The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.
Ny bokin’i Joela dia manambara fa ny fandravana ny tanim-boalobok’Andriamanitra dia mitranga amin’ny taranaka fahefatra.
The word of the Lord that came to Joel the son of Pethuel.
Ny tenin’i Jehovah izay tonga tamin’i Joela, zanak’i Petoela.
Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.
Henoy izao, ianareo anti-panahy, ary mihainoa tsara, ianareo rehetra mponina amin’ny tany. Efa nisy toy izao va tamin’ny andronareo, na dia tamin’ny andron’ny razanareo aza? Lazao amin’ny zanakareo izany, ary aoka ny zanakareo hilaza amin’ny zanany, ary ny zanany kosa amin’ny taranaka hafa indray.
That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
Izay sisa navelan’ny valala lehibe dia nohanin’ny valala mpihinan-javatra; ary izay sisa navelan’ny valala mpihinan-javatra dia nohanin’ny kankana mpandrava; ary izay sisa navelan’ny kankana mpandrava dia nohanin’ny sompanga.
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 1:1–5.
Mifohaza, ianareo mpimamo, ka mitomania; ary midradradradrà, ianareo rehetra mpisotro divay, noho ny amin’ny ranom-boaloboka vaovao; fa voaesotra tsy ho amin’ny vavanareo izany. Joela 1:1–5.
The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.
Ny fanoharana ny amin’ireo virijiny folo dia ny fanoharana ny Advantisma, ary ny fifohazana ao amin’ilay fanoharana dia mitranga rehefa sarahina ny vary sy ny tsimparifary; amin’izay fotoana izay no ahatsapan’ny tsimparifary fa efa “voatapaka” tamin’ilay “divay vaovao” izy. Ny teny hoe “voatapaka” dia maneho ny dingana voalohan’ny fanekena nataon’i Abrama, izay nanapahana ho roa ny ombivavy vavy tanora, ny osivavy ary ny ondrilahy tao amin’ny fombafomba fanamafisana ny fanekena tamin’ny rà. Ao amin’io andalan-tenin’ny fanekena io ihany indrindra no ambaran’Andriamanitra fa hamangy ny olony amin’ny fitsarana Izy amin’ny taranaka fahefatra.
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.
Ary hoy Izy tamin’i Abrama hoe: Fantaro marina tokoa fa ny taranakao ho vahiny any amin’ny tany izay tsy azy, ary hanompo azy; ary hampahoriny efa-jato taona izy. Ary koa ilay firenena izay hotompoiny dia hotsaraiko; ary rehefa afaka izany dia hivoaka miaraka amin’ny fananana be izy. Ary ianao handeha amim-piadanana ho any amin’ny razanao; halevina amin’ny fahanterana tsara ianao. Fa amin’ny taranaka fahefatra dia hiverina atỳ indray izy; fa ny heloky ny Amorita tsy mbola feno akory. Genesisy 15:13–16.
When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.
Rehefa tanteraka tamin’ny taranaka fahefatra ny faminaniana, dia tamin’ny taranak’i Mosesy, no namoahan’ny Tompo ampahibemaso ny Didy Folo ho tandindon’ny fanekena amin’Andriamanitra sy ny olony voafidy. Tao amin’ny faharoa amin’ireo didy folo ireo no nanandratana ny fahazavan’ny taranaka efatr’i Abrama.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Aza manao sarin-javatra voasokitra ho anao, na endriky ny zavatra any an-danitra ambony, na izay etỳ ambonin’ny tany ambany, na izay ao anaty rano ambanin’ny tany; aza miankohoka eo anatrehany, na manompo azy; fa Izaho Jehovah Andriamanitrao dia Andriamanitra saro-piaro, mamaly ny heloky ny ray amin’ny zanaka hatramin’ny taranaka fahatelo sy fahefatra amin’izay mankahala Ahy; ary maneho famindram-po amin’ny arivo taranaka kosa ho an’izay tia Ahy sy mitandrina ny didiko. Eksodosy 20:4–6.
The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”
Ny taranaka efatra ao amin’ny faneken’i Abrama dia nampidirina tao anatin’ny fanandratana ny toetran’Andriamanitra amin’ny maha-Andriamanitra saro-piaro Azy. Ny fialonany dia ampitahaina amin’ny sarin-javatra voasokitra. Ao amin’ny taranaka fahefatr’i Abrama dia hitantsika koa ny fitsarana mandroso tsikelikely. Ny fitsarana dia namely ny firenena izay nanandevozana ny olon’Andriamanitra, ary koa ny olon’Andriamanitra, ary rehefa afaka izany dia hotsaraina ny Amorita. Abrama dia manondro fizotry ny fitsarana mandroso izay manomboka amin’ny ankohonan’Andriamanitra ka mandalo amin’izao tontolo izao tsikelikely, ary ny didy faharoa dia manondro fa ny fizotry ny fitsarana dia mizara ny olombelona ho sokajin’izay mankahala an’Andriamanitra sy sokajin’izay tia an’Andriamanitra, ka izany no anehoany mialoha ny lalàn’ny Alahady izay miantso mafy hoe: “Raha tia Ahy hianareo, tandremo ny didiko.”
