My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.
Mialoha indrindra aho noho ny hamaroan’ny teny mialoha ny hidirana amin’ilay lohahevitra fototra. Maniry hametraka andalana ara-paminaniana sasantsasany eo amin’ny toerany aho, izay ampahany manan-danja amin’ny firafitry ny hevitra kasaina hampiasaiko rehefa handinika mivantana ny bokin’i Joela isika. Efa nolazaiko teo aloha fa ny teny hebreo izay nadika hoe “tapaka” ao amin’ny bokin’i Joela dia manana ny fotony ao amin’ilay fomba fanatitra nampiasaina hanamafisana fanekena tamin’ny andron’i Abrahama.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.
Mifohaza, ianareo mamo, ka mitomania; ary midradradradrà, ianareo rehetra mpisotro divay, noho ny amin’ny divay vaovao; fa voaesotra tsy ho amin’ny vavanareo izany. Joela 1:5.
The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’
Ny teny hebreo hoe “tapahina” dia H3772, ary fototeny tsotra izy io izay midika hoe ‘manapaka (esorina, alatsaka, na zarazaraina); ary amin’ny heviny ankolaka dia mandringana na mandany; indrindra indrindra dia manao fanekena (izany hoe, manao firaisana na fifanarahana, tamin’ny voalohany tamin’ny fanapahana nofo sy fandalovana teo anelanelan’ireo tapany).’
I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.
Tsapako fa araka ny famaritan’i Strong ny hoe “tapahina” dia antsoiny hoe “fototeny voalohany” izany, amin’ny lafiny ara-pitsipi-pitenenana. Izany anefa, ny fanapahana mifandray amin’ny fanekena sy amin’i Abrahama dia mampiseho fa ny fahazavan’ny fanekena dia miraikitra amin’ilay teny, ary izany fahazavana izany dia aseho eo amin’ny fotony ara-tantara voalohany. Ny hoe “tapaka” eo amin’ny tantaran’ny fanekena dia tandindona ara-paminaniana miorina amin’ny fotony voalohany, ary amin’ny lafiny ara-pitsipi-pitenenana koa dia faritana ho fototeny voalohany izy.
The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.
Ny fanambaràna ao amin’ny andininy fahadimy dia tsy vitan’ny hoe manondro fa tsy manana ny hafatry ny ranonorana farany izy ireo, araka ny asehon’ny “divay vaovao,” fa koa milaza fa eo no ho eo sy amin’izany fotoana izany dia lavina izy ireo ho vahoakan’ny faneken’Andriamanitra, dia vahoakan’ny fanekena izay manaraka ny “fotony tany am-boalohany” hatrany amin’i Abrahama.
The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.
Ny taranaka izay maty tany an-efitra nandritra ny efa-polo taona mahery dia nanoritra ny fakany tany am-piandohana ho any amin’i Abrahama, izay midika hoe rain’ny firenena maro. Ny taranaka izay niditra tao amin’ny Tany Nampanantenaina niaraka tamin’i Josoa dia nanoritra ny fakany tany am-piandohana ho any amin’i Abrahama. Ny Jiosy izay nanombo an’i Kristy dia nanoritra ny fakany tany am-piandohana ho any amin’i Abrahama. Ny Protestanta izay nivoaka avy tao amin’ny Andro Maizina, ary avy eo nozahan-toetra ka nolalovina tamin’ny maha-vahoakan’ny fanekena voafidin’Andriamanitra azy tamin’ny 1844, dia nanoritra ny fakany tany am-piandohana ho any amin’i Abrahama. Ny hetsika Millerita Filadelfiana izay niditra tao amin’ny Efitra Masina Indrindra tamin’ny 22 Oktobra 1844 dia nanoritra ny fakany tany am-piandohana ho any amin’i Abrahama. Ny hetsika Millerita Laodiseana izay nanorina indray an’i Jeriko tamin’ny 1863 dia nanoritra ny fakany tany am-piandohana ho any amin’i Abrahama. Ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana izay aloan’ny Tompo avy ao am-bavany amin’ny lalàna alahady izay ho avy tsy ho ela dia nanoritra ny fakany tany am-piandohana ho any amin’i Abrahama. Ireo taranaka rehetra ireo dia efa nanatanteraka, na mbola hanatanteraka, ny fanoharana ny amin’ny tanimboaloboka.
The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”
Ny mpimamo ao amin’i Joela dia mifoha ka mahita fa efa nolavina izy ireo tsy ho vahoakan’Andriamanitra, ary tsy manana ny hafatry ny ranonorana farany izy. Koa izany no maha-marina ny mifanohitra amin’izany. Ireo izay lazain’i Joela ho mitafy “satroboninahitry ny voninahitra,” dia miditra amin’ny fanekena, voaisy tombo-kase, ary asandratra ho fanatitra. Ny fanekena voalohany indrindra izay nohamafisina teo amin’Andriamanitra sy vahoaka voafidy dia nanomboka tamin’ilay “fanapahana” ihany koa, izay aseho eo amin’ny fanatitra farany ataon’ny vahoakan’Andriamanitra, izay manomboka amin’ny lalàn’ny Alahady. Ny fanapahana dia ny fanasarahana ny vary sy ny tsimparifary. Ny tsimparifary dia lavina ka atsipy ao amin’ny afo, ary ny vary dia afatotra miaraka ho fanatitry ny voambolana voalohan’ny Pentekosta, izay asandratra avy eo, “tahaka ny tamin’ny taona taloha.”
There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.
Misy toerana efatra izay matetika asongadina ho maneho ny faneken’i Abrahama. Ao amin’ny Genesisy toko faha-roa ambin’ny folo, i Abrahama dia “nantsoina” ka nomena ny teny fampanantenana hanaovana azy ho firenena lehibe. Tsy anisan’ny fanekena izany, fa fiantsoana miaraka amin’ny teny fampanantenana. Tamin’izany fotoana izany dia Abrama no anarany, satria iray amin’ireo tandindon’ny fifandraisan’ny fanekena ny fanovana anarana. Novana ny anaran’i Abrama tamin’ny dingana fahatelo amin’ireo dingana efatra amin’ny fanekena.
For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.
