And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.
Ary hatramin’ny fotoana hanaisotra ny fanatitra isan’andro sy hananganana ny fahavetavetana mampahalevon-tany, dia hisy arivo amby roanjato sy sivifolo andro. Daniela 12:11.
Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.
Hatramin’ny 22 Oktobra 1844, ny fampiharana ny fotoana ara-paminaniana dia tsy fampiharana marina ny faminaniana intsony ho an’izay maniry hizara araka ny tokony ho izy ny tenin’ny fahamarinana. Ny fe-potoana 1290 taona ao amin’ny andininy faha-iraika ambin’ny folo dia tsy maintsy ampiharina ho fe-potoana ara-tandindona aorian’ny 1844, ary ny fampiharana aorian’ny 1844, na fe-potoana tsy misy ireo singan’ny “fotoana,” dia tsy maintsy mitana ny fahatakarana fototra ny fahamarinana, araka ny nahazoana azy talohan’ny 1844. Ny 1290 dia maneho fe-potoana 30, arahin’ny 1260. Ny fahatakarana talohan’ny 1844 dia izao: ny telopolo taona hatramin’ny 508 ka hatramin’ny 538 dia naneho fe-potoana fiomanana mba hanombohan’ny antikristy hanapaka hatramin’ny 538 ka hatramin’ny 1798.
The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.
Ny tetezamita nandritra ny 30 taona no lohahevitry Paoly ao amin’ny 2 Tesaloniana. Tsy mampiditra filazana momba ny singan’ny “fotoana” i Paoly, nefa faritany kosa ireo toetra ara-paminaniana mampiavaka ny fivadihan’ny fanompoan-tsampy ho amin’ny fahefana papaly tao anatin’ireo telopolo taona ireo. Avy eo dia nanomboka ny fanapahan’ny papacy. Ny fahatakarana ara-tantara, izay tsy ahitana singan’ny fotoana akory, dia mamantatra ny tetezamitan’ny fanjakana fahefatra ao amin’ny faminanian’ny Baiboly ho amin’ny fanjakana fahadimy, arahina voalohany amin’ireo fandripahan-dra papaly roa, ka izany no manambara an-tsary ny tetezamitan’ny fanjakana fahenina ho amin’ilay firaisana telo sosona an’ny dragona sy ny bibidia ary ny mpaminany sandoka, ary ny fandripahan-dra papaly faharoa.
The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.
Ang tatlumpung taong paghahanda na sinundan ng isang panahong propetiko ay isang pangunahing sagisag ng tipan ng Diyos sa isang bayang pinili. Ang paglipat ng dalawang kapangyarihan sa loob ng tatlumpung taon, na sinundan ng 1260 taon ng pag-uusig, ay kaayon ng tatlumpung taon ng paghahanda ni Cristo, na sinundan ng 1260 araw ng kaligtasan. Ang tatlumpung taong paghahanda ng anticristo ay huwad na panggagaya sa tatlumpung taong paghahanda ni Cristo. Ang wakas ng tatlumpung taon ay tumutukoy alinman sa pagkakaloob ng kapangyarihan kay Cristo sa Kaniyang bautismo, o sa pagkakaloob ng kapangyarihan sa anticristo noong 538. Ang pagkakaloob ng kapangyarihan sa anticristo ay nagmula sa suportang pang-ekonomiya at pangmilitar na nagmula sa naunang kaharian, at ang kapangyarihang ibinuhos kay Cristo ay nagmula sa naunang kahariang iniwan Niya tatlumpung taon bago nito.
The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.
Ny fahatapahana eo amin’ireo vanim-potoana roa dia voamariky ny fanomezam-pahefana, ary ny fahatapahana eo amin’ireo vanim-potoana roa izay asehon’i Abrama sy Paoly dia fantatra amin’ny alalan’ny fampitahana tsotra. Ao amin’ny fanavahana telopolo taona an’i Abrama sy Paoly, ny vanim-potoam-panomanana dia ireo telopolo taona voalohany izay misolo tena ny fizotran’ny fanekena, izay nanome hery ny taranak’i Abrama hahatanteraka ny faminaniana momba ny fanandevozana tany Egypta. Ny efajato sy telopolo taona dia mbola manana fizaràna an’ohatra fanampiny koa, satria raha ampiharina araka ny tokony ho izy, ny dimy ambin’ny folo amby roanjato taona voalohany dia asehon’ny solontenan’Andriamanitra sy Farao. Fa ho an’i Josefa sy ireo 215 taona voalohany dia ilay Farao tsara no izy, ary ho an’i Mosesy sy ireo 215 taona faharoa dia ilay Farao ratsy no izy.