In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.
Tamin’io fotoana io ihany izay nanomezana ny Lalàna teny Sinay, dia naseho an’i Mosesy ny toetran’Andriamanitra.
And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.
Dia hoy Jehovah tamin’i Mosesy hoe: Mandavaha vato fisaka roa ho anao, tahaka ny voalohany; ary hosoratako eo amin’ireo vato fisaka ireo ny teny izay teo amin’ny vato fisaka voalohany, izay novakianao. Ary miomàna rahampitso maraina, ka miakara rahampitso maraina ho any an-tendrombohitra Sinai, ary misehoa eo anatrehako any an-tampon’ny tendrombohitra. Ary aoka tsy hisy olona hiakatra miaraka aminao, ary aoka tsy hisy olona ho hita manerana ny tendrombohitra rehetra; ary koa aoka tsy hihinana ahitra eo anoloan’izany tendrombohitra izany ny ondry aman’osy sy ny omby.
And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,
Dia namapa vato fisaka roa tahaka ny voalohany; ary nifoha maraina koa Mosesy, dia niakatra ho any an-tendrombohitra Sinay, araka izay nandidian’i Jehovah azy, sady nitondra teny an-tànany ireo vato fisaka roa. Ary Jehovah nidina tao amin’ny rahona ka nitsangana teo aminy teo, ary nanambara ny anaran’i Jehovah. Ary Jehovah nandalo teo alohany, ka nanambara,
The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.
Jehovah, Jehovah Andriamanitra, mamindra fo sy miantra, mahari-po sady be famindram-po sy fahamarinana, mitahiry famindram-po ho an’ny arivo mandimby, mamela heloka sy fahadisoana ary ota, nefa tsy mba manamarina velively ny meloka; mamaly ny heloky ny ray amin’ny zanaka sy amin’ny zafin-janaka, hatramin’ny taranaka fahatelo sy fahefatra.
And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.
Dia Moses dia nandeha faingana, dia niondrika tamin’ny tany ka niankohoka. Ary hoy izy: Raha nahita fitia teo imasonao aho ankehitriny, Tompo ô, aoka ny Tompo, mifona aminao aho, handeha eo afovoantsika; fa olona mafy hatoka izy ity; koa mamelà ny helokay sy ny fahotantsika, ary raiso ho lovanao izahay. Eksodosy 34:1–9.
The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.
Ny fanolorana fanindroany ny lalàna dia mifandrindra amin’ny tabilao pioniera 1850. Nopotehina ny takela-bato voalohany, ary nisy hadisoana teo amin’ny tarehimarika tao amin’ny tabilao voalohany. Tamin’izany Israely fahiny dia natao ho mpitahiry ny lalàna, ary Israely maoderina kosa dia natao ho mpitahiry ny lalàn’Andriamanitra sy ny lalàn’ny Teny ara-paminanian’Andriamanitra. Raha vao natolotra voalohany ireo takela-bato roa, dia nisy fikomiana ara-bakiteny tao an-toby; ary raha natolotra ny tabilao 1850, dia nisy fikomiana ara-panahy niforona tao an-toby. Ny faminanian’i Abrama momba ny taranaka fahefatra dia tanteraka tamin’i Mosesy tao amin’ny taranaka fahefatra, izay nanitaran’Andriamanitra ny fanambarana momba ny fitsarana tao amin’ny taranaka fahefatra ao amin’ny didy faharoa. Ny sarin-javatra voasokitra dia tonga hosoka manoloana ny fanompoam-pivavahana marina amin’Andriamanitra, ary ny fialonan’ny toetran’Andriamanitra dia nampifamatotra tamin’ny fitsarana. Avy eo Mosesy dia nahita ny voninahitr’Andriamanitra. Hitany ny fialonan’Andriamanitra ho singa iray amin’ny toetran’Andriamanitra, araka ny asehon’ny “anarany,” ary aseho ihany koa ny fifandraisana misy eo amin’ny mpivavaka sy ny fahotan’ny razany.
When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.