Fa raha Andriamanitra nanao teny fikasana tamin’i Abrahama, satria tsy nisy lehibe noho Izy izay azony nianianana, dia ny tenany no nianianany, ka hoy Izy: Hotahiko tokoa ianao, ary hampitomboiko tokoa. Ary toy izany, rehefa naharitra tamin’ny faharetana izy, dia nahazo ny teny fikasana. Fa ny olona dia mianiana amin’izay lehibe noho izy; ary ny fianianana ho fanamafisana dia faran’ny ady hevitra rehetra aminy. Koa tamin’izany, Andriamanitra, satria naniry hampiseho bebe kokoa amin’ireo mpandova ny teny fikasana ny tsy fiovan’ny fikasany, dia nanamafy izany tamin’ny fianianana; mba hananantsika fampiononana mafy amin’ny alalan’ny zavatra roa tsy miova, izay tsy hain’Andriamanitra andaingana, isika izay nandositra hitady fialofana mba hihazona ny fanantenana napetraka eo anoloantsika; izany fanantenana izany no ananantsika ho vatofantsiky ny fanahy, sady azo antoka no mafy orina, ary miditra any amin’ny ao anatin’ny efitra lamba; any no efa nidiran’i Jesosy ho antsika, amin’ny maha-mpialoha lalana Azy, izay natao Mpisoronabe mandrakizay araka ny fanaon’i Melkizedeka. Hebreo 6:13–20.
The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.
Ny fiantsoana dia teny fikasan’Andriamanitra tamin’i Abrama, ary Izy dia nanome vavolombelona faharoa tamin’ilay “fianianana” izay nanaraka izany. Ilay “fianianana” izay nanaraka dia nisy lafiny telo. Rehefa avy amin’ny fiantsoana amin’ny alalan’ny teny fikasana, izay dingana voalohany, ny dingana faharoa sy fahatelo ary fahefatra dia ilay fanekena tena izy misy lafiny telo, nataon’Andriamanitra tamin’ny vahoaka voafidy. Ao amin’ny Genesisy toko faha-15 Andriamanitra dia “manapaka” amin’ny fomba ofisialy (manorina) ny fanekena amin’ny alalan’ny fombafomba manaitra iray izay Andriamanitra irery ihany no mandalo eo anelanelan’ireo biby voazara roa, ka mampanantena tsy misy fepetra ny tany ho an’ny taranak’i Abrahama. Ny Tany Nampanantenaina dia naseho ho tany eo anelanelan’ny renirano roa; ny reniranon’i Egypta sy ny renirano Eofrata. Ny dingana voalohany amin’ilay fanekena misy lafiny telo dia ahitana filazana mivantana momba ny tandindona ara-paminaniana amin’ny renirano roa, sy izay rehetra mifamatotra amin’izany tandindona izany. Rehefa manondro ny renirano Olay sy Hiddekela ho toy ny zava-mitranga izay efa eo am-panatontosana ankehitriny ny tsindrimandry, dia voatandindona tao amin’ny faminanian’i Abrama ireo renirano roa ireo. Eo anelanelan’ny reniranon’i Abrama roa no miseho ny toe-javatra, ary rehefa ampiraisina amin’ny reniranon’i Daniela roa izany dia tonga renirano efatra, fa ny feon’i Kristy dia feon’ny rano maro.
In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.
Tamin’izany andro izany ihany no nanaovan’i Jehovah fanekena tamin’i Abrama ka nilazany hoe: Ny taranakao no nomeko ity tany ity, hatrany amin’ny onin’i Egypta ka hatramin’ny ony lehibe, dia ny Ony Eofrata: ny Kenita sy ny Kenizita sy ny Kadmonita, ary ny Heta sy ny Perizita sy ny Refaita, ary ny Amoreana sy ny Kananita sy ny Girgasita ary ny Jebosita. Genesisy 15:18–21.
The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.
Ny tany nampanantenaina an’i Abrama dia izao tontolo izao manontolo, izay asehon’ny mpanjaka folo amin’ny andro farany; kanefa tamin’ny andro voalohan’ny fanekena dia foko folo no voatanisa, fa tsy mpanjaka. Ireo iray hetsy sy efatra arivo amby efa-polo arivo dia hifandona amin’izao tontolo izao manontolo. Amin’izany fotoana izany dia hirotsaka ao anatin’ny fizotry ny fitsapana momba ny fampiharana an-tery ny fanompoam-pivavahana amin’ny Alahady izao tontolo izao, amin’ny alalan’ny fitondrana tokana maneran-tany eo ambany fitarihan’ilay vehivavy janga mitafy jaky ao amin’ny Apokalypsy toko fahafito ambin’ny folo, izay manjaka amin’ireo mpanjaka folo amin’ny tany. Amin’i Abrama, ny tandindon’ny fiangonana sy ny fanjakana ao amin’ny sarin’ilay bibidia dia asehon’ny onin’i Egypta, tandindon’ny fanaovan-draharaham-panjakana, ary ny onin’i Babylona, tandindon’ny fanaovan-draharaham-piangonana.
After these things the word of the Lord came unto Abram in a vision, saying,
Taorian’izany zavatra izany, tonga tamin’i Abrama tamin’ny fahitana ny tenin’i Jehovah nanao hoe,
Fear not, Abram: I am thy shield, and thy exceeding great reward.
Aza matahotra ianao, ry Abrama: Izaho no ampinganao sy valisoanao lehibe indrindra.
And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,
Ary hoy Abrama hoe: Tompo Andriamanitra ô, inona no homenao ahy, nefa izaho mandeha tsy manan-janaka, ary ity Eliezera avy any Damaskosy ity no mpitantana ny ankohonako? Ary hoy Abrama: Indro, tsy nomenao taranaka aho; ary, indro, izay teraka ato an-tranoko no ho mpandova ahy. Ary, indro, tonga taminy ny tenin’i Jehovah nanao hoe,
This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.
Tsy io no ho mpandovanao; fa izay hivoaka avy ao an-kibonao no ho mpandovanao. Dia nentiny nivoaka tany ivelany izy ka hoy Izy: Jereo ankehitriny ny lanitra, ka isao ny kintana, raha mahay manisa azy ianao; dia hoy Izy taminy: Ho tahaka izany ny taranakao.
And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,
Ary nino izy an’i Jehovah; ka dia nisainy ho fahamarinana ho azy izany. Ary hoy Izy taminy,
I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.
Izaho no Jehovah izay nitondra anao nivoaka avy tany Ora-n’ny Kaldeana mba hanome anao ity tany ity ho lovanao.
And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,
Ary hoy izy nanao hoe: Tompo Andriamanitra ô, amin’inona no hahafantarako fa handova izany aho? Ary hoy Izy taminy,
Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.
Alao ho Ahy ny ombivavy vavy iray telo taona, sy osivavy iray telo taona, ary ondrilahy iray telo taona, ary domohina, ary zanaboromailala iray.
And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,
Dia naka ireo rehetra ireo, dia nozarainy teo afovoany ka napetrany nifanandrify ny tapany tsirairay; fa ny vorona kosa tsy mba nozarainy. Ary raha nidina teo ambonin’ireo faty ny vorona mpihaza, dia noroahin’i Abrama ireny. Ary raha efa hilentika ny masoandro, dia azon-tory lalina Abrama; ary, indro, fahatahorana tamin’ny haizina lehibe no nahazo azy. Ary Hoy Izy tamin’i Abrama,
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.
