tamin’izany toe-javatra izany no nanovana ny anaran’i Simona Barjona ho Petera. Simona dia midika hoe “izay mihaino,” ary Barjona dia midika hoe “zanaky ny voromailala.” Simona dia tandindon’ny fanahy izay nandre ny hafatry ny batisan’i Jesosy, izay nasehon’ny Fanahy Masina tamin’ny endriky ny voromailala. Amin’ny maha-ilay nandre ny hafatry ny batisan’i Kristy azy, dia novana i Petera, ka maneho ny 144,000. Voaisy tombo-kase i Petera fony izy tao Paniuma, izay andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo.
From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.
Avy amin’ny ranon’i Hermona, ny ony Jordana, tandindon’i Kristy—Ilay Mpidina lehibe—dia mamita ny diany ao amin’ny Ranomasina Maty. Avy any an-danitra, izay iavian’ny andon’aina, no nidinan’i Kristy ho amin’ny fahafatesan’ny hazo fijaliana, izay asehon’ny Ranomasina Maty. Ny morontsirak’i Ranomasina Maty no tany miseho ambonin’ny velaran-tany lalina indrindra eto an-tany. Ny ony Jordana izay midina dia midina ho amin’ny haavon’ny rano ambany indrindra eto an-tany, tahaka ny nidinan’i Kristy ho amin’ny fahafatesany teo amin’ny hazo fijaliana. Avy amin’ny ranon’aina ho amin’ny ranon’ny fahafatesana, ny ony Jordana dia maneho ny fidinan’i Kristy avy any an-danitra ho amin’ny hazo fijaliana.
Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when they hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.
Ny lohahevitra manan-danja ao amin’ny faminanian’ny Baiboly dia mifandray amin’ny rano, ary ny faminanian’ny Baiboly dia feon’i Kristy, izay feon’ny rano be. Ilay vehivavy janga avy any Babylona dia mipetraka eo ambonin’ny rano maro, ary ny ranon’i Eofrata dia ritra mba hanomanana ny lalana ho an’ny mpanjaka avy any atsinanana; ary ny mpivarotra sy ny mpanjaka mijanona eny lavitra eny ka misaona, fa ny sambon’i Tarsisy dia rava teo afovoan’ny ranomasina; ary ny faneken’ny fahafatesana izay neken’ny mpimamo ao Efraima raha niafina teny ambanin’ny lainga izy, dia foanan’ny safodrano mahery vaikan’ny lalàna alahady papaly.
When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.
Rehefa miresaka ny amin’ireo “renirano lehibe ao Sinara” i Rahavavy White, dia ny Reniranon’i Tigra sy Eofrata no tondroiny. Ireo rano ireo dia azo arahina hatrany amin’ny Sahan’i Edena, izay izy no renirano fahatelo sy fahefatra nivoaka avy tao Edena.
And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.
Ary Hiddekel no anaran’ny ony fahatelo; io no mikoriana ho any atsinanan’i Asyria. Ary Eofrata no ony fahefatra. Genesisy 2:14.
The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”
Ny Hiddekel dia ny Tigra, ary mazava ho azy fa ny Eofrata dia ny Eofrata, na dia tsy mifanaraka amin’izany aza ny mpahay tantara sy ny teôlôjiana maoderina. Manizingizina izy ireo fa ny Ulai dia tsy renirano lehibe, fa lakandrano nataon’olombelona fotsiny tao Persia, fa tsy tao Sinara. Ireo manam-pahefana olombelona ireo ihany no milaza fa ny hany renirano roa mendrika homarihina izay mifandray amin’i Sinara dia ny Tigra sy ny Eofrata, ary ny mpaminanivavy dia milaza fa ny Ulai sy ny Hiddekel no “renirano lehiben’i Sinara.”
The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.
Ny tenin’ilay mpaminanivavy momba ny hafatry ny rano dia manohitra ireo manam-pahaizana maoderina, tahaka izay nataon’ireo manam-pahaizana fahiny—izay nanohitra ny hafatry ny rano nentin’i Noa. Ampahafantarina antsika fa eo am-panatanterahana ireo fahitana roa asehon’ireo renirano roa ireo, ary noho izany, izay rehetra aseho ao anatin’ireo fahitana roa nomena tamin’ny alalan’“ireo renirano roa lehibe tao Sinara” dia ho tanteraka tsy ho ela. Ny hafatra mifandray amin’ireo renirano ireo dia feon’i Kristy, satria ny feony dia tahaka ny rano be. Ny Tigra sy Eofrata dia maneho lohahevitra lehibe ara-paminaniana, ary ny fijoroany ho vavolombelona dia mifandray amin’ilay fanekena napetrak’i Mosesy alpha, izay ilay fanekena ihany nohamafisin’i Kristy omega.
In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.
Ao amin’ny faminaniana, ny Tigra dia maneho an’i Asyria ary ny Eofrata dia Babylona. Amin’io fifandraisana io, izy ireo no hery roa, asehon’i Jeremia ho toy ny liona, izay hitondra ny fanjakana avaratra aloha ary aorian’izany ny fanjakana atsimo ho amin’ny fahababoana.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.
Israely dia ondry miely patrana; noroahin’ny liona izy; ny mpanjakan’i Asyria no nitelina azy voalohany; ary farany, Nebokadrezara mpanjakan’i Babylona no namaky ny taolany. Jeremia 50:17.
Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.
Na i Asiria na i Babylona dia samy fahavalo avy any avaratra raha oharina amin’ny fanjakan’Israely tsirairay avy, ka noho izany dia tandindon’ilay mpanjakan’ny avaratra sandoka izy ireo—dia ny fahefana papaly. Amin’ny ankapobeny, ny fomban-drazana ara-politika sy ara-pivavahana mitovy ihany no notanterahin’ireo hery roa nipoitra avy tamin’ny sehatra ara-kolontsaina iray ihany, saingy ny rafitra ara-politikan’i Asiria dia nanasongadina ny fitantanam-panjakana, fa i Babylona kosa dia nanasongadina ny fitantanam-piangonana, na dia tena nitovitovy aza izy ireo. Roma jentilisa sy Roma papaly dia mitovy amin’ny ambaratonga sasany, kanefa mbola, Roma jentilisa dia maneho ny fitantanam-panjakana ary Roma papaly ny fitantanam-piangonana. Asiria, amin’ny fifandraisany ara-paminaniana amin’i Babylona, dia fanjakan’ny fitantanam-panjakana, narahin’i Babylona, hery mitovitovy izay nanasongadina ny fitantanam-piangonana. Asiria dia naneho an’i Roma jentilisa ary Babylona dia maneho an’i Roma papaly. Ireo hery efatra ireo dia samy nanitsakitsaka ny fitoerana masina sy ny tafik’Andriamanitra. Asiria dia ampifandraisina amin’ny Tigra ary Babylona amin’ny Eofrata. Mifanaraka amin’ny fahamainana mahazo ny Eofrata ao amin’ny bokin’ny Apokalypsy izany, mba hanomanana ny lalana ho an’ireo mpanjaka avy any atsinanana, araka ny tandindon’ny asan’i Kyrosy tamin’ny fampiviliana ny Eofrata mba hampiadana an’i Babylona. Babylona no Eofrata; Asiria no Tigra.
The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.
Ao amin’ny faminaniana, ny mpanjakan’ny avaratra dia mandresy izao tontolo izao mandritra ny krizin’ny lalàn’ny Alahady, ary avy eo dia lavo; nefa io fandresena io dia matetika aseho ho toy ny safodrano manafotra. Ny tantaran’ny mpanjakan’ny avaratra, araka ny asehon’i Asyria sy Babylona, dia aseho amin’ny tandindon’ny renirano; fa ny tantara dia tenenina amin’ny feon’ny rano be.