Rehefa nodiovin’i Kristy fanintelony ny tempoly, dia tsaroan’ny mpianatra fa ny fahazotoana noho ny tranony no nandany Azy. Ny hoe “fahazotoana” dia ilay teny hoe “fialonana.” Ny toetran’Andriamanitra izay maneho ny fialonany no antony nanosika an’i Kristy hanadio ny tempoliny, ary ilay toetra ara-paminaniana momba ny filàna hiaiky ireo fahotan-drainareo dia ho tonga tatỳ aoriana ho singa tena ilaina ao amin’ny antso ho amin’ny fibebahana ao amin’ny fitsarana “impito” ao amin’ny Levitikosy enina amby roapolo. Ny “taranaka fahefatra” an’i Abrama dia mitombo lanja hatrany hatrany arakaraka ny fitohizany manerana ny tantaran’ny fanekena. Ny bokin’i Joela dia maneho ny fotoanan’ny ranonorana aoriana, izay mitranga amin’ny andro farany. Ny bokin’i Joela dia mametraka ny hafany eo ambonin’ny fampidirany ny hafatry ny taranaka efatra, ho lohahevitra izay voarakitra tao amin’ilay dingana voalohany indrindra amin’ny fanekena telo sosona nataon’i Abrama tamin’Andriamanitra. Izany lohahevitra izany dia tonga amin’ny famaranana azy ao amin’ny bokin’i Joela.
Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.
Raha tany amin’ny Tany Nampanantenaina ny Fiaran’ny fanekena, dia tao Silo no nisy azy, izay ampifanoharina amin’ny fiantsoana an’i Samoela i Ely, mpisoronabe, izay ratsy fanahy sy adala, mbamin’ireo zanany lahy roa mpanao ratsy. Ho tonga dingana iray teo amin’ny dian’ny Fiara i Silo, dia ilay tandindon’ny fanekena. Rehefa avy nampiasaina ho tandindon’ny fampirodanana ny mandan’i Jeriko ny Fiara, dia nitoetra tao Silo nandritra ny efa-jato taona teo ho eo izy, mandra-pahafatin’i Ely sy ireo zanany lahy ratsy fanahy. Dia azon’ny Filistina babo izy tamin’izany, ary nony avy eo, raha nampakarin’i Davida ho any Jerosalema ny Fiara, dia tanteraka ny fanoharana voalohany ny amin’ny fidirana amim-boninahitra ao Jerosalema. Ny antony voalaza nampakarana ilay tandindon’ny fanekena ho any Jerosalema dia satria nifidy hametraka ny anarany ao Jerosalema Andriamanitra, ary ny anarany dia mifandray amin’ny fahasaro-piarony, izay mifandray amin’ny fitsarana saro-piaro ataony amin’ny taranaka fahefatra.
At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”
Amin’ny didin’ny Alahady no hanandratran’ny Tompo ny fiangonana mpandresy ho ambonin’ny havoana sy ny tendrombohitra rehetra, ary ny jentilisa hiteny hoe: “Avia, andeha isika hiakatra any an-tranon’Andriamanitra.”
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Ary amin’ny andro farany dia hiseho izao: ny tendrombohitry ny tranon’i Jehovah dia hampiorenina ho eo an-tampon’ny tendrombohitra, ary hasandratra ho ambonin’ny havoana; ary ny firenena rehetra hirohotra ho any aminy. Ary olona maro no handeha ka hanao hoe: Avia ianareo, ary aoka isika hiakatra ho any amin’ny tendrombohitry Jehovah, ho any an-tranon’Andriamanitr’i Jakoba; ary Izy hampianatra antsika ny lalany, ka handeha amin’ny alehany isika; fa avy any Ziona no hivoahan’ny lalàna, ary ny tenin’i Jehovah avy any Jerosalema. Isaia 2:2, 3.
The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,
Ny tenin’ny Tompo dia mivoaka avy any Jerosalema, satria any no nofidiny hametrahany ny “anarany.” Tamin’i Mosesy, “Jehovah nidina tao amin’ny rahona ka nitsangana teo aminy tao, ary niantso ny anaran’i Jehovah. Dia nandalo teo anoloany Jehovah ka niantso hoe,
The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.
Jehovah, Jehovah Andriamanitra, mamindra fo sy miantra, mahari-po, ary be fahatsaram-panahy sy fahamarinana, mitahiry famindram-po ho an’ny arivo, mamela heloka sy fahadisoana ary ota, nefa tsy mba manamarina velively ny meloka; mamaly ny heloky ny ray amin’ny zanaka sy amin’ny zafikely, hatramin’ny taranaka fahatelo sy fahefatra. Eksodosy 34:6, 7.
His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.