Fantaro marimarina fa ny taranakao ho vahiny any amin’ny tany izay tsy azy, ka hanompo azy ireo; ary hampahoriny efa-jato taona izy ireo; ary koa izany firenena izay hotompoiny izany dia hotsaraiko; ary rehefa afaka izany dia hivoaka miaraka amin’ny fananana be izy ireo.
And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
Ary ianao handeha ho any amin’ny razanao amim-piadanana; halevina amin’ny fahanterana tsara ianao.
But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
Fa amin’ny taranaka fahefatra dia hiverina atỳ indray izy ireo; fa tsy mbola tanteraka ny heloky ny Amorita.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.
Ary rehefa nilentika ny masoandro ka maizina ny andro, indro, nisy fatana mifoka sy fanilo mirehitra nandalo teo anelanelan’ireo tapa-javatra ireo. Genesisy 15:1–17.
The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.
Izay hitari-dalana an’i Mosesy sy ny zanak’Isiraely tamin’ny andry afo amin’ny alina sy rahona amin’ny antoandro dia nandalo teo anelanelan’ireo sombiny “notapahina” ireo tamin’ny endriky ny lafaoro mifoka sy ny fanilo mirehitra.
And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.
Ary ny Tompo nandeha teo alohany nony andro tao anatin’ny andry rahona, hitarika azy amin’ny lalana; ary nony alina tao anatin’ny andry afo, hanome azy fahazavana; mba handehanany andro aman’alina; tsy nesoriny teo anoloan’ny olona ny andry rahona nony andro, na ny andry afo nony alina. Eksodosy 13:21, 22.
The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.
Ny jiro mirehitra sy ny lafaoro mifoka dia tandindon’ny andrin-rahona na andrin’afo, ary maneho singa ara-paminaniana amin’ny dingana voalohany, amin’ireo dingana telo tafiditra amin’ny fanorenan’Andriamanitra ny fanekena tamin’i Abrama. Manomboka amin’izao teny izao ny toko: “Aza matahotra,” fa ny hafatry ny anjely voalohany dia ny hoe: matahora an’Andriamanitra; ary izay tahaka an’i Abrama ka matahotra an’Andriamanitra, dia tsy mila hatahotra an’Andriamanitra. Misy karazany roa ny tahotra, satria misy sokajin’olona roa.
Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.
Ao anatin’ilay andalan-tenin’ny fanekena dia mbola mandroso kokoa ka i Abrama mino an’Andriamanitra, ary nisaina ho fahamarinana ho azy izany. Ireo anjely telo dia mifanandrify amin’ny asan’ny Fanahy Masina araka izay napetrak’i Jaona, izay mampianatra fa ny Fanahy Masina dia mandresy lahatra ny amin-javatra telo: ota, fahamarinana ary fitsarana. Ireo toetra ireo dia mifanaraka amin’ireo anjely telo; koa rehefa aseho ao amin’ilay andalan-tenin’ny fanekena ny fahatahorana an’Andriamanitra, dia fantatra avy eo ny dingana faharoa, dia ny fahamarinana, ary arahin’ny fanambaràna ny fitsarana izany, izay no asa fahatelo ataon’ny Fanahy Masina, sady hafatry ny anjely fahatelo. Ny dingana voalohan’ny fanekena dia tandindon’ny hafatry ny anjely voalohany, izay mandrakariva dia fraktaly iray maneho ireo hafatra telo manontolo. Ireo dingana telo amin’ny fizotran’ny fanekena dia maneho ireo anjely telo ao amin’ny Apokalypsy faha-14.
After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.
Rehefa noheverina ho marina Abrama, ka izany no manamarika ny anjely faharoa, dia manomana fanatitra izy, fa ny fanatitra dia omanina mialoha indrindra ny dingana fahatelo amin’ny fitsarana. Izany fanatitra izany dia maneho ny fanatitr’ireo Levita ao amin’ny Malakia toko fahatelo, izay asandratra ho faneva. Tahaka ny anehoan’ireo vanim-potoana telo, samy efapolo taona avy, teo amin’ny fiainan’i Mosesy, ny hafatry ny anjely telo, no ananan’ny efapolo taona voalohany teo amin’i Mosesy ireo dingana telo rehetra amin’ny hafatry ny anjely telo.
Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.
Ny fanombohan’ny fijoroana vavolombelon’i Mosesy dia tamin’ny fahatahoran’Andriamanitra nataon’ny ray aman-dreniny, (dingana voalohany), narahin’ny fizahan-toetra hita maso. Ny dingana faharoa dia ahitana fizahan-toetra hita maso, tahaka ny nitranga tao amin’ny Daniela toko voalohany, raha natahotra an’Andriamanitra aloha Daniela ka nandà tsy hihinana ny sakafon’i Babylona, ary avy eo dia nozahan-toetra araka ny fisehoany ara-batana. Ary ho an’i Daniela, dia nisy ny fizahan-toetra fahatelo telo taona tatỳ aoriana nataon’i Nebokadnezara mpanjaka, tandindon’ny mpanjakan’ny avaratra sy ny lalàn’ny Alahady, izay hafatry ny anjely fahatelo.
Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.
Ny ray aman-drenin’i Mosesy dia natahotra an’Andriamanitra, ka nametraka azy tao anatin’ny fiara tao anaty rano; ary notarihina hahita ny zava-nisy ny zanakavavin’i Farao, dia nitsara ka nanapa-kevitra hamonjy ilay zaza. Ny fiandohan’ny fiainan’i Mosesy dia fanoharana ny amin’ny fanekena nataon’Andriamanitra tamin’ny olombelona, ary avy eo, tamin’ny alalan’i Mosesy, Andriamanitra koa dia nanao fanekena tamin’ny firenena voafidy iray, nofidina avy tamin’ny olombelona. Ny faneken’i Noa tamin’ny olombelona dia misolo tena ny vahoaka betsaka, ary ny faneken’i Mosesy tamin’ny vahoaka voafidy no ilay iray hetsy sy efatra arivo amby efatra alina. Ny fanatitra izay tokony hataon’i Abrama ho fanamafisana ny fanekena dia nitondra ny mariky ny faneken’i Noa, tahaka an’i Mosesy koa, izay nanatanteraka ny faminanian’i Abrama taonjato maro tatỳ aoriana.
The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.