The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:
Ny tany eo anelanelan’ny renirano roa dia antsoina hoe Mesopotamia, izay midika hoe “ny tany eo anelanelan’ny renirano roa.” Ireo renirano roa ireo dia maneho ny hery avy any avaratra izay ampiasain’Andriamanitra hanasazy ny olony niodina tamin’ny fanaparitahana azy ho amin’ny fahababoana. Ny iray amin’ireo sampandrano mivarinan’ilay feon’ny rano be dia hita ao amin’ny anarana hoe “Padanaram,” izay voalaza in-folo monja ao amin’ny Soratra Masina. Ny filazana voalohany azy dia mifandray amin’ny fanekena, satria manondro ny fototra ara-dran’i Rebeka, vadin’Isaka. Hoy ny andininy:
And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.
Ary Isaka efa-polo taona, fony izy naka an-dRebeka ho vadiny, zanakavavin’i Betoela, Syriana avy any Padan-arama, sady anabavin’i Labana Syriana.
The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)
Ny fiafaran’ny efa-polo taona dia naseho teo amin’ireo vavolombelona telo an’i Mosesy ho mitarika ho any Kadesy, 1863 ary ny lalàna alahady. Ny fanambadian’i Isaka dia fanambadiana fanekena izay maneho mialoha ny fanambadian’i Kristy amin’ireo iray hetsy sy efatra arivo sy efatra alina amin’ny lalàna alahady, izay 1863, izay Kadesy, izay fiafaran’ny tantaran’ny fanekena naharitra efa-polo taona. Rebeka dia zanakavavin’ny Syriana iray ary anabavin’i Labana Syriana, (izay, tamin’ny taranaka manaraka amin’ny tantaran’ny fanekena, nandika fanekena tamin’i Jakoba zanak’i Isaka.)
Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mentioned in Genesis 25:20.
Bethuel dia midika hoe “tranon’ny fandravana” na “mpandrava,” koa Rebeka dia zanakavavin’“ny tranon’ny mpandrava.” Syria dia midika tany avo sy lemaka, ary Padanarama dia midika Mesopotamia, na ilay tany eo anelanelany. Rebeka dia avy amin’ny taranaky ny Syriana izay avy tany Mesopotamia, ilay tany avo eo anelanelan’“ny Tigra any Asyria” sy “ny Eofrata any Babylona,” izay maneho ireo liona nampiasain’ny Tompo hampielezana ny ondriny nihemotra. Ny tranon’ny mpandrava dia nakambana tamin’ny tranon’Andriamanitra tamin’ny fanambadian’i Isaka sy Rebeka. Tsy kisendrasendra ny filazana voalohany an’i Padanarama, izay ahitana ireo renirano roa ireo maneho ny mpanjakan’ny avaratra ara-paminaniana izay aseho ho safo-drano manafotra, voalaza voalohany ao amin’ny Genesisy 25:20.
The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.
Mitohy ny fifandraisan’ny tranon’ny fandravana amin’ny vahoakan’Andriamanitra ao amin’ny fanekena rehefa nandositra an’i Esao i Jakoba, ka tonga tany amin’i Labana dadatoany, ary teo no nanompoany fe-potoana roa samy 2520 andro mba hahazoana antoka ny fanambadian’ny fanekena manaraka. Ny fanambadiana iray dia nifarana tamin’ny fanaparitahana ny fanjakan’i Isiraely avaratra, ary ny fanambadiana iray hafa dia nifarana tamin’ny fanaparitahana ny fanjakana atsimo. Rehefa nifarana tamin’ny 1798 sy 1844 ireo vanim-potoana fanaparitahana ireo avy amin’ireo fanjakana roa ireo, dia tanteraka ilay fanambadiana izay niasan’i Jakoba hotanterahina nandritra ireo fe-potoana roa samy 2520, satria tonga tamin’ny fanambadiana ny mpampakatra tamin’ny 22 Oktobra 1844.
Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.
Moa ve Kristy i Lea, izay midika hoe “reraka sy sasatra”, sa Izy nanambady an-dRasela, izay midika hoe “mpandeha tsara”? Lea sy Rasela dia maneho sokajin-virijiny mpandeha roa, ny virijiny iray izay “reraka”, ary ny virijiny iray izay “mandeha tsara” eo amin’ny lalana hankany hanambady an’i Jakoba amin’ny 22 Oktobra 1844.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Nanana mazava mamirapiratra napetraka teo aoriany, teo am-piandohan’ny lalana, izay nolazain’ny anjely tamiko fa ilay ‘antso tamin’ny misasakalina.’ Io mazava io dia namirapiratra nanaraka ny lalana manontolo, ka nanome hazavana ho an’ny tongony, mba tsy ho tafintohina izy.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.
“Raha nibanjina mafy an’i Jesosy, Izay teo anoloany indrindra, nitarika azy ho any an-tanàna, dia voaro izy. Nefa vetivety dia reraka ny sasany ka nanao hoe lavitra loatra ny tanàna, ary nanantena izy fa efa ho tafiditra tao rahateo. Dia nampahery azy Jesosy tamin’ny nananganany ny sandriny ankavanana be voninahitra; ary avy tamin’ny sandriny no nivoahan’ny mazava iray izay nanofahofa teo ambonin’ny antokon’ny Advento, ka niantso mafy izy hoe: ‘Haleloia!’ Ny sasany kosa, tamin-kasahiana, dia nandà ilay mazava teo aoriany ka nanao hoe tsy Andriamanitra no nitarika azy hivoaka lavitra toy izany. Dia maty ilay mazava teo aoriany, ka namela ny tongony tao anatin’ny haizina tanteraka, ary tafintohina izy ka tsy nahita intsony ny marika sy Jesosy, dia nianjera niala tamin’ny lalana ho any amin’ilay tontolo maizina sy ratsy fanahy etsy ambany.” Early Writings, 15.
In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.
Tamin’ny taona 1844, ny hetsika Millerita Filadelfiana dia niditra tao amin’ny fanambadiana. Ny fanambadian’ny 22 Oktobra 1844 dia nampisaraka sokajin-mpivavaka roa izay asehon’i Rahely sy Lea. I Rahely dia maneho sokajy iray izay nahavita soa aman-tsara ny diany teo amin’ilay lalana mankany amin’ny fanambadian’ny 22 Oktobra 1844, fa ny sokajin’i Lea kosa reraka. Dia nisaraka izy ireo, ary nanomboka teo indrindra, teo amin’izay nifaranan’ny fizotry ny fitsapana tamin’ny Antso Mamatonalina, ny fizotry ny fitsapan’ny anjely fahatelo.
The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second set of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.
Nanomboka ny fanambadiana, ary taorian’izany dia tokony ho nohamafisina sy nozahan-toetra izany. Tamin’ny 1846 no nohamafisina ny fanambadiana, ary nanomboka ny fizahan-toetra nentin’ny anjely fahatelo. Tamin’ny 1849 sy 1850, ny Tompo dia naninjitra ny tànany fanindroany mba hanangona ny sisan’olony. Tamin’izany no nampidirana teo amin’ny tantara ny tabila faharoan’i Habakoka, araka ny tandindon’ny andiana Didy faharoa. Rehefa novakian’i Mosesy ny andiany voalohany, dia naseho ny andiany faharoa tamin’ireo tabila. Ny tabilao 1850 no nisolo ny 1843, ary tamin’ny 1850 dia mbola nitohy nankany Kadesy sy 1863 ny fizahan-toetra ny Isiraely fahiny amin’ny maha-ampakarina ao amin’ny fanekena vaovao azy ho an’Andriamanitra.
In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.