Ny “anarany” dia ny toetrany, ary ny toetran’Andriamanitra dia lalina tokoa sady tsotra tokoa. Andriamanitra dia fitiavana, ary izany no fanehoana tsotra nefa lavorary ny toetrany. Ny fahamarinam-panekena nomena an’i Abrama momba ny “taranaka fahefatra amin’ny fitsarana” dia nohalalina “andalana miampy andalana” tamin’ny fahazavana fanampiny ao amin’ny didy faharoa mikasika ny taranaka fahefatra. Avy eo ny fanandraman’i Mosesy dia manitatra ny fahazavana momba ny fifandraisan’ny taranaka fahefatra amin’ny toetran’Andriamanitra, amin’ny fanampiana ny fahazavan’ny fahasaro-piarony. Ny tsindrimandry dia efa namaritana ny toetra ho “hevitra sy fihetseham-po mitambatra,” nefa ny tsindrimandry koa dia efa nampahafantatra antsika fa ny hevitsika dia tsy tahaka ny hevitry ny Tompo. Ny toetrany dia ny heviny sy ny fihetseham-pony mitambatra, ary ny toetrany dia manana lafin-javatra maro dia maro mihoatra lavitra noho ny hevitsika sy ny fihetseham-pontsika maha-olombelona tsotra, ka izany no maha-samihafa azy: ny heviny dia avo tahaka ny lanitra raha oharina amin’ny tany.
For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.
Fa ny eritreritro tsy mba eritreritrareo, ary ny lalanareo tsy mba lalako, hoy Jehovah. Fa tahaka ny hahavon’ny lanitra noho ny tany no hahavon’ny lalako noho ny lalanareo sy ny eritreritro noho ny eritreritrareo. Isaia 55:8, 9.
So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?
Koa, indreto misy eritreritry ny olombelona tokony hosaintsainina; raha ny toetran’Andriamanitra no asehon’ny anarany, dia ny fisehoana rehetra amin’ny anaran’Andriamanitra dia fisehoan’ny toetrany avokoa. Ny Liona avy amin’ny firenen’i Joda no manisy tombo-kase sy manala tombo-kase ny Teniny ara-paminaniana, Palmoni no Ilay Mpandahatra mahagaga ny Isan’ny zava-miafina, sady Izy koa no Fakany avy amin’ny tany karankaina, ary koa ilay roimemy mirehitra, andry afo, Mikaela arkanjely, ary mbola mitohy hatrany, hatrany. Tsy manam-petra ny toetra samihafa amin’ny toetran’Andriamanitra araka izay asehon’ny anarany isan-karazany. Ity ilay “eritreritry ny olombelona tokony hosaintsainina.” Ao anatin’ireo fanehoana maro samihafa amin’ny toetran’Andriamanitra izay fantatra fa misy rehetra ireo, inona no heviny—fa ao amin’ilay dingana voalohany indrindra amin’ny fanekena ao amin’ny fizotran’ny fanekena telo sosona tamin’i Abrama—ny “fitsarana amin’ny taranaka fahefatra” no fanambarana fototra ao amin’ny fanekena—izay maneho ny anarany?
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.
Ary hoy Izy tamin’i Abrama hoe: Fantaro marina tokoa fa ny taranakao ho vahiny any amin’ny tany izay tsy azy, ary hanompo azy ireo; ary hampahoriny efajato taona izy ireo; ary koa ilay firenena izay hotompoiny dia hotsaraiko; ary rehefa afaka izany dia hivoaka mitondra fananana be izy ireo. Fa ianao kosa handeha any amin’ny razanao amim-piadanana; halevina amin’ny fahanterana tsara ianao. Fa amin’ny taranaka fahefatra dia hiverina atỳ indray izy ireo; fa tsy mbola tanteraka ny heloky ny Amorita. Genesisy 15:13–16.
The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.
Ny toetran’Andriamanitra amin’ny maha-Mpitsara ny olona sy ny firenena Azy dia manome fe-potoam-pitsapana ho an’ny olona, izay asehon’ny taranaka efatra. Andriamanitra no Mpitsara, mamindra fo Izy, mahari-po Izy, ary Izy no mitondra ny fitsaran’ny olona sy ny firenena ho amin’ny famaranana ao amin’ny taranaka fahefatra. Ny fanambarana fototra nataon’Andriamanitra tao amin’ny fanekeny tamin’ny vahoaka voafidy dia ahitana ny fitsarana amin’ny taranaka fahefatra. Tahaka ny hafatry ny anjely voalohany izay mitana ny toetra rehetra ananan’ny hafatry ny anjely telo tsirairay avy, dia toy izany koa ny dingana voalohan’ny faneken’i Abrama izay mitana ny toetran’ny fanekena telo sosona manontolo. Ny anarany dia izao: Izy no Mpitsara mamindra fo, izay mitsara amin’ny taranaka fahefatra. Ny dingana hafa rehetra ao amin’ny tantaran’ny fanekena amin’ny vahoaka voafidy dia miorina eo ambonin’izany fototra izany.