Ny fanatitra dia nahitana biby dimy samy hafa: ombivavy vavy telo taona, osivavy telo taona, ondrilahy telo taona, domohina ary zana-boromailala. Navelana manontolo ireo vorona, ary ny ombivavy vavy sy ny ondrilahy ary ny osivavy dia “nozaraina” ho roa. Io fanatitra io dia tandindon’ny fanandratana faneva amin’ny andro farany ho fitsapana hita maso ho an’ny olombelona. Ny famantarana hita maso ho an’ny zanakavavin’i Farao dia i Mosesy zaza tao anatin’ny fiara. Ny fiara dia asehon’ireo fanahy valo tao anatin’ny sambofiara. Ny isa “valo” dia efa naorina ho iray amin’ireo toetra ara-paminaniana momba ny fanevan’ny iray hetsy sy efatra amby efatra alina. Rehefa dinihinao ireo fanatitra biby dimy ka zarainao ho roa ny telo amin’ireo, dia ahitana tapa-valo ny fanatitrao, araka izay asehon’i Noa an-tsary, ary avy eo nohamafisina tamin’ny fanatitr’i Abrama.
Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.
Ireo biby dimy ireo, rehefa nozaraina araka izay nandidian’Andriamanitra azy, dia maneho ny isa “valo”, ary amin’izany dia maneho ireo fanahy amin’ny faran’izao tontolo izao izay voasolon-kevitra tamin’ny alalan’ireo fanahy “valo” teo ambonin’ny sambo-fiara. Ny famantarana ny famorana, izay dingana faharoa ao amin’ny fanekena telo sosona natao tamin’i Abrama, dia tsy maintsy notanterahina tamin’ny andro “fahavalo” taorian’ny nahaterahana, ary io fombafomba io dia nosoloan’ny batisa, izay maneho mialoha ny fitsanganan’i Kristy tamin’ny maty, izay nitranga tamin’ny andro “fahavalo”. Ny isa “valo” dia toetra raikitra ao amin’ny faneken’i Noa sy Mosesy, ary ireo dia maneho mialoha ilay iray hetsy sy efatra alina amby efatra arivo izay hasandratra ho fanatitra faneva, ary izay ilay “fahavalo” izay avy amin’ny fito.
Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.
Ireo biby dimy ireo dia maneho ireo virijina hendry dimy, izay asehon’ilay “valo” tao anatin’ny sambo-fiara, ka handalo avy amin’ny tontolo taloha ho amin’ny tontolo vaovao—tsy hahita fahafatesana.
Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.
Ny fanatitr’i Abrama dia fanatitra madio, satria biby madio avokoa ny biby rehetra tao amin’ny fanatitra, ary miaraka izy ireo no maneho ireo biby fototra nampiasaina tamin’ny fanatitra dorana manontolo. Ny hafatry ny anjely voalohany dia ahitana ny didy hiankohoka amin’ny Mpahary, ary ireo biby fanatitra fototra tamin’ny fanompoam-pivavahana tao amin’ny fitoerana masina, izay hatsangana rehefa tanteraka ny faminanian’i Abrama tamin’ny andron’i Mosesy, dia aseho ho fanatitra fiankohofana, sady manondro mialoha koa ny antson’ny anjely voalohany hiankohoka amin’ny Mpahary.
Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.
Ny andininy fahavalo ambin’ny folo dia milaza mazava hoe: “Tamin’izany andro izany no nanaovan’i Jehovah fanekena tamin’i Abrama.” Izany no manamarika ny dingana voalohany amin’ireo dingana telo izay maneho tandindona ny amin’ireo anjely telo ao amin’ny Apokalypsy faha-efatra ambin’ny folo. Ny dingan’ny fanekena ao amin’ny Genesisy faha-dimy ambin’ny folo dia misolo tena ny hafatry ny anjely voalohany ao amin’ny Apokalypsy faha-efatra ambin’ny folo, izay arahin’ny anjely faharoa, izay naseho tandindona tamin’ny alalan’ny dingana faharoa amin’ny faneken’i Abrama hita ao amin’ny Genesisy faha-fito ambin’ny folo.
In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.
Tamin’ny dingana faharoa dia novana avy amin’i Abrama ho Abrahama ny anarany. Ny hoe Abrama dia midika hoe “misandratra ny ray,” ary ny hoe Abrahama dia midika hoe “rain’ny firenena maro.” Tamin’ny fiantsoana an’i Abrama dia nomena ny teny fikasana ho tonga firenena lehibe izy, nefa tsy nohamafisina izany teny fikasana izany raha tsy rehefa novana ny anarany. Tamin’izay vao tonga rain’ny vahoaka voafidy amin’ny fanekena izy. Ny dingana manaraka dia nampitondraina ny hafatry ny anjely fahatelo, satria i Abrahama dia notsapaina teo amin’ny fanatiny an’Isaka, izay nampitondra ny hazo fijaliana, izay nampitondra ny 22 Oktobra 1844, izay mampitondra ny lalàn’ny Alahady—izay hafatry ny anjely fahatelo. Io dingana fahatelon’ny fanekena io dia tanteraka tamin’ny faha-22 Oktobra 1844, ary aseho ao amin’ny Genesisy 22 izany.
In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.
Ao amin’ny dingana faharoa, izay hafatry ny anjely faharoa, izay anovana ny anaran’i Abrama, dia apetraka ny fombam-pamoràna ho “famantarana” ny vahoakan’ny fanekena sy ny fifandraisany amin’Andriamanitra. Ao amin’ny tantaran’ny hafatry ny anjely faharoa no asiana tombo-kase ny vahoakan’Andriamanitra. Asandratra ho faneva izy ireo amin’ny hafatry ny anjely fahatelo, izay asehon’ny lalàna Alahady, kanefa asiana tombo-kase amin’ny vanim-potoana mialoha indrindra ny lalàna Alahady izy, izay ao amin’ny tantaran’ny Millerita dia fotoana talohan’ny nikatonan’ny varavarana tamin’ny 22 Oktobra 1844.
The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.
Toy izany koa ny amin’ireo didy telo nivoaka avy tany Babylona izay nanomboka ny faminaniana 2300 taona, ka nifarana tamin’ny fahatongavan’ny anjely fahatelo tamin’ny 22 Oktobra 1844. Vita nandritra ny tantaran’ny didy faharoa ny tempoly, taorian’ny voalohany, nefa talohan’ny fahatelo. Nandritra ny didy voalohany no napetraka ny fanorenana, ary vita nandritra ny tantaran’ny didy faharoa ny fanorenana ny tempoly. Ny didy fahatelo tamin’ny 457 tal. J.K. no nanomboka ny 2300 taona, raha ilay didy tenany kosa no namerina ny fiandrianam-pirenena ho an’ny Jiosy. Eo amin’ny waymark fahatelo no anorenana fanjakana iray, araka ny asehon’ny famerenana ny fiandrianam-pirenena tamin’ny didy fahatelo sy ny fanandratana ny fiangonana mpandresy ho faneva amin’ny lalàn’ny Alahady.