That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.
Io fizarazarana io dia manondro vanim-potoana roa misy taranaka efatra avy. Ireo taranaka efatra voalohany dia azo ampifanarahina amin’ireo taranaka efatra faharoa, andalana eo ambonin’ny andalana; ary amin’ny fanaovana izany, Josefa sy Mosesy, izay alfa sy omega ara-paminaniana, dia mifandray amin’ny Farao tsara amin’ny lafiny alfa sy Farao ratsy amin’ny lafiny omega. Misy fahazavana lehibe azo tsoahina avy amin’ity fandinihana mifanandrify ity, kanefa ny ambarako fotsiny dia izao: ny faminanian’i Abrama momba ny taranaka fahefatra dia manondro vavolombelona roa momba ireo taranaka efatra ao anatin’ny 430 taona. Hita ao amin’ny tetiarana ao amin’ny Genesisy toko fahaefatra sy fahadimy ny fanehoana indroa ny taranaka efatra. Rehefa heverintsika ho fiandohan’ny lisitry ny rà i Kaina sy Seta, dia hitantsika fa misy taranaka valo hatramin’i Seta ka hatramin’i Noa; ary rehefa zaraina eo afovoany izany, dia misy fanehoana vanim-potoana roa misy taranaka efatra avy. Izany dia hita ao amin’ireo tsipika fitohizan-taranaka valo an’i Seta sy Kaina samy izy.
The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.
Ny tetiarana ao amin’ny toko fahefatra sy fahadimy dia aseho miaraka amin’ny fiafaran’ireo tsipika, dia i Noa izany. I Noa no tandindon’ny faneken’Andriamanitra amin’ny olombelona, araka ny asehon’ny avana. I Abrama kosa no tandindon’ny faneken’Andriamanitra amin’ny vahoaka voafidy, araka ny asehon’ny famorana. Ireo fanekena roa ireo dia mifamatotra mandrakariva, ary ny Genesisy toko faha-iraika ambin’ny folo, izay ahitantsika ny tilikambon’i Babela avy hatrany aorian’ny safodrano tamin’ny andron’i Noa, no ametrahana ny tetiarana mitarika ho amin’i Abrama. Ao amin’io andalan-teny io dia taranaka folo, fa tsy valo. Ao amin’ny andalan-teny mitarika ho amin’i Abrama sy ao amin’ny andalan-teny mitarika ho amin’i Noa dia aseho ny fanekena tamin’i Noa sy ny fanekena tamin’i Abrahama.
In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.
Ao amin’ilay andalan-teny ao amin’ny toko fahiraika ambin’ny folo izay miresaka momba vahoaka voafidy, dia hitantsika fa roa amin’ireo taranaka ireo no vesaran’ny fahazavana lehibe.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.
Ary Efara efa amby telopolo taona, dia niteraka an’i Pelega; ary rehefa niteraka an’i Pelega i Ebera, dia mbola velona efajato sy telopolo taona ka niteraka zazalahy sy zazavavy. Ary Pelega dia telopolo taona, ka niteraka an’i Reo. Genesisy 11:16–19.
The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”
Ny fanononana an’i Ebera no fanononana voalohany ny teny hebreo izay tatỳ aoriana dia fantatra ho ilay teny hebreo hoe “Hebreo.” Ao amin’ny tetiaran’ny firenena voafidy, ny iray amin’ireo taranaka folo dia atao hoe Hebreo, dia ilay anarana izay hahafantarana ny vahoaka voafidy. Ao amin’ny andininy telo dia ampiasaina i Ebera sy Pelega mba hanamarihana ny fanavahana ny razambe hebreo voafidy. Ny dikan’i Ebera dia “fiampitana” na “ilay miampita,” ary izy no fototry ny teny hoe “Hebreo.” Abrama dia tandindon’ireo izay miampita avy any Babylona ho any amin’ny Tany Nampanantenaina. Ny hoe “Pelega” dia midika hoe “fisarahana” na “fivakisana,” araka ny voalaza ao amin’ny Genesisy 10:25, izay ampahafantarana antsika fa tamin’ny andron’i Pelega no “nizarana ny tany.”
Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.