When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.
Rehefa apetraka eo amin’ny fifohazan’ny Antso Mamatonalina ao amin’ny andininy fahadimy ny bokin’i Joela, ary “tapaka tsy ho eo” amin’ny vavany ny “divay vaovao”, dia ny hafatra fototra momba ny fanekena izay manambara ny fikomian’ny vahoakan’ny fanekena, izay avy eo “tapaka tsy ho eo”, ho tanteraka amin’ny taranaka fahefatra, no fampidirana amin’izany fisarahana farany ao amin’ny fanekena izany amin’ny vahoaka voafidy ao amin’ny fanekena. “Tapaka tsy ho eo” izy ireo, satria tsy nahatakatra ny hafatra fototra momba ny fanekena.
That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.
Izany hafatra fototra momba ny fanekena ao amin’ireo andininy efatra ao amin’ny Genesisy toko faha-dimy ambin’ny folo izany no tsorakazo fandrefesana—dia ilay tsipika fitsarana ampiasaina rehefa aseho ho “divay vaovao” ny hafatra vato fehizoro momba ny fanekena amin’ny andro farany. Ny halehiben-javatra mifandray amin’ny fifohazan’ireo mamo avy amin’i Efraima, rehefa “tapaka” ny “divay vaovao”, dia tsy tena takatra marina raha tsy apetraka ao anatin’ny tontolon’ny fanambaràna fitsarana hamelezana ny taranaka fahefatra farany amin’ny vahoaka voafidy mpikomy, mandritra ny fotoam-pitsapana amin’ny ranonorana farany.
In Genesis seventeen, we find the second step of the threefold covenant with Abraham:
Ao amin’ny Genesisy toko fahafito ambin’ny folo, no ahitantsika ny dingana faharoa amin’ilay fanekena telo sosona tamin’i Abrahama:
And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;
Ary hoy Andriamanitra tamin’i Abrahama hoe: Hotandremanao noho izany ny fanekeko, dia ianao sy ny taranakao mandimby anao amin’ny taranany avy. Izao no fanekeko, izay hotandremanareo eo amiko sy eo aminareo ary eo amin’ny taranakao mandimby anao;
Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.
Ny zaza lahy rehetra eo aminareo dia hoforana. Ary hoforanareo ny nofon’ny hoditry ny filahianareo; ary izany no ho famantarana ny fanekena eo amiko sy ianareo. Ary izay zaza lahy valo andro no hoforana eo aminareo, dia ny zaza lahy rehetra amin’ny taranakareo, na izay teraka ao an-trano, na izay novidina tamin’ny vola avy amin’ny vahiny izay tsy taranakao. Izay teraka ao an-tranonao sy izay novidina tamin’ny volanao dia tsy maintsy hoforana; ary ny fanekeko ho ao amin’ny nofonareo ho fanekena mandrakizay. Ary ny zaza lahy tsy voafora, izay tsy voafora ny nofon’ny hoditry ny filahiany, dia hofongorana tsy ho isan’ny fireneny; efa nandika ny fanekeko izy. Genesisy 17:9–14.
The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.
Ny dingana faharoa dia manome vavolombelona faharoa ho an’ilay tandindon’ny hoe “esorina.” Ny teny adika hoe “esorina” dia miorina amin’ny fototeny hita amin’ireo biby nozarain’i Abrama ho roa tao amin’ny toko fahadimy ambin’ny folo, ary ao amin’ilay andalan-teny dia izay rehetra tsy voafora dia “hesorina” hiala amin’ny fanekena. Nosoloina ny batisa ny famorana teo amin’ny tantaran’ny fanekena, izay nanamafisan’i Kristy ireo fahamarinana ireo indrindra; ary noho izany antony izany, Izy, amin’ny maha-Ohatra antsika Azy, dia natsangana tamin’ny andro fahavalo.
That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.
Izany famantarana izany dia tokony ho tanterahina tamin’ny andro fahavalo, araka ny asehon’ireo fanahy valo tao amin’ny sambo-fiara. Ao amin’ny dingana faharoa no isehoan’ny fitsapana hita maso, na tamin’ny nifidianan’ny Isiraely teo amin’ireo mpaminanin’i Jezebela sy Elia mialoha ny fitsarana izay notanterahin’i Elia izany, na tamin’ny nisehoan’ny tarehin’i Daniela sy Sadraka sy Mesaka ary Abednego ho tsara tarehy sy matavy kokoa noho ny an’ireo izay nihinana ny hanin’ny mpanjaka; hita maso ny fitsapana faharoa. Ny famorana dia famantarana ny fiainana, ary ireo fanahy valo teo ambonin’ny sambo-fiara dia maneho ireo izay velona mifanohitra amin’ireo izay maty.