The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.
Ny didy fahatelo dia tandindon’ny fahatongavan’ny anjely fahatelo ho amin’ny fampakaram-bady tamin’ny 22 Oktobra 1844. Ny ampakarina no manomana ny tenany, alohan’ny fampakaram-bady, fa tsy amin’ny fampakaram-bady. Ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia tanterahina mialoha indrindra ny lalàna Alahady, ao anatin’ny vanim-potoana izay aseho ara-paminaniana ho tandindon’ny fitsapana ny sarin’ny bibidia. Ampahafantarina antsika fa ny fitsapana ny sarin’ny bibidia no fitsapana tsy maintsy lalovantsika alohan’ny hifaranan’ny fotoam-pahasoavana.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Nasehon’ny Tompo tamiko mazava tsara fa ny sarin’ilay bibidia dia hiorina alohan’ny hifaranan’ny fotoam-pahasoavana; satria izany no ho fitsapana lehibe ho an’ny vahoakan’Andriamanitra, izay hanapahana ny anjarany mandrakizay. Ny toerana ijoroanao dia fifangaroan-javatra feno tsy fitovian-kevitra fatratra ka vitsy ihany no ho voafitaka.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Ao amin’ny Apokalypsy 13 dia aseho mazava io lohahevitra io; [Apokalypsy 13:11–17, notsongaina].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Ity no fitsapana tsy maintsy holalovan’ny vahoakan’Andriamanitra alohan’ny hanisiana tombo-kase azy. Izay rehetra nanaporofo ny tsy fivadihany tamin’Andriamanitra tamin’ny fitandremana ny lalàny sy ny fandavana tsy hanaiky sabata sandoka, dia hilahatra eo ambanin’ny sainan’i Jehovah Tompo Andriamanitra, ary handray ny tombo-kasen’Andriamanitra velona. Fa izay mahafoy ny fahamarinana avy any an-danitra ka manaiky ny sabata alahady, dia handray ny mariky ny bibidia.” Manuscript Releases, volume 15, 15.
The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.
Nikatona tamin’ny 22 Oktobra 1844 ny varavarana, izay naneho mialoha ny varavarana hikatona amin’ny lalàn’ny Alahady. Nilaza ny Rahavavy White fa ny fitsapana momba ny sarin’ny bibidia no fitsapana tsy maintsy lalovantsika “alohan’ny” hifaranan’ny fotoam-pahasoavana, ary nilazany koa fa io fitsapana io no anapahana ny anjarantsika mandrakizay. Alohan’ny lalàn’ny Alahady, ny ampakarina dia manomana ny tenany, ary izany dia mitaky ny fananana ny fitafiam-panambadiana sahaza, fitafiana izay tsy maintsy hodiovina amin’ny afon’ny fanadiovana ataon’ilay Iraky ny Fanekena. Apetraka ny tombo-kase alohan’ny fampakaram-bady, ary avy eo dia tanteraka amin’ny lalàn’ny Alahady ny fampakaram-bady.
Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.
Nanamarika i Sister White fa ny fanisiana tombo-kase dia fiorenana mafy ao amin’ny fahamarinana, na amin’ny saina izany na amin’ny fanahy. Nambarany koa fa rehefa voaisy tombo-kase ny vahoakan’Andriamanitra, dia amin’izay vao ho tonga ny fihovitrovitry ny fitsaran’Andriamanitra. Ny fihovitrovitra dia ireo fitsarana izay manomboka amin’ilay horohoron-tany ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, izay lalàn’ny Alahady any Etazonia.
The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.
Ny tempolin’ny Millerita dia vita tamin’ny Antso Tamin’ny Misasakalina, ka mampahafantatra fa ny tombo-kase dia apetraka alohan’ny mariky ny lalana fahatelo amin’ny fitsarana. Ao amin’ny faneken’i Abrahama, ny dingana fahatelo amin’ny fitsarana dia Isaka teo an-tendrombohitra Moria, izay maneho mialoha tsy ny amin’i Kristy teo amin’ny hazo fijaliana ihany, fa ny fanatitra atolotry ny Levita ao amin’ny Malakia toko fahatelo koa.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.
Ary hipetraka tahaka ny mpandrendrika sy mpanadio volafotsy Izy; ary hodioviny ny zanak’i Levy, sy hosenoiny tahaka ny volamena sy ny volafotsy izy, mba hanaterany fanatitra amin’ny fahamarinana ho an’i Jehovah. Ary amin’izany ny fanatitry ny Joda sy Jerosalema dia ho mahafaly an’i Jehovah, tahaka ny tamin’ny andro taloha sy tahaka ny tamin’ny taona fahiny.
And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.
Ary hanatona anareo Aho ho amin’ny fitsarana; ary ho vavolombelona faingana hanohitra ny mpanao ody, sy ny mpijangajanga, sy ny mpianiana lainga, ary ny mpampahory ny mpikarama amin’ny karamany, ny mpitondratena, sy ny kamboty, ary izay mampivily ny vahiny tsy hahazo ny zony, ka tsy matahotra Ahy, hoy Jehovah, Tompon’ny maro. Malakia 3:3–5.
After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.
Aorian’ny fizotry ny fanadiovana, ny fanatitra dia “amin’izay” vao ho tahaka ny tamin’ny andro fahiny, ary ny fanatitra dia voaomana mandritra ny asa farany amin’ny fitsarana, satria amin’izay indrindra no ampitahaina amin’ireo virijina adala ny Levita izay efa nodiovina sy voaomana ho fanatitra, ka i Kristy no ho “vavolombelona faingana hiampanga” azy ireo. Ilay “vavolombelona faingana” dia ilay “vavolombelona mahatoky ho an’ny fiangonana Laodikia,” izay manipy an’i Sebna toy ny baolina ho any an-tsaha lavitra, ary mandroaka an’ireo Laodikiana hiala amin’ny vavany amin’ny fandoavana mahery vaika. Ho faingana ny fisarahana ny vary sy ny tsimparifary, fa haingana ny fihetsiketsehana farany. Izany iraka faingana izany dia Izy izay tonga tampoka ao amin’ny tempoliny ao amin’ny Malakia toko fahatelo.
The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.