I Ebera sy Pelega dia maneho fizaràna ara-paminaniana ho an’ireo izay maniry hizara tsara ny tenin’ny fahamarinana. Ny tetirazan’i Noa dia namoaka andalana roa samy misy valo, izay naneho antokon’ny taranaka roa samy misy efatra, tahaka ny amin’ny 430 taona tany Egypta. Ny tetirazana ao amin’ny Genesisy toko faha-iraika ambin’ny folo dia asehon’ny folo, fa tsy ny valo, satria izany no tetirazan’ny vahoaka voafidy. Ny vahoaka voafidy dia zaraina ho antoko roa samy misy dimy, ka mifanaraka amin’ny fanoharana ny amin’ny virijina folo izany, izay fanoharana momba ny vahoakan’Andriamanitra ao amin’ny fanekena.
In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.
Ao amin’izany firazanan’ny vahoaka voafidy izany, ny anaran’i Pelega sy ny fahatanterahany ara-tantara dia maneho fizarazarana amin’ny sokajy roa, dia ny virijina hendry sy ny virijina adala, eo amin’ilay teboka mihitsy eo amin’ny tantaran’ny Baiboly izay nizarazarana ny tany tamin’ny tilikambon’i Babela. Ao amin’ny lisitry ny folo, i Pelega no laharana fahadimy, fa izany no afovoan’ny folo. Ebera, ilay Hebreo, izay asehon’i Abrama, dia maneho virijina adala iray izay miampita ka tonga virijina hendry, rehefa voazarazara ireo sokajy roa tamin’ny antsoantso tamin’ny misasakalina. Ebera, Hebreo voalohany amin’ny anarana, dia maneho an’i Abrama, Hebreo voalohany amin’ny fanekena. Rehefa niantso an’i Abrama hivoaka avy tao Babylona ny Tompo, dia naneho tandindona ny hafatry ny antsoantso amin’ny misasakalina izany, izay fanomezam-pahefana ny anjelin’ny faharoa, izay miantso ny lehilahy sy ny vehivavy hivoaka avy ao Babylona.
The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.
Ny fanoharana momba ireo virijiny folo dia aseho amin’i Ebera sy Pelega, ka izy ireo no misolo tena ny antso hivoaka, mialoha indrindra ny hikatonan’ny varavaran’ny fahasoavana eo amin’ny tsipika mampisaraka an’i Pelega. Ao amin’ny fifandraisana ara-paminaniana dia niaina 430 taona i Ebera taorian’i Pelega, ary i Pelega kosa dia niaina 30 taona. Ny dingana voalohany amin’ilay fanekena telo sosona natao tamin’i Abrama dia nasehon’i Ebera sy Pelega. Abrama, tahaka an’i Ebera sy Pelega, dia toy ny tsipika mampisaraka eo anelanelan’ny antoko roa. Ny fanampin’i Paoly amin’ny faminanian’i Abrama dia tahaka ny fanampin’i Pelega amin’ny faminanian’i Ebera. Nitory 400 taona i Ebera, fa i Pelega kosa no nanondro ny 430 taona. Noho izany dia nisolo tena an’i Paoly i Pelega, ary ny fanampin’i Paoly 30 taona amin’ireo 400 taona; ary ny asa fanompoan’i Paoly dia ny hamantatra an’ilay Pelega ao amin’ny faminanian’ny Baiboly. Ilay “Pelega” ao amin’ny faminanian’ny Baiboly izay nofaritan’i Paoly dia nisolo tena ny fizarana ny firenena hiala amin’ny ara-bakiteny ho amin’ny ara-panahy.
From Shem to Peleg is five descendants, and from Rue to Abram is five.
Hatramin’i Sema ka hatramin’i Pelega dia taranaka dimy, ary hatramin’i Reho ka hatramin’i Abrama dia dimy.
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. Genesis 15:13.
Ary hoy Izy tamin’i Abrama hoe: Fantaro marimarina tokoa fa ny taranakao ho vahiny any amin’ny tany izay tsy azy, ary hanompo azy ireo; ary hampahoriny efa-jato taona izy. Genesisy 15:13.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.
Ary tamin’i Abrahama sy tamin’ny taranany no nanaovana ny teny fikasana. Tsy hoy Izy: Ary amin’ny taranaka maro, toy ny milaza ny amin’ny maro; fa toy ny amin’ny iray kosa: Ary amin’ny taranakao, dia Kristy izany. Ary izao no lazaiko: ny fanekena, izay nohamafisin’Andriamanitra rahateo tao amin’i Kristy teo aloha, dia tsy foanan’ny lalàna, izay tonga efajato sy telopolo taona tatỳ aoriana, mba hahafoana ny herin’ny teny fikasana. Fa raha avy amin’ny lalàna ny lova, dia tsy avy amin’ny teny fikasana intsony izany; nefa tamin’ny teny fikasana no nanomezan’Andriamanitra azy ho an’i Abrahama. Galatiana 3:16–18.