Tamin’ny taona 1856, dia nisy rano bebe kokoa avy tamin’ireo ony roa tonga tamin’ny alalan’ny penin’i Hiram Edson. Ny fahazavana momba ny “impito” izay tonga tamin’ny alalan’ny penin’i Edson dia ilay fahazavana asehon’ireo ony roa izay nanomboka ny fijoroany ho vavolombelona ara-paminaniana tao amin’ny Sahan’i Edena. Ny Sahan’i Edena dia tandindon’ny fikomian’ny olombelona tamin’ny lalàn’Andriamanitra, ary eo no iandohan’ny dian’ny ranon’ny ony Ulai sy Hiddekel. Mamakivaky ny tantaran’ny fanekena ireo, satria io Saha io, izay tandindon’ny fikomiana, no toerana namonoana zanak’ondry koa mba hanomezana fitafiana hanolo ny ravin’aviavy teny amin’i Adama sy Eva. Ny tantaran’ny fanekena dia manomboka amin’ny faneken’ny fiainana teo amin’i Adama sy Andriamanitra. Izany fanekena izany, izay tandindonin’ny hazon’aina, dia nitarika ho amin’ilay fanekena tapaka nataon’i Adama sy Eva, izay nanomboka fanekem-piainana vaovao, rehefa nanome fitafiana ho an’ilay mpivady mitanjaka sy very ny Zanak’ondry novonoina hatramin’ny fanorenana izao tontolo izao. Ireo ony roa izay mikoriana avy amin’izany Saha izany dia tonga amin’ny farany ho tandindon’ireo hery ampiasain’Andriamanitra ho tsorakazon’ny famaizany.
O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.
Ry Asiriana, tsorakazon’ny fahatezerako, ary ny tehina eo an-tànany dia fahavinirako. Hahasaiko izy hamely firenena mihatsaravelatsihy, ary hanome azy didy Aho hamely ny vahoakan’ny fahatezerako, mba haka babo sy handroba, ary hanitsakitsaka azy toy ny fotaky ny arabe. Isaia 10:5, 6.
Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.
Ireo renirano roa ireo dia nikoriana avy tao Edena nankao amin’ny taranak’i Rebeka sy ny fanambadiany tamin’i Isaka izay niorina tamin’ny fanekena, ary nitohy hatrany amin’i Jakoba, izay anehoana ny ranon’ireo renirano roa ireo ho vanim-potoana roa samy hafa misy impito avy. Avy eo, ireo renirano roa ireo ihany no mikoriana mamakivaky ny toko enina farany ao amin’i Daniela, izay anehoan’ny renirano tsirairay toko telo avy. Ny renirano iray dia maneho ny fitomboan’ny fahalalana izay novahana tombo-kase tao amin’ny toko fahafito sy fahavalo ary fahasivy, ary ny renirano iray hafa kosa dia maneho ny fitomboan’ny fahalalana izay novahana tombo-kase tao amin’ny toko fahafolo sy fahiraika ambin’ny folo ary faharoa ambin’ny folo.
Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.
Ny toko fahafito, fahavalo ary fahasivy dia aseho ho toy ny fahitana momba an’i Olay; ary i Kristy dia aseho amin’ny fomba mitovy ao amin’ny toko fahafolo, fahiraika ambin’ny folo ary faharoa ambin’ny folo. Ao amin’ireo fahitana roa momba ny ony ireo, izay asehon’ny toko telo avy—dia aseho i Kristy ho mitsangana eo ambonin’ny rano.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.
Ary rehefa tonga izany, raha izaho, dia izaho Daniela, nahita ny fahitana ka nitady ny heviny, indro, nisy nitsangana teo anatrehako, mitovy amin’ny endrik’olona iray. Ary nahare feon’olona teo anelanelan’ny moron’i Olay aho, izay niantso ka nanao hoe: Gabriela, ampahafantaro ity lehilahy ity ny hevitry ny fahitana. Daniela 8:15, 16.
The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.
Ny fahitana an’i Kristy ao amin’ny toko fahafolo dia mitovy amin’ilay fahitana hitan’i Jaona ao amin’ny Apokalypsy toko voalohany, ary ao amin’ny fahitan’i Daniela ao amin’ny toko fahavalo dia eo ambonin’ny rano i Palmony, tahaka ny naha-teo Azy tao amin’ny toko faharoa ambin’ny folo, izay nitafiany rongony fotsy madinika.
“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’
“Tamin’ny fotoana namangian’i Gabriela, dia tsy afaka nandray fampianarana fanampiny intsony Daniela mpaminany; kanjo taona vitsivitsy tatỳ aoriana, satria naniry hahalala bebe kokoa momba ireo raharaha izay mbola tsy nohazavaina tanteraka, dia natokany indray ny tenany hitady fahazavana sy fahendrena avy amin’Andriamanitra. ‘Tamin’izany andro izany izaho Daniela dia nalahelo nandritra ny herinandro telo manontolo. Tsy nihinana mofo matsiro aho, sady tsy nisy hena na divay niditra tao am-bavako, ary tsy nanosotra menaka ny tenako mihitsy aho…. Dia natopiko ny masoko ka nijery aho, ary, indro, nisy lehilahy iray nitafy rongony fotsy madinika, ary ny valahany dia nisikina volamena tsara avy any Oifaza. Ny tenany koa dia tahaka ny berila, ary ny tavany tahaka ny fisehon’ny helatra, ary ny masony tahaka ny fanilon’afo, ary ny sandriny sy ny tongony tahaka ny famirapiratan’ny varahina voakosoka, ary ny feon’ny teniny tahaka ny feon’ny vahoaka maro.’
“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.
“Tsy iza fa ny Zanak’Andriamanitra mihitsy no niseho tamin’i Daniela. Mitovy amin’ilay nomen’i Jaona izany famaritana izany, raha naseho taminy tany amin’ny nosin’i Patmo i Kristy. Tonga izao ny Tompontsika miaraka amin’ny iraka avy any an-danitra iray hafa mba hampianatra an’i Daniela ny amin’izay hitranga amin’ny andro farany. Nomena an’i Daniela izany fahalalana izany ary voasoratra tamin’ny tsindrimandrin’Andriamanitra ho antsika, izay tratrin’ny faran’izao tontolo izao.” Review and Herald, February 8, 1881.
In the Hiddekel vision of Christ in chapter ten, Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hands to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.
Tao amin’ny fahitana momba an’i Hiddekel ao amin’ny toko fahafolo, i Kristy dia eo ambonin’ny rano sady mitafy lamba rongony; ary ao amin’ny fahitana momba an’i Ulai Izy dia eo ambonin’ny rano. Ny fahitana ao amin’ny Apokalypsy toko voalohany dia mifanaraka amin’ny fahitana aseho ao amin’ny fahitana momba an’i Ulai sy Hiddekel, izay amantarin-dRahavavy White fa “tsy iza izany fa ny Zanak’Andriamanitra mihitsy.” Rehefa amantariny ilay anjely ao amin’ny Apokalypsy toko fahafolo, dia lazainy fa ilay anjely dia “tsy iza fa Jesosy Kristy mihitsy.” Ilay anjely ao amin’ny Apokalypsy toko fahafolo dia manandratra ny tànany ho any an-danitra ka mianiana amin’Ilay velona mandrakizay doria, mifandray amin’ny fahitana an’i Kristy ao amin’ny toko faharoa ambin’ny folo, izay manandratra ny tànany roa ho any an-danitra ka mianiana amin’Ilay velona mandrakizay doria. Ao amin’ny Apokalypsy toko fahafolo Izy dia eo ambonin’ny rano sy ny tany.
What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.