Ny fampiakarana ny fanatitra ao amin’i Malakia “tahaka ny tamin’ny andro fahiny,” dia ny fampiakarana ny fanevan’ny iray hetsy sy efatra amby efatra alina; izany no fampiakarana ny fanatitra mofo roa ahetsiketsika tamin’ny Pentekosta; izany no fampiakarana ny menarana teo amin’ny hazo lava tany an-efitra; izany no fampiakarana an’i Kristy teo amin’ny hazo fijaliana ary izany no fampiakarana an’i Sadraka sy Mesaka ary Abednego tao amin’ny lafaoro mirehitra niaraka tamin’i Kristy, raha mbola talanjona sy gaga izao tontolo izao rehetra izao; izany no famoahana ny tabilao 1843, sy ny tanjona nokendrena ho an’ny tabilao 1850.
It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.
Tamin’ny dingana faharoa tamin’ny faneken’i Abrahama no nanorenana sy nampiharana ny fomban’ny famorana, ka tonga famantarana ny fanekena izany. Abrahama, tsy tahaka an’i Mosesy, dia namora an’Isaka avy hatrany, ka rehefa nanandratra azy ho fanatitra izy tamin’ny dingana fahatelo, dia hisolo tena ny famantarana Isaka. Io famantarana io dia hosoloina batisa any aoriana, ary izy roa ireo miaraka no manome vavolombelona roa momba ny famantaran’ny hazofijaliana.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.
“Inona no tombo-kasen’Andriamanitra velona, izay apetraka eo amin’ny handrin’ny olony? Izany dia marika izay azon’ny anjely vakina, fa tsy azon’ny mason’olombelona; fa tsy maintsy hitan’ilay anjely mpandrava io mariky ny fanavotana io. Ny saina manan-tsaina dia efa nahita ny famantaran’ny hazo fijalian’i Kalvary eo amin’ireo zanakalahy sy zanakavavy natsangan’ny Tompo ho Azy. Esorina ny fahotan’ny fandikana ny lalàn’Andriamanitra. Izy ireo dia mitafy ny fitafian’ny fampakaram-bady, ary mankatò sy mahatoky amin’ny didin’Andriamanitra rehetra.” Manuscript Release, number 21, 51.
In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?
Ao amin’ny dingana voalohan’ny fanekena ao amin’ny Genesisy toko faha-dimy ambin’ny folo, dia aseho ny faminaniana ara-potoana momba ny 400 taona amin’ny fanandevozana, ary i Paoly kosa manondro io fe-potoana io ihany ho 430 taona. Manomboka amin’ny fiantsoana ao amin’ny Eksodosy toko faha-roa ambin’ny folo ny fanisàn’i Paoly, satria ampidiriny ao koa ny fotoana nivahinian’i Abrama. Raha dinihina akaiky, ny efajato taona raha ampifandraisina amin’ny telopolo taona dia tandindona iray apetrak’i Paoly, ary ny efajato taona asehon’i Abrama dia tandindona iray hafa. Koa inona no asehon’ny fe-potoana efajato taona, ary inona no asehon’ny fe-potoana efajato sy telopolo taona, ary inona no asehon’ny telopolo taona?
The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.
Ny manam-pahaizana dia naneho tamin’ny fomba marina fa ireo efajato sy telopolo taona dia azo zaraina ho fe-potoana roa samy maharitra roanjato sy dimy ambin’ny folo taona: ny fe-potoana voalohany tsy nisy fanandevozana na fanompoana, ary ny faharoa dia fanandevozana.
Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.
Abrahama dia niditra tao Kanana tamin’ny faha-75 taonany, ary Isaka dia teraka fony Abrahama 100 taona (25 taona tatỳ aoriana). Jakoba dia teraka fony Isaka 60 taona, ary Jakoba dia niditra tany Egypta fony izy 130 taona. Izany dia mitontaly 215 taona tany Kanana sy 215 taona tany Egypta, ka mahatratra 430 taona ny fitambarany. Ho an’ny mpianatra ny faminaniana, izany dia manome fijoroana vavolombelona roa, avy amin’ny tandindon’ny fanekena roa, ho an’i Paoly, tahaka an’i Abrama izay novana anarana. Paoly dia manondro ny 430 ary Abrama ny 400. Ny fahatanterahana mifanindran-dàlana, andalana manaraka andalana, an’ireo faminaniana ara-potoana roa mifamatotra ireo dia mifandray amin’ny vanim-potoanan’ny fanekena voalohany izay nitarika ho amin’ny fanorenana ny vahoaka nofidin’Andriamanitra.
When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”
Rehefa tonga teo amin’ny tantara Kristy mba hanamafy ny fanekena amin’ny maro mandritra ny herinandro iray, io herinandro io dia naneho faminaniana roa mifamatotra momba ny fotoana. Ny faminaniana efajato sy telopolo taona an’i Paoly dia azo zaraina ho ampahany roa mitovy, tahaka ny amin’ny herinandron’i Kristy. Ny 215 taona tany Kanana, narahin’ny 215 taona tany Egypta, dia tandindon’ny fijoroana vavolombelon’i Kristy tamin’ny tenany nandritra ny 1260 andro, narahin’ny 1260 andro nisy ny fijoroana vavolombelon’i Kristy tamin’ny alalan’ny tenan’ny mpianany. Ny 2520 andro nanamafisan’i Kristy ny fanekena dia maneho koa ireo impito izay “adiavin’ny fanekeny.”
From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.
Hatramin’ny 723 tal. J.K. ka hatramin’ny 1798 dia 2520 taona, ary ireo taona ireo dia mizara ho vanim-potoana roa samy 1260 taona, maneho ny fanitsakitsahan’ny fanompoan-tsampy ny fitoerana masina sy ny maro mandritra ny 1260 taona, arahin’ny fanitsakitsahan’ny fahefana papaly ny fitoerana masina sy ny maro mandritra ny 1260 taona. Ny afovoan’ny herinandron’i Kristy dia ny hazo fijaliana, ary ny afovoan’ny herinandro (538) dia miteraka 1260 taona amin’ny fijoroana vavolombelon’ny fanompoan-tsampy, arahin’ny 1260 taona amin’ny fijoroana vavolombelon’ny fanompoan-tsampy avy amin’ilay mpianatry ny fanompoan-tsampy, dia ny fahefana papaly. Rehefa nohamafisina teo amin’ny hazo fijaliana ny fanjakan’ny fahasoavan’i Kristy, dia tandindon’ny taona 538 izany, tamin’izay nohamafisina ny fanjakan’ny antikristy. Teo amin’ny hazo fijaliana dia nolalovina i Isiraely ara-bakiteny ka i Isiraely ara-panahy no nanomboka. Tamin’ny 538 kosa dia nolalovina ny fanompoan-tsampy ara-bakiteny, ary ny fanompoan-tsampy ara-panahy no nanomboka.
Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.