In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.
Ao amin’ny tantaran’i Kristy, raha nifindra ho amin’ny batisa ny famantarana ny fanekena, dia nampiasa io tantaran’ny fanekena ao amin’ireo andininy ireo ihany ny apostoly Paoly mba hanehoana ilay fiovana lehibe teo amin’ny tantaran’ny fanekena. Nampiasainy ny nofo esorina amin’ny famorana ho mariky ny olona eo anatrehan’ny maha-Andriamanitra, ary ho mariky ny toetra ambany ao amin’ny olona eo anatrehan’ny toetra ambony ao aminy. Nampianatra ny mpianany Paoly tamin’ny fampiasana ny Teny faminanian’Andriamanitra, ary ny tanjony amin’ny maha-“ilay voafidy” azy (araka ny dikan’ny anarany hoe Saoly) dia ny hamantatra ilay fiovana lehibe eo amin’ny tantaran’ny fanekena izay asehon’ny fifindrana avy amin’ny Isiraely ara-bakiteny ho amin’ny Isiraely ara-panahy amin’ny maha-vahoakan’ny faneken’Andriamanitra azy. Tamin’ny fanatanterahany ny asa nankinina taminy dia natolony tao anatin’ny tontolon-kevitry ny tantaran’ny fanekena ny hafatra faminaniany.
Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.
Genesis fito ambin’ny folo dia maneho ny dingana faharoa amin’ireo dingana telo fototra amin’ny fanekena, izay mahita ny fahatanterahany omega ao amin’ireo anjely telo ao amin’ny Apokalypsy efatra ambin’ny folo. Ny dingana faharoa dia asehon’ny famantaran’ny famorana, izay tandindon’ny tombo-kasen’Andriamanitra eo amin’ny iray hetsy sy efatra alina sy efatra arivo, izay saina, izay maneho ny fitsapana hita maso. Ireo anjely telo no omega amin’ny fanekena alpha natao tamin’i Abrahama. Ny dingana fahatelo ho an’i Abrahama dia ny toko faharoa amby roapolo.
And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.
Ary niantso an’i Abrahama fanindroany avy tany an-danitra ilay Anjelin’i Jehovah ka nanao hoe: Efa nianiana tamin’ny tenako Aho, hoy Jehovah, satria nanao izany zavatra izany ianao ka tsy nitsitsy ny zanakao, dia ny zanakao lahitokana; dia hitahy anao tokoa Aho amin’ny fitahiana, ary hampitombo ny taranakao tokoa Aho ho tahaka ny kintan’ny lanitra sy ho tahaka ny fasika eny amoron-dranomasina; ary ny taranakao hahazo ny vavahadin’ny fahavalony; ary amin’ny taranakao no hitahiana ny firenena rehetra ambonin’ny tany; satria efa nankatò ny feoko ianao. Genesisy 22:15–18.
Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.
Ny andininy voalohany amin’io toko io dia milaza hoe: “Ary rehefa afaka izany zavatra izany, dia nizaha toetra an’i Abrahama Andriamanitra ka nanao taminy hoe: Ry Abrahama. Ary hoy izy: Inty aho.” Nizaha toetra an’i Abrahama Andriamanitra, ka izany no manamarika fitsapana farany iray, alohan’ny fanambaràna fahatelo ny fanekena. Rehefa nahatafita izany fitsapana izany i Abrahama, dia navoaka avy eo ireo andininy efatra farany amin’ilay fanekena avo telo heny natao tamin’i Abrahama. Satria i Abrahama dia “nankatò” ny feon’Andriamanitra, izay ao amin’ity andalan-teny ity no “feon’ny fanekeny,” dia hotahina i Abrahama ho rain’ny firenena maro. Ny anjely fahatelo dia fitsapana iray, izay tahaka an’i Abrahama dia maneho fitsapana izay mampiseho ny toetra, ary ny toetra dia miorina amin’izay hoe mino an’Andriamanitra tahaka izay nataon’i Abrahama ianao, na tsia. Ireo izay mahatafita ny fitsapana, tahaka izay nataon’i Abrahama, dia hampiasaina hanangonana ny firenena rehetra amin’izao tontolo izao. Ireo andininy fito ambin’ny folo, avy amin’ny toko telo, dia manondro ny fanekena eo amin’Andriamanitra sy vahoaka voafidy iray; ary amin’ny fanaovana izany dia misolo tena ny alfa amin’ny tantaran’ny fanekena momba ny vahoaka voafidy izy ireo, ary amin’ny fanaovana izany koa, ireo andininy ireo dia misolo tena ny omega amin’ny tantaran’ny fanekena araka ny aseho amin’ny fananganana ny iray hetsy sy efatra arivo sy efatra alina.