Ny misy “eo anelanelan’ny moron’ny” ony dia rano; ary Daniela nandre “feon-dehilahy teo anelanelan’ny morony,” ka avy tamin’ilay lehilahy teo ambonin’ny rano izany feo izany, ary ny feo dia feon’ny ranon’ny ony Olay.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …
Ary tamin’ny andro fahefatra amby roa-polo tamin’ny volana voalohany, raha teo amoron’ilay renirano lehibe aho, dia Hiddekel; dia nanopy ny masoko aho ka nijery, ary indro, nisy lehilahy anankiray niakanjo rongony fotsy madinika, ary ny valahany nofehezina tamin’ny volamena tsara avy any Ofaiza; ny tenany koa dia tahaka ny berila, ary ny tavany tahaka ny fisehon’ny helatra, ary ny masony tahaka ny fanilon’afo, ary ny sandriny sy ny tongony tahaka ny lokon’ny varahina voavolavola tsara, ary ny feon’ny teniny tahaka ny feon’ny vahoaka maro. …
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
Fa ianao, ry Daniela, akatò ny teny, ary asio tombo-kase ny boky mandra-pihavin’ny andro farany; maro no hivezivezy erỳ sy eroa, ary hitombo ny fahalalana. Ary izaho Daniela nijery, ka, indro, nisy roa hafa koa nitsangana, ny iray teo an-dafin’ny moron’ny ony, ary ny iray teo an-kilan’ny moron’ny ony. Ary ny anankiray nanao tamin’ilay lehilahy nitafy lamba rongony, izay teo ambonin’ny ranon’ny ony hoe: Mandra-pahoviana no hahatongavan’ny faran’ireo zava-mahagaga ireo? Ary reko ilay lehilahy nitafy lamba rongony, izay teo ambonin’ny ranon’ny ony, raha nanandratra ny tanany ankavanana sy ny tanany ankavia ho amin’ny lanitra izy, ka nianiana tamin’Ilay velona mandrakizay fa ho amin’ny andro iray sy andro roa ary tapany izany; ary rehefa vitany ny hanaparitaka ny herin’ny vahoaka masina, dia ho tanteraka izany zavatra rehetra izany.
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 10:4–6; 12:4–10.
Ary nahare aho, nefa tsy nahalala; dia hoy aho: Tompoko ô, hanao ahoana no faran’ireo zavatra ireo? Ary hoy izy: Mandehana amin’ny lalanao, ry Daniela; fa voahidy sy voaisy tombo-kase ny teny mandra-pahatongan’ny andro farany. Maro no hodiovina sy hatao fotsy ary hotsapaina; fa ny ratsy fanahy hanao ratsy ihany; ary tsy hisy na dia iray aza amin’ny ratsy fanahy hahalala; fa ny hendry no hahalala. Daniela 10:4–6; 12:4–10.
The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.
Ny renirano lehibe ao Shinara, araka ny amantaràn’i Rahavavy White azy, dia samy mifamatotra amin’ny fahitana iray izay isehoan’i Kristy eo ambonin’ny rano miteny, satria ny feony dia tahaka ny fikotroky ny rano be. Ao amin’ireo fahitana roa ireo dia apetraka ny fanontaniana hoe: “mandra-pahoviana?” Ireo renirano roa ireo koa dia aseho ao amin’ny “fanontaniana sy valiny” ao amin’ny Daniela toko faha-valo, izay andry afovoany sy fanorenana iorenan’ny Advantisma. Eo, ireo renirano roa ireo dia tandindon’ny “impito” amin’ny fanaparitahana sy fanitsakitsahana ny fitoerana masina sy ny antokon’olona. Ireo renirano roa ireo dia manatanteraka ny anjara asany amin’ny maha-tsorakazon’Andriamanitra ho famaizana, ary avy eo dia mikoriana mankamin’ny tantaran’ny Millerita momba ny anjely voalohany, izay nahitan’i William Miller ny vatosoa ara-paminaniany voalohany, dia ny tsipika momba ny “impito” ao amin’ny Levitikosy enina amby roapolo. Ireo renirano roa ireo dia maneho ireo fanaparitahana roa naharitra 2520 taona, izay notanterahin’ireo liona roa dia Asyria sy Babylona, izay asehon’ny Tigra sy Eofrata, ary mazava ho azy koa amin’i Lea sy Rahely, zanak’anabavin’i Rebeka, izay ny fanambadiany amin’ny fanekena dia nitranga fony Isaka efa efapolo taona, araka izay voarakitra ao amin’ny Genesisy 2520.
Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.
I Miller dia tsy nampiseho afa-tsy ny fanaparitahana ny “fito andro” nanohitra ny fanjakana atsimon’i Joda, izay tanteraka niaraka tamin’ny faminaniana 2300 taona tamin’ny 1844. Tamin’ny 1856, ny “divay vaovao” momba ny “fito andro” no nanondro ilay fanaparitahana mitovy tamin’ny fanjakana avaratra, izay nifarana tamin’ny 1798. Amin’ny maha-fahitana ara-paminaniana voalohany an’i William Miller azy, dia tonga ho fampianarana alfa teo amin’ny tantaran’ny anjely voalohany ny ranon’ny ony Eofrata. Ny ranon’ny ony Olay dia tonga niaraka tamin’ny anjely fahatelo. Ny fahitana alfa an’i Miller dia ny fito andro asehon’ny ony Olay, ary ny fahitana omega an’i Hiram Edson dia ny fito andro asehon’ny ony Hidekela.
The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.
Ny 2520 dia maneho ny halavan’ny fe-potoana izay mitovy ho an’ny fanjakana tsirairay, nefa ny fiandohany sy ny fiafarany dia misaraka efatra amby efapolo taona sy roa. Ny taona 1798 no manamarika ny fotoanan’ny farany sy ny fahatongavan’ilay anjely voalohany ao amin’ny Apokalypsy toko faha-14. Ny taona 1798 no fahatanterahan’ireo taona 2520 momba ny fanaparitahana izay nahazo ny fanjakana avaratra tamin’ny alalan’ny liona avy any Asyria. Ny taona 1844 no fahatanterahan’ilay “impito” izay nahazo ny fanjakana atsimo ary asehon’ny liona avy any Babylona. Ireo renirano roa ireo no toy ny fanohanam-boky manisy fetra ny tantaran’ny hafatry ny anjely voalohany sy faharoa, izay nifarana tamin’ny fahatongavan’ny fahatelo tamin’ny 22 Oktobra 1844, rehefa nitsoka ny trompetran’ny fahafito ary koa ny trompetran’ny Jobily tamin’ilay Andro Fanavotana tandindon’ny tena izy.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.
Dia hampaneno ny trompetra amin’ny Jobily amin’ny andro fahafolon’ny volana fahafito ianao; amin’ny Andro Fanavotana no hampanenoanareo ny trompetra manerana ny taninareo rehetra. Levitikosy 25:9.
The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”
Ny fitsofana ny trompetra fahafito dia tandindon’ny asan’i Kristy amin’ny fampiraisany ny maha-Andriamanitra Azy amin’ny maha-olombelona, ary asehon’ny 2300 taona ao amin’ny fahitan’ny Reniranon’i Ulai izany; ary ny fitsofana ny trompetra jobily kosa dia tandindon’ny faneken’ny tany izay nohadinoina ka nampiharina tamin’ny vahoakan’Andriamanitra, dia izay nantsoin’i Daniela hoe ny ozona sy ny fianianan’i Mosesy, ary izay nantsoin’i Mosesy hoe ny “adiavin’ny faneken’Andriamanitra.”
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Eny, ny Isiraely rehetra dia nandika ny lalànao tamin’ny fivadihana ka tsy nihaino ny feonao; koa naidra taminay ny ozona sy ny fianianana izay voasoratra ao amin’ny lalàn’i Mosesy, mpanompon’Andriamanitra, satria efa nanota taminy izahay. Daniela 9:11.
The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”
Ny “ozona” sy ny “fianianana” izay voasoratra “ao amin’ny lalàn’i Mosesy” dia ilay “impito” ao amin’ny Levitikosy enina amby roapolo. Ny teny nadika hoe “fianianana” dia ilay teny Hebreo ihany izay ao amin’ny Levitikosy nadika hoe “impito.” Ny ozona, noho ny fandikana ny fianianan’ny fanekena ao amin’ny toko faha-dimy amby roapolo, dia aseho ao amin’ny toko faha-enina amby roapolo, izay amaritan’i Mosesy ny ozona ho ny “adihevitry ny fanekena.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Dia handeha mifanohitra aminareo koa Aho, ka hamely anareo impito indray noho ny fahotanareo. Ary hitondra sabatra aminareo Aho, izay hamaly ny adin’ny fanekeko; ary raha miangona ao anatin’ny tanànanareo ianareo, dia hampandeha areti-mandringana eo aminareo Aho; ary hatolotra eo an-tanan’ny fahavalo ianareo. Levitikosy 26:24, 25.