Ny faminanian’i Abrama momba ny efajato taona dia efajato sy telopolo taona ihany koa. Faminaniana iray ihany izany, nefa aseho amin’ny alalan’ny tandindon’ny fanekena roa. Ireo faminaniana roa mifandray momba ny fotoana ireo dia nanondro ny fanandevozana sy ny fanafahana ny olon’Andriamanitra, izay hotanterahina eo am-piandohan’ny tantaran’ny fanekena tamin’ny Isiraely fahiny. Eo amin’ny fiafaran’ny tantaran’ny fanekena tamin’ny Isiraely fahiny, dia misy faminaniana iray momba ny fotoana izay mifanaraka amin’ny iray hafa, araka ny fifandraisan’ny iray andro ho iray taona, ka izany no manondro faminaniana roa momba ny fotoana izay manasongadina ny fanafahana sy ny fanandevozana.
In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.
Eo amin’ny tantara afovoan’ny fiandohana sy ny fiafaran’ny Isiraely fahiny no ahitantsika an’i Daniela ao amin’ny fahababoan’i Babylona. Avy amin’izany tantaran’ny fanekena izany, izay manondro fanandevozana sy fampanantenana fanafahana, no anehoana ilay faminaniana izay mampifamatotra ny tantaran’ny faneken’ny Isiraely fahiny amin’ny tantaran’ny faneken’ny Isiraely maoderina. Ao amin’ny bokin’i Daniela dia misy faminaniana roa momba ny fotoana voafaritra. Ny “fianianana” momba ny “impito” nataon’i Mosesy ao amin’ny Levitikosy faha-enina amby roapolo dia aseho ao amin’ny Daniela 9/11, ary toy izany koa ny fanontaniana ao amin’ny andininy faha-telo ambin’ny folo ao amin’ny Daniela toko fahavalo, izay mitarika ho amin’ny valiny ao amin’ny andininy faha-efatra ambin’ny folo, izay manondro ilay faminaniana momba ny 2300 taona. Ilay “fianianana”, izay raha voahitsakitsaka dia lasa “ozon’i Mosesy” ao amin’ny Daniela sivy iraika ambin’ny folo, rehefa tanterahina tamin’ny 677 talohan’i Kristy tamin’ny fanjakana atsimo dia nifarana tamin’ny 22 Oktobra 1844, tahaka ny nifaranan’ny 2300 taona koa. Ireo fanaparitahana 2520 roa ireo dia hita ao amin’ny fanontaniana ao amin’ny andininy faha-telo ambin’ny folo, ary ny valin’ny andininy faha-efatra ambin’ny folo dia ny 2300.
As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.
Toy ny tamin’i Mosesy, izay alpha amin’ny tantaran’ny fanekena tamin’ny Isiraely fahiny, ary toy ny tamin’i Kristy, izay omega amin’ny tantaran’ny fanekena tamin’ny Isiraely fahiny, dia nahitana faminaniana ara-potoana roa mifamatotra koa ny tantaran’ny fiandohana alpha amin’ny Isiraely maoderina. Ny iray dia naneho fatorana sy fanandevozana, ary ny iray kosa fanafahana. Ny fizarana ny 430 taona ho vanim-potoana roa mitovy ao amin’ny tantara alpha-n’ny Isiraely fahiny, izay naneho mialoha ny fizarana ara-paminaniana naverina indray tao amin’ilay herinandro izay nanamafisan’i Kristy ny fanekena, sy ilay vanim-potoana mifamatotra amin’ny fitsarana noho ny fandikana ny fanekena izay nozaraina ho vanim-potoana roa mitovy, dia mametraka vavolombelona roa: fa ny tantara alpha-n’ny Isiraely maoderina dia hanana vatofantsika ara-paminaniana mitovy amin’izany. Ny 2520 taona sy ny 2300 taona izay mifarana miaraka dia manome ny vavolombelona fahatelo momba ny faminaniana ara-potoana roa mifamatotra, izay manana faminaniana iray voazarazara mitovy eo afovoany.
Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.
Ny vavolombelona telo dia hitarika ny fanahy iray hanantena fa rehefa miditra amin’ny fanekena miaraka amin’ireo iray hetsy sy efatra alina sy efatra arivo ny Tompo ao amin’ny tantaran’ny omega-n’i Isiraely maoderina, dia hisy faminaniana roa mifandraika momba ny fotoana ara-paminaniana, ary vanim-potoana iray mifamatotra amin’izany izay mizara ho ampahany roa mitovy; nefa tsy afaka ho toy izany izany, satria rehefa niditra tamin’ny fanekena tamin’i Isiraely maoderina ny Tompo, dia nanandratra ny tànany ho any an-danitra Izy ka nanambara fa tsy hisy fotoana intsony.
The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.
Ny faneken’ny iray hetsy sy efatra arivo amby efa-polo sy efatra dia asehon’ny mofo ahetsiketsika roa avy amin’ny fanatitra voaloham-bokatra varimbazaha. Ny rafitra ara-paminaniana misy vavolombelona telo, arahin’ny vavolombelona roa sosona izay tsy manana ny fanavahana amin’ny fotoana ara-paminaniana, dia hita ao amin’ny fanatitr’i Abrama: ombivavy vavy iray (izay nozaraina mitovy), osivavy iray (izay nozaraina mitovy), ary ondrilahy iray (izay nozaraina mitovy), arahin’ny domohina iray sy zana-boromailala iray.
The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.
Ny fanatitra telo voalohany dia samy nisy telo taona mifamatotra amin’ny tandindona nentiny, ka manambara fa maneho fanatitra telo izay nanana fotoana ara-paminaniana izy ireo. Tsy vitan’ny hoe samy nanana fotoana ara-paminaniana avokoa ireo fanatitra telo ireo, fa ny tsirairay tamin’izy ireo koa dia nanana fotoana ara-paminaniana izay nizara mitovy ho vanim-potoana roa. Ny voromailala sy ny zana-boromailala dia tsy misy taona voafaritra aminy; ny hany takiana dia ny hoe mbola tanora izy, satria izy ireo no maneho ny taranaka farany amin’ny vahoakan’ny fanekena, izay asehon’ny vorona roa, na andiany roa.
The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.
Ny andiany roa dia maneho ny vahoaka betsaka sy ny iray hetsy sy efatra arivo amby efatra alina, kanefa ireo vorona roa kosa dia mitana heviny faharoa. Ny voromailala dia iray amin’ireo fanatitra ho an’ny fitoerana masina, ary rehefa dinihinao ny famaritana ny voromailala amin’ny maha-fanatitra azy, matetika kokoa noho ny tsy izy dia manondro karazana domohina izany; fa ny voromailala ao amin’ny fanatitr’i Abrama kosa dia manondro vorona mbola tanora loatra ka tsy mbola manam-bolo, na ny ratsy kokoa aza, vorona izay noesorina ny volony. Eo amin’io ambaratonga ara-paminaniana io, ireo vorona roa ireo dia ny vary sy ny tsimparifary.