How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.
Firy amintsika no hividy trano, na fiara, raha tsy mandinika aloha ny fepetran’ny fifanekena? Firy amin’ny Advantista Mitandrina ny Andro Fahafito Laodiseana no mahalala fa ny fepetra voalohany indrindra amin’ny fanekeny amin’Andriamanitra dia ny fanambaran’Andriamanitra ny tenany ho Andriamanitra mamindra fo, nefa mitsara hatramin’ny taranaka fahefatra? Ny loza dia izao: tsy fantany ny fahamarinana fototra momba ny tantara Millerita, ary tsy fantany koa ny fahamarinana fototra momba ilay fifandraisana amin’ny fanekena izay lazainy fa ijoroany; ary noho izany dia tahaka an’i Isiraely fahiny izy ireo ka tsy mahalala ny andro famangian’Andriamanitra azy. Ny fiafaran’izany vanim-potoanan’ny famangiana izany, izay nanomboka tamin’ny 9/11, dia rehefa fohazina amin’ny sasakalina izy ireo, nefa vao mahatsapa fa efa voakapa tsy ho anisan’izany intsony.
We will continue in the next article.
Tohizantsika ao amin’ny lahatsoratra manaraka.
“On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.
“Tamin’ny 18 Aprily, roa andro taorian’ny nandalovan’ilay fahitana momba ny fianjeran’ny trano teo anoloako, dia nandeha aho hanatanteraka fotoana voatondro tao amin’ny fiangonana Carr Street, Los Angeles. Raha nanakaiky ny fiangonana izahay, dia renay ireo mpivarotra gazety niantsoantso hoe: ‘Ravan’ny horohoron-tany i San Francisco!’ Tamin’ny fo mavesatra no namakiako ireo vaovao voalohany, vita pirinty maika, momba ilay loza mahatsiravina.”
“Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.
“Roa herinandro tatỳ aoriana, teo am-podiana izahay, dia nandalo an’i San Francisco, ary rehefa nanofa kalesy izahay, dia nandany adiny iray sy sasany nijery ny fandravana nitranga tao amin’io tanàna lehibe io. Trano izay noheverina ho voaaro tsy ho azon’ny loza dia nirodana ka tonga korontam-bato. Tamin’ny toe-javatra sasany, dia nilentika ampahany tao anaty tany ireo trano. Ny tanàna dia nampiseho sary mahatsiravina indrindra momba ny tsy fahampian’ny fahaizan’olombelona hamorona rafitra mahatohitra afo sy mahatohitra horohoron-tany.”
“Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’
Amin’ny alalan’i Zefania mpaminaniny no amaritan’ny Tompo mazava ireo fitsarana izay hoentiny amin’ny mpanao ratsy: “Haringako tsy hisy sisa ny zavatra rehetra tsy ho eo amin’ny tany, hoy Jehovah. Haringako ny olona sy ny biby; haringako ny voro-manidina eny amin’ny lanitra sy ny hazandrano any an-dranomasina mbamin’ny vato mahatafintohina miaraka amin’ny ratsy fanahy; ary hofongorako tsy ho eo amin’ny tany ny olona, hoy Jehovah.”
“‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….
“‘Ary izao no hitranga amin’ny andro fanatitr’i Jehovah: hovaliako ny andriana sy ny zanaky ny mpanjaka ary izay rehetra mitafy fitafiana hafahafa. Ary amin’izany andro izany koa dia hovaliako izay rehetra mitsambikina eo ambonin’ny tokonana, dia ireo izay mameno ny tranon’ny tompony amin’ny herisetra sy ny fitaka…. ”
“‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.
“Ary amin’izany andro izany dia hizaha an’i Jerosalema amin’ny fanilo Aho ka hamaly ny lehilahy izay miorim-ponenana eo amin’ny faikany, dia izay manao ao am-pony hoe: Tsy hanao tsara Jehovah, ary tsy hanao ratsy koa Izy. Koa ny fananany dia ho babo, ary ny tranony ho lao; hanorina trano koa izy, nefa tsy honina ao; hamboly tanimboaloboka koa izy, nefa tsy hisotro ny divainy.”
“‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.