The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.
Ny Tompo dia nampitondra ny sabatry ny liona avy any Asyria tamin’ny fanjakana avaratra mba “hanasazy” azy ireo tamin’ny nanolorana azy ho eo “an-tanan’ny fahavalo” tamin’ny 723 tal. J.K. Enina amby efapolo taona tatỳ aoriana, tamin’ny 677 tal. J.K., dia tsapan’ny fanjakana atsimo ny ozon’i Mosesy. Ny ozon’i Mosesy dia ny adin’ny fanekena. Nandritra ny enina amby efapolo taona dia nampiasain’Andriamanitra ny liona avy any Mesopotamia hanesorana sy hanitsakitsahana ny maro. Tamin’ny faran’izany fe-potoana enina amby efapolo taona izany dia noravan’i Nebokadnezara ny fitoerana masina. Ny maro izay resahin’ny fanontanian’i Daniela ao amin’ny andininy fahatelo ambin’ny folo amin’ny Daniela toko faha-valo dia nampanompoina teo ambanin’ny fahavalony nandritra ny fe-potoana enina amby efapolo taona izay niafara tamin’ny fandravana ny fitoerana masina, izay lohahevitra iray hafa koa izay tokony ho voahitsakitsaka ao amin’ny andininy fahatelo ambin’ny folo. Rehefa tonga tamin’ny 1798 sy 1844 avy ireo ony ireo, dia nisy maro iray voaangona ho tempoly, fa ny maro dia tena, ary ny tena dia tempoly. Tamin’ny faran’izany fe-potoana izany dia tokony hifandray amin’ny tempoly any an-danitra ilay tempoly naorina nandritra ireo enina amby efapolo taona, ao amin’ny fanambadian’ny Maha-Andriamanitra amin’ny maha-olombelona. Ny fanambadiana dia eo amin’ny tempoly roa, ary izay ampiarahin’Andriamanitra dia tsy tokony hisaraka.
The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.
Ny ranon’i Tigra dia tonga tamin’ny 1798, ary ny ranon’i Eofrata dia tonga tamin’ny 1844. Vao mialoha ny fahatongavan’ilay anjely fahatelo dia tonga ilay anjely faharoa, ary taorian’izany, tao amin’ny fivorian’ny lasy tao Exeter, New Hampshire, ny 12–17 Aogositra 1844, dia naiditra tamin-kery ny hafatry ny Antso Amin’ny Mamatonalina. Exeter dia midika hoe “fiarovana mimanda anaty rano,” ary tamin’io fivorian’ny lasy io dia nisy fivoriana sandoka natao tao amin’ny tranolay hafa, natsangan’ny antokon’olona iray avy any Watertown, Massachusetts. Ireo rano izay niainga avy tao Edena, araka an’i Ranabavy White, dia efa saika hiparitaka toy ny “onja be mifofo” nanerana ny morontsiraka atsinanan’i Etazonia. Ny horohoron-tany izay niteraka izany onja be izany dia nitranga tao amin’ny Sahan’i Edena rehefa nandresy ny olombelona Satana, ka niteraka fihozongozonana goavana tao Edena izay nahatratra ny Antso Amin’ny Mamatonalina teo amin’ny tantaran’ny Millerita ny onjany. Io onja be io dia manafotra ao amin’ny Antso Amin’ny Mamatonalina ao amin’ny tantaran’ny iray hetsy sy efatra arivo sy efatra alina, ary ilay onja izay nanomboka tamin’ny horohoron-tanin’ny fahotan’i Adama dia mahatratra hatramin’ny horohoron-tanin’ny lalàn’ny Alahady ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo.
The voice of Christ is the voice of many waters, and the waters combined, make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.
Ny feon’i Kristy dia feon’ny rano be, ary ireo rano rehefa atambatra dia mandrafitra ny hafatry ny ranonorana farany. Isaia sy Seara-Jasoba zanany dia mijoro ao amin’ny andininy fahatelo amin’ny toko fahafito eo amin’ny dobo amin’ny lakandrano ambony, maneho ny hafatry ny ranonorana farany amin’ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Ao no anambaran’i Isaia amin’i Ahaza, ilay mpanjaka adala sy ratsy fanahy, fa hampandehanin’ny Tompo aminy ny ranon’i Asyria, dia i Sankeriba mpanjaka, ary hiakatra hatreo amin’ny vozony ny ranony.
The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.
Ary hoy I Jehovah dia niteny tamiko indray hoe: Satria ity firenena ity mandà ny ranon’i Siloama, izay mikoriana miadana, ka mifaly amin’i Rezina sy ny zanak’i Remalia; koa indro, ny Tompo mampiakatra aminy ny ranon’ny ony, mahery sy be, dia ny mpanjakan’i Asyria mbamin’ny voninahiny rehetra; ary hiakatra ambonin’ny lakandrano rehetra izy ka hihoatra ny morony rehetra; ary handalo an’i Joda izy; hihoatra sy hanondraka izy, ka hahatratra hatreo amin’ny vozona; ary ny famelarany ny elany dia hameno ny sakan’ny taninao, ry Imanoela. Isaia 8:5–8.
Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.
Nandà ny rano izay “nalefan” ny Tompo i Ahaza, ka dia ny Tompo kosa no “nandefa” ny ranon’i Asyria ho amin’i Ahaza. “Faly” tamin’ny fiombonambe nisy an’i “Rezina sy ny zanak’i Remalia” i Ahaza. “Mifaly” amin’ny hafatry ny orana farany sandoka, izay asehon’i Rezina sy ny zanak’i Remalia, i Ahaza.
Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposite emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.
Rezina sy ny zanak’i Remalia, dia i Peka, mpanjakan’ny fanjakana avaratra, dia maneho sandoka an’i Isaia sy ny zanany. Ahaza, mpanjaka adala sy ratsy fanahy, dia “mifaly” amin’ilay firaisam-pikambanana asehon’ny foko folon’ny Israely any avaratra sy Syria, ka tandindon’ilay fifandraisana tsy ara-dalàna misy eo amin’ny fiangonana sy ny fanjakana amin’ny lalàn’ny Alahady. Mifaly Ahaza, satria henatra sy fifaliana no fihetseham-po roa mifanohitra ampiasain’ny tsindrimandry hiresahana ireo izay aseho ao amin’ny adihevitra momba ny ranonorana farany. Raha nihinana ilay boky kely Jeremia, dia fifaliana sy firavoravoan’ny fony izany, ary ampahafantarin’i Joela antsika fa tsy ho menatra na oviana na oviana ny olon’Andriamanitra. Ahaza, amin’ny maha-Laodiseana azy, dia jamba, ka mifaly amin’ny hafatry ny rano sandoka izy sady mandà ny hafatry ny rano marina avy amin’i Isaia. Tokony ho menatra izy noho ny fitokiany amin’ny hafatry ny ranonorana farany sandoka, izay asehon’ny safo-dranon’ny mpanjakan’ny avaratra, nefa nolaviny ny hafatr’i Siloama.
The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.
Ny hafatry ny Shiloah ao amin’ny Isaia toko fahavalo dia ny hafatry ny ranonorana farany. Ny dobon’i Shiloah dia fantatra ao amin’ny Testamenta Vaovao ho ny dobon’i Siloama. Amin’ny teny hebreo na grika dia midika hoe “nalefa” izany. Mahasoa ny nialan’i Kristy mba hahafahany “mandefa” ny Fanahy Masina. Isaia sy Ahaza dia eo amin’ny dobon’i Shiloah, ary ny fitsapana dia miorina amin’ny hoe: hanana finoana amin’ny dobon’i Shiloah, araka izay asehon’i Isaia sy ny zanany, sa hanana finoana amin’i Rezina sy ny zanak’i Remalia? Ahaza dia misafidy eo amin’ny rano roa, dia ny ranon’i Shiloah na ny ranon’ny mpanjakan’i Asyria. Ahaza nifaly tamin’ny fanekena sy ny hafatra izay nasehon’i Rezina sy ny zanak’i Remalia, ka noho izany dia nandray ny safodrano mahavery izy, fa tsy ny rano izay mikoriana moramora amin’ny fitsaràna azy. Ny fitsaràna azy dia maneho ny lalàn’ny Alahady rehefa ny mpanjakan’ny avaratra manafotra izao tontolo izao manontolo tahaka ny safodrano. Izany no ataony hatramin’ny lalàn’ny Alahady no ho miakatra, raha mbola mamafa izao tontolo izao koa ny safodranon’ny Antso Amin’ny Mamatonalina.
Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.
Faly i Ahaza amin’ny firaisan’ny foko folo tany avaratra sy Siria, ka amin’izany dia ifaliany koa ny hafatra izay manambatra ny fiangonana sy ny fanjakana, araka ny asehon’ny firaisana tsy ara-dalàna rehetra hita ao amin’ny Tenin’Andriamanitra. Isaia dia maneho Filadelfiana iray, ary Ahaza kosa Laodiseana iray. Ampifandraisin’i Kristy amin’ny fijoroany ho vavolombelona ny an’i Isaia rehefa manasitrana ilay jamba Izy, dia Laodiseana iray teo amin’ny farihin’i Siloama.
And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?
Ary raha Jesosy nandalo, dia nahita lehilahy iray jamba hatrany am-bohoka Izy. Ary nanontany Azy ny mpianany ka nanao hoe: Tompoko, iza no nanota, ity lehilahy ity sa ny ray aman-dreniny, no nahatonga azy ho teraka jamba?
Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.
Jesosy namaly hoe: Tsy ity lehilahy ity no nanota, na ny ray aman-dreniny; fa mba haseho eo aminy ny asan’Andriamanitra. Izaho tsy maintsy manao ny asan’Izay naniraka Ahy, raha mbola andro; avy ny alina, izay tsy ahazoan’olona miasa. Raha mbola amin’izao tontolo izao Aho, dia fahazavan’izao tontolo izao. Ary rehefa nilaza izany Izy, dia nandoa tamin’ny tany ka nanao fotaka tamin’ny rora; ary nohosorany tamin’izany fotaka izany ny mason’ilay jamba, dia hoy Izy taminy: Mandehana, sasao ao amin’ny farihin’i Siloama, (izay adika hoe, Nirahina.) Dia nandeha izy ka nanasa, ary niverina nahiratra.
The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?
Koa ny mpiara-monina sy izay efa nahita azy taloha fa jamba izy dia nanao hoe: Tsy ity va ilay nipetraka ka nangataka? Ny sasany nanao hoe: Izy io; ny sasany kosa nanao hoe: Mitovy aminy izy; fa hoy izy: Izaho no izy. Dia hoy ireo taminy: Nahoana no nahiratra ny masonao?
He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.
Dia namaly ka nanao hoe: Nisy lehilahy atao hoe Jesosy nanao feta ka nanosotra ny masoko, dia hoy Izy tamiko: Mandehana any amin’ny farihin’i Siloama, ka sasao. Dia nandeha aho ka nanasa, ary dia nahiratra. Jaona 9:1–11.
The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.
Ilay jamba, miaraka amin’i Ahaza mpanjaka adala sy ratsy fanahy, dia sedraina ny amin’izay hametrahany ny fitokisany, na amin’ny dobon’i Siloama, na amin’ny safo-dranon’i Asyria. Ilay jamba mahalala fa jamba izy, fa Ahaza kosa manan-karena, nitombo fananana, ary tsy mila na inona na inona. Ahaza no virijina adala eo amin’ny dobon’ny ranonorana farany, ary ilay jamba no virijina hendry. Ny rano Izay Nalefa avy, na ny rano izay alefan’i Asyria, no fitsapana.
A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.
Ny dobo dia toerana iangonan’ny rano; ary amin’ny hevitra ara-paminaniana, ny dobo dia toerana iangonan’ireo renirano madinika sy lehibe samihafa, ony, ranomasina, oseana, farihy, orana ary ando amin’ireo “rano” rehetra izay maneho ny feon’i Kristy. Ny dobon’ny ranonorana fara dia foronin’ny rano izay mikoriana avy amin’ny dobo ambony. Ny dobo dia maneho ny hafatry ny ranonorana fara ao anatin’ny tontolon’ny fitsapana. Nandà ny rano mikoriana moramora Ahaza, nefa ilay jamba kosa nankatò ny hafatra mifandray amin’ny dobo. Nalain’i Jesosy ny ampahany tamin’ny maha-Andriamanitra Azy, izay aseho amin’ny hoe “rora,” ary nafangarony tamin’ny tanimanga izany, izay maneho ny fampiraisana ny maha-Andriamanitra amin’ny maha-olombelona, izay tanterahin’i Kristy ao amin’ny Masina Indrindra.
Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.
Nandrora tamin’ny tany Kristy ka nampifangaro ny rorany mba hanaovana tanimanga. Nampiasainy ny hafatry ny firaisan’ny maha-Andriamanitra sy ny maha-olombelona hanosorana ny mason’ilay lehilahy jamba. Ny hafatra asehon’ny firaisan’ny maha-Andriamanitra sy ny maha-olombelona dia ny hafatry ny 1888, ary natao hanova ny olona hiala amin’ny toetry ny Laodikia ho amin’ny toetry ny Filadelfia izany. Kanefa mitaky fandraisan’anjaran’ny olombelona ilay hafatra. Tsy maintsy mankany amin’ny farihy izy ireo, ary avy eo dia misasa.
All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.
Samy efa nanota izy rehetra ka tsy nahatratra ny voninahitr’Andriamanitra, nefa Jesosy dia nilaza fa tsy nanota ilay lehilahy jamba na ny ray aman-dreniny. Esorin’i Jesosy amin’ny toe-pahajamban’ilay lehilahy ny fanontaniana momba ny fanamelohana, ary asehony ho lehilahy natsangana mba hanome voninahitra ny Tompo izy; ary ilay lehilahy ara-paminaniana ao amin’ny faminanian’ny Baiboly izay atsangana mba hahatanteraka ny hoe “mba haseho ny asan’Andriamanitra” dia ny faneva, izay ahitana lehilahy sy vehivavy efa niala avy tao Laodikia ho any Filadelfia. Ny faneva no toerana isehoan’ny asan’Andriamanitra, fa ny asany dia ny nampiray ny maha-Andriamanitra amin’ny maha-olombelona (araka ny asehon’ny fotaka fanosotra), ary ny amboaran’ny fandresen’izany asa izany dia ireo izay tsy vitan’ny hoe nandre ny hafatr’i Laodikia ihany, fa ireo koa izay nanaraka ny toromarika tao amin’izany hafatra izany. Ny toromarika nomena ilay lehilahy jamba dia ny handeha ka hisasa. Raha vantany vao nahita izy dia tsy nila niezaka hanome voninahitra an’Andriamanitra, fa ny toe-javatra nanodidina azy no nahatonga izany.
It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.
Nanomboka tamin’ny fanatonan’i Kristy izany, narahin’ny asan’i Kristy. Ny asa farany ataon’i Kristy ao amin’ny fitoerana masina any an-danitra, momba ny olombelona, dia ny manova ny olombelona iray avy amin’ny lohasahan’ny taolana maina maty, na avy amin’ny maha-maty eny an-dalambe azy, na avy amin’ny maha-jamba azy tahaka ny ramanavy. Ny asany farany dia ny hamorona indray ny olony hitovy endrika Aminy, ary izany indrindra no asa nataony fony Izy namorona an’i Adama avy tamin’ny vovoky ny tany, dia avy eo nitsoka tao aminy ny fofon’aina. Ny asa farany no asa voalohany, satria Izy no nanao ny tanimanga aloha, ary avy eo nanosotra izany tanimanga izany tamin’ny ain’ny Fanahiny. Tamin’i Adama dia ny fofonainy no Fanahy; tamin’ilay lehilahy jamba dia ny rano izany. Tamin’ny lohasahan’ny taolana maina maty tao amin’i Ezekiela dia hafatra fampiangonana no namorona ny vatana. Avy eo dia nisy hafatry ny rivotra efatra nofofonina teo amin’ny vatana, ary dia nitsangana izany ho tafika lehibe mahery.