Thirty Years Old
Telopolo Taona
Jesus was thirty when he began His ministry.
Jesosy dia telopolo taona, fony Izy nanomboka ny fanompoany.
And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.
Ary Jesosy tenany dia nanomboka ho tokony ho telo-polo taona, ary noheverina ho zanak’i Josefa, zanak’i Hely. Lioka 3:23.
Joseph began to serve Pharaoh in Egypt when he was thirty years old.
Nanomboka nanompo an’i Farao tany Egypta Josefa, fony izy telopolo taona.
And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.
Ary rehefa niatrika teo anatrehan’i Farao, mpanjakan’i Egypta, Josefa dia telo-polo taona. Ary Josefa dia nivoaka avy teo anatrehan’i Farao ka nitety ny tany Egypta rehetra. Genesisy 41:46.
The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.
Fony telopolo taona ny mpaminany Ezekiela tamin’izy nanomboka ny fanompoany, ary naharitra roa amby roapolo taona ny fanompoany.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Ary izao no niseho tamin’ny taona fahatelopolo, tamin’ny volana fahefatra, tamin’ny andro fahadimin’ny volana, raha teo amin’ny babo teo amoron’ny ony Kebara aho, dia nisokatra ny lanitra, ary nahita fahitan’Andriamanitra aho. Ezekiela 1:1.
Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.
I Ezekiela dia manana fanondroana ara-tantara betsaka kokoa ao anatin’ny asa sorany noho ny mpaminany rehetra hafa. Misy fanondroana mivantana telo ambin’ny folo momba ny daty azo fantarina ao amin’ny asa soratr’i Ezekiela, ary tsy fantatry ny tenany, ny manam-pahaizana momba ny Baiboly sy ny mpahay tantara dia manamafy fa naharitra roa amby roapolo taona ny asa fanompoany, na dia tsy fantany aza fa ny roa amby roapolo dia tandindon’ny iray hetsy sy efatra alina sy efatra arivo.
King David was thirty years old when he began to reign and he reigned for forty years.
Davida Mpanjaka dia telopolo taona, fony izy nanomboka nanjaka, ary efa-polo taona no nanjakany.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.
Telopolo taona Davida fony izy vao nanomboka nanjaka, ary efa-polo taona no nanjakany. Tany Hebrona no nanjakany tamin’i Joda fito taona sy enim-bolana; ary tany Jerosalema no nanjakany telo amby telo-polo taona tamin’ny Isiraely rehetra sy Joda. 2 Samoela 5:4, 5.
David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.
Ny fanapahana efa-polo taona nataon’i Davida dia isa tandindona, ary ny fe-potoana 40 dia tahaka ny 430 taona an’i Abrama sy Paoly, satria ny 40 taona dia mizara ho ampahany roa (7 taona sy tapany ary 33 taona). Ireo fe-potoana roa amin’ny fanapahana efa-polo taona nataon’i Davida dia manana zava-miafina ara-paminaniana fanampiny, satria vavolombelona ara-baiboly iray hafa no mitahiry ireo fe-potoana roa ireo ho fito taona sy telo amby telopolo taona. Inona no asehon’ilay enim-bolana fanampiny ao amin’ny Samoela Faharoa, ary ahoana no ahatonga ny 7,5 sy 33 ho 40? Misy fifanindry enim-bolana izay tsy maintsy maneho fahamarinana ara-paminaniana.
And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.
Ary ny andro nanjakan’i Davida tamin’ny Isiraely dia efa-polo taona; fito taona no nanjakany tany Hebrona, ary telo amby telo-polo taona no nanjakany tany Jerosalema. 1 Mpanjaka 2:11.
22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.
Ny isa 22 dia isa an’ohatra maneho ny fampifangaroana ny maha-Andriamanitra amin’ny maha-olombelona, ary naharitra roa amby roapolo taona ny asa fanompoan’i Ezekiela. Ny efatra ambin’ny folo taonan’i Josefa dia mizara ho fe-potoana roa samy fito taona, ny herinandron’ny faneken’i Kristy dia mizara ho fe-potoana roa mitovy samy 1260 andro, ary ny fanapahan’i Davida nandritra ny efapolo taona dia zaraina ho fe-potoana roa, miaraka amin’ny marika an’ohatra fanampiny iray izay mampifandray ireo fe-potoana roa ireo.
Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.
Jesosy no Mpaminany, no Mpisorona ary no Mpanjaka. Amin’ny andro farany dia hanandratra ny fiangonany mpandresy Izy ho faneva, ary io fiangonana io dia asehon’i Kristy, ilay mpaminany sy mpisorona ary mpanjaka, Izay nampiray ny Maha-Andriamanitra Azy tamin’ny olona, izay asehon’i Ezekiela mpaminany, Josefa mpisorona ary Davida mpanjaka. Ireo tandindona efatra ireo dia maneho ireo olo-mendrika telo tao amin’ny lafaoro izay nafana impito mihoatra noho ny mahazatra, ary avy eo dia niseho ilay fahefatra, ary tahaka ny Zanak’Andriamanitra Izy. Izao tontolo izao rehetra izao dia voasolotena tamin’ny fankalazana ny sarin’i Nebokadnezara volamena, ary samy nahita ny fiangonana mpandresy izy rehetra, izay voaforon’olona mpaminany, olona mpisorona ary olona mpanjaka, tohanan’ilay Olona fahefatra Maha-Andriamanitra.
“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.
“I Satana dia efa namabo izao tontolo izao. Nampiditra sabata sampy izy, ka toy ny manome azy lanja lehibe. Nalainy hiala amin’ny Sabatan’ny Tompo ho amin’io sabata sampy io ny fanompoam-bavaky ny tontolo kristiana. Miankohoka eo anatrehan’ny lovantsofina iray, dia didin’olombelona, izao tontolo izao. Tahaka an’i Nebokadnezara nanangana ny sarivongana volamenany teo amin’ny lemaka Dora ka nanandra-tena, dia toy izany koa no anandratàn’i Satana ny tenany amin’ity sabata sandoka ity, izay nangalariny ny fitafian’ny lanitra.” Review and Herald, 8 Martsa 1898.
The Number Four
Ny Isa Efatra
At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”
Amin’ny ambaratonga ara-paminaniana, ny efapolo dia ampahafolon’ny efajaton’i Abrama, ary ny efatra dia ampahafolon’ny efapolo. Izay toetra ara-paminaniana rehetra hita ao amin’ny isa efatra dia tsy maintsy mifanaraka amin’ny tandindon’ny efapolo, izay kosa tsy maintsy mifanaraka amin’ny tandindon’ny efajato. Ao anatin’ny hevitra ifotorany, ny efatra dia matetika maneho ny hoe “maneran-tany,” izay fahatakarana mahazatra, nefa maneho koa “fivoarana” ary amin’ny toe-javatra sasany dia “fandringanana miandalana.”
The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.
Ny trompetra efatra voalohany amin’ny fito dia maneho ny fandravana miandalana an’i Roma Andrefana. Roma Atsinanana tao Constantinople kosa dia niafara tamin’ny fankatoavana teo ambanin’ireo Sultana Ottomanina efatra. Tsikelikely, andalana manaraka andalana, dia nihahalevona i Roma Atsinanana sy Andrefana nandritra ny vanim-potoana efatra, asehon’ireo trompetra efatra, sady nohafahan’ny finoana silamo ihany koa tamin’ny alalan’ny trompetra fahadimy sy fahenina. Miara-manondro ny fahalavoan’i Roma nandritra ny taranaka efatry ny trompetra ireo andalana roa ireo, raha toa kosa ka mitarika ho amin’ny faharavana farany ny ady mihamafy amin’ny finoana silamo, rehefa mahazo ny fahefana fara tampony amin’ilay fanjakana ireo sultana efatry ny finoana silamo. Ny tantaran’ny andrefana sy ny atsinanana dia nanomboka tamin’ny fizarana ny Fanjakana nataon’i Constantin tamin’ny taona 330.
The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.
Ny trompetra efatra an’i Roma andrefana dia manomboka amin’ny taona 330, ary ny trompetra fahadimy sy fahenina dia maneho ny hery izay mampianjera an’i Roma atsinanana, izay i Roma atsinanana koa dia nanomboka tamin’ny taona 330. Samy nandray anjara tamin’ny asa fametrahana ny fahefan’ny papa eo amin’ny seza fiandrianan’ny tany tamin’ny taona 538 na i Roma andrefana na i Roma atsinanana, ka ireo tsipika roa, dia ny andrefana sy ny atsinanana, dia tandindon’ireo tandroka roa an’i Etazonia, izay mamerina mametraka ny fahefan’ny papa eo amin’ny seza fiandrianana amin’ny lalàn’ny Alahady. Roma andrefana no tandindon’ny fitondram-piangonana ao amin’ny fifandraisana ara-paminaniana, ary Roma atsinanana no tandindon’ny fitondram-panjakana.
Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.
Ao anatin’ny tantaran’ny fahalavoan’i Roma andrefana sy Roma atsinanana no anehoana ny tantaran’i Roma papa. Manomboka amin’ny fiangonan’ny mpianatra, izay asehon’i Efesosy, ireo fiangonana telo voalohany dia mitarika ho amin’ny fiangonana fahefatra, izay ny fahefana papaly hatramin’ny taona 538 ka hatramin’ny 1798. Ao amin’ny Apokalypsy toko faha-13, ny fahefana papaly dia faritana ho manjaka mandritra ny 42 volana; rehefa sitrana amin’ny lalàna Alahady ny feriny mahafaty tamin’ny 1798. “Tsy hisy andro intsony” aorian’ny 1844, koa ireo roa amby efapolo volana dia tandindon’ny vanim-potoanan’ny fanenjehana manomboka amin’ny lalàna Alahady ka mandra-pitsanganan’i Mikaela. Fantatry ny pioniera fa ny fiangonana, ny tombo-kase ary ny trompetra dia naneho tsipika telo amin’ny tantara izay mifanindran-dalana. Ny fametrahana ny fijoroana vavolombelon’ny faminaniana momba an’i Roma andrefana eo ambonin’ny tsipikan’i Roma atsinanana sy ny tsipikan’i Roma papa dia tsy fampiharana ara-paminaniana izay nampiasain’ny Millerita, nefa io teknika io dia tsy mifanohitra amin’izay fahatakarana napetrany.
Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.
Tsipika eo ambonin’ny tsipika, ny trompetra efatra voalohany dia hapetraka eo ambonin’ny tantara asehon’ny trompetra fahadimy sy fahenina, ary avy eo ny tsipikan’ireo fiangonana telo voalohany izay mitarika ho amin’ny vanim-potoanan’ny fanenjehana nataon’ny papa asehon’ny fiangonana fahefatra. Trompetra efatra eo amin’ny tsipika voalohany, sultana efatra eo amin’ny tsipika faharoa, ary fiangonana efatra eo amin’ny tsipika fahatelo. Ny isa hoe “efatra” dia maneho zavatra maneran-tany, nefa koa maneho fandravana miandalana, na ny fahefana sivily izany na ny fahefana ara-pivavahana. Ny tontolon-kevitra no mamaritra izay asehony.
At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.
Amin’ny lalàn’ny Alahady no hamerenana amin’ny laoniny ny fahefan’ny papaly. Tamin’ny fotoana voalohany nanomezana fahefana ny papaly dia nisy fe-potoana fiomanana naharitra telopolo taona. Ao amin’ireo fiangonana efatra voalohany, ny fiangonana fahefatra dia ny papaly, ary ny fiangonana voalohany dia ny mpianatra, aseho ho Efesosy. Ny taranaka telo voalohan’ny fiangonana kristiana dia nitondra ho amin’ny fiangonana fahefatra, dia Tiatyra, izay asehon’i Jezebela. Rehefa tonga amin’i Tiatyra ianao, tamin’ny 538, dia navoaka tao amin’ny Konsilin’i Orléans ny lalàn’ny Alahady, ka izany no mampahafantatra ny lalàn’ny Alahady any Etazonia, rehefa sitrana ny ratra mahafaty tamin’ny 1798.
The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.
Ny tantara nanomboka tamin’ny 1798 ka hatramin’ny lalàn’ny Alahady any Etazonia dia asehon’ireo fiangonana efatra voalohany. Ny fiangonana fahefatra, dia Thyatira, no lalàn’ny Alahady sy ny fanenjehana ataon’ny papa izay manaraka izany. Ny fiangonana voalohany, Efesosy, dia ilay fiangonana izay namoy ny fitiavany voalohany, ka niafara teo amin’ny famaranana ilay fandringanana miandalana misy dingana efatra, dia teo amin’ny lalàn’ny Alahady ao Thyatira. Ny taranaka mitondra mankany amin’ny lalàn’ny Alahady ao Thyatira dia ny taranaka fahatelo ao Pergamosy. Thyatira dia maneho ny lalàn’ny Alahady hatramin’ny fifaranan’ny fotoam-pahasoavana, ary Pergamosy dia maneho ny fifanarahana amin’ny ratsy ataon’ny taranaka fahatelo izay manomana ny lalana ho an’i Thyatira. Ny taranaka fahatelo ao Pergamosy sy ny fifanarahana amin’ny ratsy izay asehony dia tanteraka voalohany tamin’ny andron’i Constantin, izay namoaka ny lalàn’ny Alahady voalohany indrindra tamin’ny taona 321. Etazonia dia nanomboka tamin’ny maha-zanak’ondrin’i Efesosy azy, saingy rehefa mamerina an’i Thyatira eo ambonin’ny seza fiandrianana izy, dia miteny tahaka ny dragona.