“‘Efa antomotra ny andro lehiben’i Jehovah, eny, antomotra izy ka mihafaingana indrindra, dia ny feon’ny andron’i Jehovah; any no hitomanian’ny lehilahy mahery indrindra amin’ny fangidiana. Izany andro izany dia andro fahatezerana, andro fahoriana sy fahataperan-tsaina, andro fandravana sy fandripahana, andro haizina sy fahamaizinana, andro rahona sy aizim-pito, andro fitsofana trompetra sy fanairana hamely ny tanàna mimanda sy ny tilikambo avo. Ary hampahory ny olona Aho, ka handeha tahaka ny jamba izy, satria efa nanota tamin’i Jehovah; ary hararaka tahaka ny vovoka ny ràny, ary ny nofony tahaka ny tain-drendrika. Na ny volafotsiny na ny volamena aza tsy haha-afaka azy amin’ny andron’ny fahatezeran’i Jehovah; fa ho levon’ny afon’ny fahasaro-piarony ny tany rehetra; fa haringany tampoka tokoa izay rehetra mponina amin’ny tany.’ Zefania 1:2, 3, 8–18.”
“God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.
“Tsy haharitra hilefitra intsony Andriamanitra. Efa manomboka mihatra amin’ny toerana sasany ny fitsarany, ary tsy ho ela dia ho tsapan’ny toerana hafa ny tsy fankasitrahany miharihary.
“There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.
“Hisy andian-javatra hiseho maneho fa Andriamanitra no Tompon’ny toe-draharaha. Ny fahamarinana dia hotorina amin’ny fiteny mazava sy tsy azo afangaro. Amin’ny maha-vahoaka antsika dia tsy maintsy manomana ny lalan’i Jehovah isika eo ambanin’ny fitarihana manjaka sy mifehy ataon’ny Fanahy Masina. Ny filazantsara dia tsy maintsy omena amin’ny fahadiovany. Ny onin’ny rano velona dia tsy maintsy hihalalina sy hihalehibe eo amin’ny fandehany. Any amin’ny saha rehetra, na akaiky na lavitra, dia hisy olona hantsoina hiala amin’ny fangady sy amin’ireo raharaham-barotra tsotra mahazatra izay mibahana betsaka ny saina, ka hampianarina miaraka amin’ireo lehilahy manana traikefa. Rehefa mianatra miasa amim-pahombiazana izy ireo, dia hitory ny fahamarinana amin-kery. Amin’ny alalan’ny asan’ny fitondran’Andriamanitra mahagaga indrindra, dia hesorina ny tendrombohitry ny fahasahiranana ka hatsipy any an-dranomasina. Ny hafatra izay manan-danja indrindra ho an’ny mponina ambonin’ny tany dia hohenoina sy ho takarina. Ho fantatry ny olona izay fahamarinana. Handroso hatrany, ary mbola handroso hatrany, ny asa mandra-pahampiavina ny tany rehetra, ary amin’izay vao ho tonga ny farany.
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
Arakaraka ny fandehan’ny andro, dia miharihary hatrany fa ao amin’izao tontolo izao ny fitsaran’Andriamanitra. Amin’ny afo sy ny safo-drano ary ny horohoron-tany no ampitandremany ny mponina amin’ity tany ity ny amin’ny fahantomorany. Antomotra ny fotoana izay hahatongavan’ilay krizy lehibe eo amin’ny tantaran’izao tontolo izao, izay hijerena amin-kafanam-po lalina sy tahotra tsy hay lazaina ny fihetsika rehetra eo amin’ny fitondran’Andriamanitra. Hifandimby haingana ny fitsaran’Andriamanitra—ny afo sy ny safo-drano ary ny horohoron-tany, miaraka amin’ny ady sy ny fandatsahan-drà.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
“Enga anie ka ho fantatry ny olona ny andro namangian’Andriamanitra azy! Maro no mbola tsy nandre ny fahamarinana mizaha toetra ho an’izao andro izao. Maro ireo iadian’ny Fanahin’Andriamanitra hevitra. Ny fotoana isehoan’ny fitsarana maharingana ataon’Andriamanitra no fotoan’ny famindram-po ho an’ireo izay tsy nanana fahafahana hianatra izay fahamarinana. Amin-kalemem-panahy no hijeren’ny Tompo azy ireo. Voakitikitiky ny famindram-po ny fony; mbola ahinjiny hamonjy ny tanany, raha mihidy kosa ny varavarana ho an’ireo izay tsy nety niditra.”
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.
“Ny famindrampon’Andriamanitra dia aseho amin’ny fahari-po lavany. Tazoniny ny fitsarany, miandry ny hampandrenesana amin’ny rehetra ny hafatry ny fampitandremana. Endrey, raha mba tsapan’ny olontsika araka izay tokony ho izy ny andraikitra mavesatra eo aminy, dia ny hitondra amin’izao tontolo izao ny hafatra farany momba ny famindrampo, asa mahagaga tokoa no ho tanteraka!” Testimonies, boky faha-9, 94–97.