While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.
Raha mbola jamba ilay lehilahy dia hitan’i Jesosy izy, ary avy eo dia nanatona azy Izy. Nanatona ilay jamba Izy tao anatin’ny tontolon-kevitry ny fanontaniana iray izay natsangan’ny mpianany, ka tamin’izany no namelany Azy hametraka ny sehatra ara-paminaniana sahaza ho an’ilay fanoharana. Ny “asan’Andriamanitra” dia tandindona ara-paminaniana eo amin’ny tsipika maro samihafa amin’ny vavolombelona ao amin’ny Baiboly. Ny fisehoana rehetra amin’ny “asan’Andriamanitra” ao amin’ny Soratra Masina dia tanteraka amin’ny fotoanan’ny orana fara. Apetrak’i Jesosy ao anatin’ny tontolon-kevitry ny hafatra farany ny resaka ao amin’ilay tantara, araka izay asehon’i Elia ao amin’ireo andininy farany ao amin’i Malakia.
The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.
Ny ray aman-dreny sy ilay zaza jamba dia tsy helohina ho mpanota, fa izao no fotoanan’ny asa mahagagan’Andriamanitra, ary amin’izany fotoana izany dia hihodina ny fon’ny ray aman-dreny sy ny fon’ny zanaka mba hahita ny raharaha eo anatrehan’izy ireo. Ny raharaha dia izao—raha ilay lehilahy Laodikeana jamba dia efa novana ho lehilahy Filadelfiana voahosotra. Izany no raharaha manatrika ny ray aman-dreny sy ny zaza amin’ny fotoanan’ny ranonorana farany, fa izany koa no fotoam-pitsarana. Ary ny fotoam-pitsarana dia tanterahina mandritra ny taranaka fahatelo sy fahefatra araka ny faminanian’ny fanekena tamin’i Abrahama. Ilay lehilahy jamba no taranaka farany sy fahefatra, ary ny ray aman-dreniny no fahatelo. Amin’izany vanim-potoana izany, ny hafatr’i Elia dia mametraka ny fianakaviana ao anatin’ny toe-javatra izay anerenana azy hanaiky na handà ny hafatry ny dobon’i Siloama. Ilay mpanjaka adala sy ratsy fanahy Ahaza dia nandà ny hafatr’io dobo io, fa ilay lehilahy jamba kosa dia nanaiky. Ny hafatr’i Elia ao amin’ny Malakia dia apetraka ao anatin’ny tontolon’ny ozona iray mialoha ny andro lehibe sy mahatahotran’i Jehovah.
When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.
Rehefa nandamina ny toe-javatra dinihintsika Jesosy, dia nampidiriny tao amin’ny famintinany ny tanjon’ny fahagagana fa tsy maintsy miasa Izy tamin’izany fotoana izany, satria ho avy ny fotoana izay tsy ahafahan’iza na iza miasa. Ny asa nolazainy dia tanterahina amin’ny andro mazava, ary ny fiafaran’ny asa dia aseho ho alina. Ny fanondroany dia ny amin’ny famaranana ny fotoam-pitsarana.
When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.
Rehefa vitany ny asam-pitsarany, dia esoriny ny fitafiany fisoronana ka anaovany ny fitafiany famaliana. Rehefa vitany izany asa fanavahana ny very amin’ny voavonjy izany, dia mifarana ny asa famonjena. Mihidy ny fotoam-pahasoavana, ary tonga ny alina izay tsy ahafahan’olona miasa. Ny hafatr’i Kristy dia tsy ny hafatra ho an’ny Laodikia ho an’ny lehilahy jamba ihany, fa ny hafatr’i Elia koa, napetraka ao anatin’ny tontolon’ny fahantomoran’ny fihidinan’ny fotoam-pahasoavana, izay antony masina manosika an’i Kristy hiasa ho famonjena ny fanahy.
First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.
Voalohany, Kristy nanatona ilay lehilahy jamba, avy eo nanomana sy nanosotra ny fanafody, ary avy eo nanome toromarika momba ny asa izay tsy maintsy hataon’ilay jamba ho an’ny tenany ihany; ary zava-dehibe mitovy amin’izany koa ny hoe, raha vao mandray izany asa izany izy, dia tafaverina ny fahitany. Rehefa efa mahita izy, dia niova avy amin’ny Laodikeana jamba ho Filadelfiana. Ny vanim-potoanan’ny fiovan’ireo fiangonana roa ireo dia tanteraka hatrany am-piandohana, nanomboka tamin’ny 1856 ka hatramin’ny 1863.
That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.
Io vanim-potoana io dia maneho ny fisarahana amin’ny vary sy ny tsimparifary, ary ny famehezana farany an’ireo efatra arivo sy iray alina sy iray hetsy izay avy eo asandratra ho faneva. Tonga dia lasa ivon’ny fijerin’ny besinimaro ilay lehilahy jamba—raha vantany vao niova avy amin’ny Laodiseana ho amin’ny Filadelfiana izy. Ilay lehilahy jamba no ireo efatra arivo sy iray alina sy iray hetsy, ary i Ahaza, ilay mpanjaka ratsy fanahy sy adala, dia ireo vahoakan’ny fanekena teo aloha izay aloan’ny Tompo hivoaka avy amin’ny vavany. Amin’izay teboka iray eo amin’ny tantara izay ihany, i Jesosy dia na mampiasa ny rorany hanosotra ny vahoakany amin’ny fanekena vaovao, na mandrora ny vahoakan’ny fanekena taloha hivoaka avy amin’ny vavany.
We will continue these thoughts in the next article.
Hohazavaina ao amin’ny lahatsoratra manaraka ireo eritreritra ireo.
“The Coming Crisis
“Ny Krizy Hoavy”
“With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.
“Ka amin’ny fahamarinan-toetra tsy mety diso no itanan’ilay Tsy Manam-petra kaonty amin’ny firenena rehetra. Raha mbola atolotra miaraka amin’ny antso ho amin’ny fibebahana ny famindram-pony, dia hitoetra misokatra izany kaonty izany; fa rehefa tratra ny fetra iray izay efa napetrak’Andriamanitra, dia manomboka ny fanompoan’ny fahatezerany. Dia akatona ny kaonty; mitsahatra ny fahari-po avy amin’Andriamanitra; ary tsy misy intsony fifonana ny amin’izy ireo mba hahazo famindram-po.”
“The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.
“Ny mpaminany, raha nijery namakivaky ny taona nifandimby, dia naseho teo anoloan’ny fahitany ny androntsika. Ny firenena amin’izao vanim-potoana izao dia nandray famindram-po tsy mbola nisy toy izany. Ny safidy indrindra amin’ny fitahian’ny Lanitra dia nomena azy; kanefa fireharehana mitombo, fieremana, fanompoan-tsampy, fanamavoana an’Andriamanitra, ary tsy fankasitrahana fahavetavetana, no voasoratra hiampangana azy. Haingana ny famaranany ny kaontiny amin’Andriamanitra.”
“The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.
“Mihamanatona haingana ny andro izay hisian’ny fahasahiranana lehibe sy ny fifanjevoana eo amin’ny tontolo ara-pivavahana. Hisy andriamanitra maro sy tompo maro; hitsoka ny rivotra rehetra amin’ny fampianarana; ary Satana, mitafy ny fitafian’ny anjely, dia hamitaka, raha azo atao, na dia ny olom-boafidy aza.
“The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.