In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.
Amin’ny andro farany dia hasandratra ho eny amin’ny lanitra tahaka ny vorona ny faneva, ary izany dia hataony amin’io fotoana indrindra io izay hanandratan’ny vorona maloto roa ny faharatsiana sy hametrahany azy eo ambonin’ny seza fiandrianany any Sinara.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.
Dia nandeha nivoaka ilay anjely izay niresaka tamiko ka nanao tamiko hoe: Atopazy ankehitriny ny masonao, ka jereo izay zavatra mivoaka eo. Dia hoy izaho: Inona izany? Ary hoy izy: Ity no efa mivoaka eo. Hoy koa izy: Ity no endrik’izy ireo manerana ny tany rehetra. Ary, indro, nisy talenta firaka nasandratra; ary ity no vehivavy mipetraka eo afovoan’ny efa.
And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.
Dia nanao hoe: Izao no faharatsiana. Dia natsipiny tao afovoan’ny efa izany; ary natsipiny teo ambonin’ny vavany ny takela-by firaka.
Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Dia nanandratra ny masoko aho ka nijery, ary indro, nisy vehivavy roa nivoaka, ary ny rivotra no teo amin’ny elany; fa nanana elatra tahaka ny elatry ny vano izy; ary nentin’ireo niakatra teo anelanelan’ny tany sy ny lanitra ny efaha. Dia hoy izaho tamin’ilay anjely izay niresaka tamiko: Hankaiza no itondran’ireto ny efaha? Ary hoy izy tamiko: Hanorina trano ho azy any amin’ny tanin’i Sinara; ary haorina mafy izany ka hapetraka eo amin’ny fanorenany avy izany. Zakaria 5:5–11.
The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.
Ny papa, izay aseho ho “faharatsiana”, na izay antsoin’i Paoly hoe “ilay ratsy fanahy”, dia nahazo ny ratra mahafaty azy tamin’ny taona 1798, rehefa napetraka teo ambonin’ny harona ipetrahany ny talenta firaka. Taorian’izany, ny spiritisma sy ny Protestanta nihemotra no hampiakatra azy ka hanorina trano ho azy any Sinara, amin’io fotoana io indrindra izay hamitan’Andriamanitra ny fanorenana ilay trano izay hatsangany ho faneva. Ao amin’i Zakaria, ilay faneva sandoka dia ilay vehivavin’ny faharatsiana, ary ny faneva kosa dia aseho ho voromailala. Amin’izany ny izao tontolo izao dia hisafidy eo amin’i Roma, izay tranom-borona itoeran’ny vorona maloto sy ankahalaina rehetra, sy ny voromailala, tandindon’ny faneken’Andriamanitra amin’ny olombelona.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Ary niantso tamin’ny feo mahery izy ka nanao hoe: Rava i Babylona lehibe, rava izy, ka tonga fonenan’ny demonia sy fitoeran’ny fanahy maloto rehetra ary tranom-borona ho an’ny vorona maloto sy mahatsiravina rehetra. Apokalypsy 18:2.
Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.
Kristy dia nilaza, mifandraika amin’ny fahafatesany sy ny fitsanganany amin’ny maty hoe: “ravay ity tempoly ity, ary hatsangako indray amin’ny hateloana.” Ireo telo andro ireo dia maneho fe-potoana ara-paminaniana izay ananganana tempoly, tahaka ny nitranga tamin’i Mosesy, tamin’i Kristy, ary tamin’ny Millerites. Ny fitakiana telo taona momba ny fanatitr’i Abrama, dia vantotr’ombivavy sy osivavy ary ondrilahy, no maneho fa ao anatin’ny tantara telo amin’ny fanekena izay dinihintsika ankehitriny dia haorina ny tempoly. Ny tempolin’ny fanekena farany an’ny iray hetsy sy efatra arivo amby efatra alina dia ilay faneva izay hasandratra ho satroboninahitra ho any an-danitra. Noho izany antony izany, ny vantotr’ombivavy sy ny osivavy ary ny ondrilahy dia bibin’ny tany, ka izany no mampiavaka azy amin’ireo vorona izay manidina eny amin’ny lanitra. Ny tempolin’ny fanekena izay aorina amin’ny andro farany dia amin’izay fotoana hanandratana an’i Jerosalema ho ambonin’ny havoana sy ny tendrombohitra rehetra.
Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.
Na dia mbola tsy voafaritro aza hatramin’izao ny singa rehetra amin’ny dingana voalohany amin’ireo dingana telo fanekena nataon’i Abrama, dia hatreto, ny singa rehetra izay efa nodinihintsika dia samy manana tandrify azy eo amin’ny fiandohana sy ny fiafaran’ny Isiraely ara-bakiteny fahiny, ary eo amin’ny fiandohan’ny Isiraely maoderina. Efa nasehontsika tao amin’ny dingana voalohany amin’ny fanekena nataon’i Abrama ireo dingana telo an’ireo anjely ao amin’ny Apokalypsy faha-efatra ambin’ny folo. Ny fraktaly an’ireo anjely telo izay ao amin’ny dingana voalohany amin’ny fanekena nataon’i Abrama dia mbola ho tohanana mazava kokoa aza rehefa hodinihintsika ny dingana faharoa sy fahatelo amin’ny fanekena nataon’i Abrama.
Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.
Ny fanatitra “valo” nataon’i Abrama dia tsy fanatitra izay ho tonga anisan’ny fombafomba ao amin’ny fitoeran-masin’i Mosesy ihany, fa manondro sy manamafy koa ny anjara asan’ny fotoana ara-paminaniana ao amin’ny tantaran’ny vahoakan’ny faneken’Andriamanitra. Manamafy ny fiandohana sy ny fiafaran’ny Isiraely amin’ny maha-vahoaka voafidin’Andriamanitra azy ireo izy, na ara-bakiteny izany na ara-panahy.
Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.
Ny 430 taona an’i Paoly dia vanim-potoana ara-paminaniana izay tsy azo sarahina ara-lojika amin’ny 400 taona an’i Abrama. Rehefa apetaka mifampitohitohy izy ireo, dia miteraka fe-potoana telopolo taona, arahin’ny efajato taona. Eto no hanohizantsika amin’ny lahatsoratra manaraka.
“The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.
“Ny faminaniana voarakitra ao amin’ny Testamenta Taloha dia tenin’ny Tompo ho an’ny andro farany, ary ho tanteraka tokoa tahaka ny nahitantsika ny fandravana an’i San Francisco.” Taratasy 154, 26 Mey 1906.