The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”
Ny fandravana miandalana an’i Etazonia dia asehon’ireo fiangonana efatra voalohany ao amin’ny Apokalypsy. Ny fandravana miandalana ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly dia mitranga mandritra ny taranaka efatra izay mitarika ho amin’ny lalàn’ny Alahady, izay iresahan’ilay bibidia avy amin’ny tany toy ny dragona. Ny taranaka farany dia asehon’ny dragona, izay biby mandady, tahaka ilay tao amin’ny Sahan’i Edena; ary noho izany antony izany dia samy niantso ny taranaka farany tamin’ny Isiraely fahiny ho “taranaky ny menarana” i Jaona Mpanao-batisa sy i Jesosy.
The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.
Ny taranaka fahefatra sy farany dia na ilay “taranaka voafidy” izay maneho ny iray hetsy sy efatra amby efapolo arivo, na ny tandrify aminy, dia ny taranaky ny menarana. Ny antoko iray dia efa namolavola ny endrik’i Kristy, ary ny anankiray kosa ny endrik’ilay bibidia—dia ny menarana. Ny taranaky ny menarana dia aseho mivantana, inefatra, ao amin’ny Tenin’Andriamanitra. Samy hafa ny teny manodidina amin’ny fanononana tsirairay.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Fa nony nahita Fariseo sy Sadoseo maro nanatona ny batisany izy, dia hoy Izy taminy: Ry taranaky ny menarana, iza no nanoro anareo handositra ny fahatezerana ho avy? Matio 3:7.
If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”
Raha ny “taranaky ny menarana” dia fanamarihana manevateva fotsiny momba ny antokom-bahoaka roa izay tsy tian’i Jaona, dia tsy hisy holazaina momba izany teny izany. Kanefa masina avokoa ny teny rehetra ao amin’ny Tenin’Andriamanitra, koa Jaona dia nanisy marika manokana ny Sadoseo sy ny Fariseo. Izany marika izany dia faritan’ny faminaniana araka ny tontolon’ny andalan-teny izay isehoany. Ao amin’ilay andalan-teny dia aseho fa eo am-panatanterahana ny asa fanompoany i Jaona, ary avy eo dia miditra ao amin’ny fitantarana ny Sadoseo sy ny Fariseo. Ao amin’ireo andininy fanokafana dia aseho i Jaona ho “feon’ny miantso any an-efitra” araka an’i Isaia.
In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.
Tamin’izany andro izany dia tonga Jaona Mpanao Batisa ka nitory tany an-efitr’i Jodia, nanao hoe: Mibebaha ianareo; fa efa akaiky ny fanjakan’ny lanitra.
For this is he that was spoken of by the prophet Esaias, saying,
Fa io no ilay nolazain’ i Isaia mpaminany hoe,
The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
Ny feon’ny anankiray miantso mafy any an-efitra hoe: Amboary ny lalan’ny Tompo, ataovy mahitsy ny alehany.
And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
Ary i Jaona ihany no nitafy lamba volon-drameva, ary nisikina fehin-kibo hoditra teo am-balahany; ary ny fihinany dia valala sy tantely an-dia.
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.
Dia nankeo aminy Jerosalema sy Jodia rehetra ary ny tany rehetra manodidina an’i Jordana; ary nataony batisa tao Jordana izy, raha niaiky ny fahotany. Fa nony hitany fa maro tamin’ny Fariseo sy Sadoseo no tonga ho amin’ny batisany, dia hoy Izy taminy: Ry taranaky ny menarana, iza no nananatra anareo handositra ny fahatezerana ho avy? Matio 3:2–7.
The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.
Ny taranaka farany tamin’ny Isiraely fahiny dia nantsoin’ny mpaminany iray izay nivoaka avy tany an-efitra hoe: “taranaky ny menarana.” Jaona no mpaminany izay nahatanteraka ny anjara asan’ilay iraky Malakia, izay nanomana ny lalana ho an’ny Iraky ny Fanekena, sady izy koa no feo any an-efitra izay nofaritan’i Isaia.