Ny fanamavoana maneran-tany atsipy amin’ny fahatahoram-bavaka marina sy ny fahamasinana dia mitarika ireo izay tsy manana fifandraisana velona amin’Andriamanitra hanary ny fanajany ny lalàny. Ary arakaraka ny isehoan’ny tsy fanajana ny lalàn’Andriamanitra mazava kokoa no vao mainka hiharihary kokoa ny tsipika mampisaraka ireo mpitandrina izany sy izao tontolo izao ary ny fiangonana tia izao tontolo izao. Mitombo ao amin’ny antokon’olona iray ny fitiavana ny didin’Andriamanitra, arakaraka ny fitomboan’ny fanamavoana izany ao amin’ny antokon’olona iray hafa.
“The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.
“Ny Lehibe IZAHO DIA dia manamarina ny lalàny. Miteny amin’ireo izay manafoana izany Izy ao anatin’ny tafio-drivotra, ao anatin’ny tondra-drano, ao anatin’ny rivo-doza, ao anatin’ny horohoron-tany, ary ao anatin’ny loza eny an-tanety sy eny an-dranomasina. Izao no andro tokony hanehoan’ny olony ny tenany ho mahatoky amin’ny foto-kevitra.
“We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.
“Isika dia mijoro eo amin’ny tokonam-baravaran’ny zava-mitranga lehibe sady manetriketrika. Eo am-baravarana ny Tompo. Teo an-Tendrombohitra Oliva no namerenan’ny Mpamonjy ny seho izay hialoha io fisehoan-javatra lehibe io hoe: ‘Handre ady sy siosion-dy ianareo,’ hoy Izy. ‘Hisy firenena hitsangana hamely firenena, ary fanjakana hamely fanjakana; ary hisy mosary sy areti-mandringana ary horohoron-tany any amin’ny toerana samihafa. Izany rehetra izany no fiandohan’ny fahoriana.’ Na dia nahazo fahatanterahana ampahany aza ireo faminaniana ireo tamin’ny fandravana an’i Jerosalema, dia manana fampiharana mivantana kokoa amin’ny andro farany izy.”
“John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.
“I Jaona sy ireo mpaminany hafa koa dia vavolombelon’ireo zava-miseho mahatsiravina izay hitranga ho famantarana ny fihavian’i Kristy. Hitany ny tafika mivondrona hiady, ary ny fon’ny olona reraka noho ny tahotra. Hitany ny tany nafindra hiala amin’ny fitoerany, ny tendrombohitra nafindra ho eo afovoan’ny ranomasina, ny onjany mirohondrohona sy misamboaravoara, ary ny tendrombohitra mihozongozona noho ny fireharehan’izany. Hitany ny kapoakan’ny fahatezeran’Andriamanitra nosokafana, ary ny areti-mandringana sy ny mosary ary ny fahafatesana tonga tamin’ny mponina etỳ an-tany.”
“Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.
“Efa esorina hiala amin’izao tontolo izao ny Fanahin’Andriamanitra izay manakana. Ary ny rivodoza, ny tafio-drivotra mahery, ny loza eny an-dranomasina sy an-tanety, dia mifandimby haingana. Ny siansa mikatsaka hanazava izany rehetra izany. Ireo famantarana mihamaro manodidina antsika, izay milaza ny fahatongavan’ny Zanak’Andriamanitra efa akaiky, dia asaina amin-javatra hafa rehetra fa tsy amin’ny antony marina. Tsy hain’ny olona fantarina ireo anjely mpiambina izay mitana ny rivotra efatra mba tsy hitsoka mandra-pahaisy tombo-kase ny mpanompon’Andriamanitra; fa rehefa hiteny amin’ny anjeliny Andriamanitra mba hamaha ny rivotra Izy, dia hisy fisehoan’ny fahatezerany mamaly faty toy izany ka tsy misy penina afaka manoritsoritra azy.”
“A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.
“Misy krizy eo anoloantsika indrindra; nefa ny mpanompon’Andriamanitra dia tsy tokony hatoky ny tenany amin’izao hamehana lehibe izao. Ao amin’ny fahitana nomena an’i Isaia sy Ezekiela ary Jaona no ahitantsika ny maha-akaiky ny fifandraisan’ny lanitra amin’ireo toe-javatra mitranga etỳ ambonin’ny tany. Hitantsika ao ny fikarakaran’Andriamanitra ireo izay mahatoky Azy. Tsy misy izao tontolo izao ka tsy misy mpanapaka azy. Eo an-tanan’ny Tompo ny fandaharan’ireo zavatra ho avy. Ny Voninahitry ny lanitra no mihazona ao amin’ny fitandremany ny anjaran’ny firenena, ary koa ny raharahan’ny fiangonany.”
“God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.
“Efa nambaran’Andriamanitra izay hitranga amin’ny andro farany, mba ho vonona ny olony hijoro manohitra ny tafio-drivotry ny fanoherana sy ny fahatezerana. Ireo izay efa nampitandremana ny amin’ireo zava-mitranga eo anoloany dia tsy tokony hipetraka amim-pitoniana miandry ny tafiotra ho avy, ka hampionona ny tenany amin’ny fiheverana fa hiaro ireo mahatoky Azy ny Tompo amin’ny andro fahoriana. Tokony ho tahaka ny olona miandry ny Tompony isika, tsy amin’ny fiandrasana tsy miasa, fa amin’ny asa mafana fo sy amin’ny finoana tsy mihozongozona. Tsy fotoana izao hamelana ny saintsika ho variana amin’ny zavatra madinidinika.”
“While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’
“Raha mbola matory ny olona, dia miasa fatratra Satana mandamina ny raharaha mba tsy hahazoan’ny olon’ny Tompo famindram-po na rariny. Ny hetsika momba ny Alahady dia mizotra ankehitriny ao amin’ny maizina. Afenin’ny mpitarika ny tena foto-kevitra, ary maro amin’izay miray amin’izany hetsika izany no tsy mahita akory izay itondran’ny fikorianana miafina azy. Malefaka ny filazany, ary toa kristiana; nefa rehefa miteny izy, dia hampiseho ny fanahin’ny dragona. Adidintsika ny manao izay rehetra azontsika atao mba hisorohana ny loza atahorana. Tokony hapetratsika eo anatrehan’ny olona ny tena raharaha iadian-kevitra, ka amin’izany dia apetraka ny fanoherana mahomby indrindra manoloana ireo fepetra hamerana ny fahalalahan’ny feon’ny fieritreretana. Tokony handinika ny Soratra Masina isika, ka ho mahay hanome ny anton’ny finoantsika. Hoy ny mpaminany: ‘Ny ratsy fanahy hanao ratsy ihany, ary tsy hisy amin’ny ratsy fanahy hahatakatra; fa ny hendry no hahatakatra.’”
“The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.
“Ny hoavy manan-danja dia eo anoloantsika. Mba hiatrehana ny fizahan-toetra sy ny fakam-panahiny, ary mba hanatanterahana ny adidiny, dia hitaky finoana lehibe sy hery ary faharetana izany. Kanefa afaka handresy amim-boninahitra isika; fa tsy hisy na dia iray aza amin’ny fanahy miambina sy mivavaka ary mino ho voafandriky ny hafetsen’ny fahavalo. Ny lanitra manontolo dia liana amin’ny fahasalamantsika, ary miandry ny hangatahantsika ny fahendreny sy ny heriny. Ny hery rehetra manohitra, na miseho ampahibemaso izany na miafina, dia azo toherina amim-pahombiazana, ‘tsy amin-kery na amin-tsaika, fa amin’ny Fanahiko, hoy Jehovah, Tompon’ny maro.’ Andriamanitra dia vonona tahaka ny tamin’ny andro fahiny ihany ankehitriny hiasa amin’ny alalan’ny ezaka ataon’ny olombelona, ary hanatanteraka zava-dehibe amin’ny alalan’ny fitaovana malemy. Tsy amin’ny hamaroan’isa no hahazoantsika ny fandresena, fa amin’ny fanoloran-tena tanteraky ny fanahy ho an’i Jesosy.
“Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.
“Ankehitriny, raha mbola mitoetra ihany ny famindram-po, raha mbola manao fifonana ho antsika Jesosy, dia aoka isika hanao asa lavorary ho amin’ny mandrakizay.” Southern Watchman, 25 Desambra 1906.