If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.
Raha raisina ho tandindona ny “ravina”, dia hitantsika fa maneho “fiekena am-bava” izy ireny. Ny filazana voalohany dia momba an’i Adama sy Eva, izay nandrakotra ny tsy fahamarinany tamin’ny ravin’aviavy. Teo aloha dia nitafy ny fitafian’ny fahazavana izy ireo, dia ny fitafian’ny fahamarinana; fa rehefa tsy teo intsony izany, dia tsapany fa nitanjaka izy. Toy izany koa ny Laodiseana, izay mihevitra fa izay hany ilainy dia ny miafina ao ambadiky ny “ravin’ny fiekena am-bava”, dia ho tsara avokoa ny zavatra rehetra. Mbola lavidavitra ao amin’ilay andalan-teny, Jaona dia miteny mivantana manohitra ireo Jiosy Laodiseana izay matoky fa hamonjy azy ny razambe avy amin’i Abrahama, fa ny fiheveran-tenany dia ravina poakan’ny fiekena am-bava fotsiny ihany. Ny fitafian’ny olona dia maneho izay maha-izy azy.
Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.
Ny hazo dia tandindon’ny olona sy ny fanjakana, ary ny voa, ny rantsana, ny masomboly, ny tany, ny rano, ny faka ary mazava ho azy ny ravina dia samy maneho tandindona ara-paminaniana manokana avy amin’ny tenany avy; nefa ireo fahamarinana tsirairay ireo dia mifamatotra amin’ireo tandindona hafa aseho ao anatin’ireo tsipika samihafa amin’ny faminaniana izay mampiasa ireo tandindona ara-paminaniana mandrafitra ny “hazo.” Mazava ho azy fa ny tandindona ara-paminaniana voalohany amin’ny hazo dia ny hoe maneho fitsapana mahakasika ny fiainana na ny fahafatesana izy.
John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.
Ny hafatr’i Jaona dia aseho amin’ny fitafiana notafiny sy ny sakafo nohaniny. Ny sakafo ara-paminaniana, tahaka ny mana tany am-piandohan’ny Isiraely fahiny, na ny Mofon’ny Lanitra any am-parany, dia tsy maintsy hohanina. Io sakafo io dia maneho hafatra fitsapana ara-paminaniana izay tsy maintsy hohanina, fa nofon’i Kristy sy ràny izany. Ny fitafiana notafian’i Jaona sy ny sakafo nohaniny no mampahafantatra ny hafatra sy ny iraka izay nanomana ny lalana ho an’i Kristy. Jaona dia tandindon’ilay iraka farany izay manomana ny lalana ho an’i Kristy, Ilay Iraky ny Fanekena, izay tonga tampoka ao amin’ny tempoliny amin’ny lalàn’ny Alahady. Rehefa mitranga izany, ireo virijina adala, izay Laodiseana sy tsimparifary koa, dia maneho ilay taranaka fahefatra farany amin’ireo izay milaza ho vahoakan’ny fanekena ara-dalàna an’i Abrahama, tahaka ny nataon’ny Fariseo sy ny Sadoseo tamin’ny fotoana nisehoan’i Jaona avy tany an-efitra.
John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.
Jaona dia nitafy volon-drameva, sy fehikibo hoditra izay nisy famatorana fanampiny, tahaka izay ananan’ny biby fiompy miaraka amin’ny zioga. Ny nohaniny, ary noho izany ny hafany, dia valala, tandindona ambony indrindra an’ny Silamo ao amin’ny Soratra Masina, ary nafangarony tamin’ny tantely ny hafany momba ny Silamo.
And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.
Dia nantsoin’ny taranak’i Isiraely hoe Manna ny anarany; ary tahaka ny voan-drafy izy, sady fotsy; ary ny tsirony dia tahaka ny mofomamy fisaka natao tamin’ny tantely. Eksodosy 16:31.
Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”
Ny mana dia tandindon’ny Tenin’Andriamanitra, ary ny tsirony dia tahaka ny tantely, izay ambaran’ny mpaminany ho tsiron’ny hafatra izay aseho fa hohaniny. I Jaona dia nitondra ny hafatry ny Islam, araka ny asehon’ny valala, sy fehikibo vita amin’ny hoditr’omby rameva ary volon-drameva. Ny valala sy ny rameva dia samy tandindon’ny Islam. Io hafatry ny Islam io dia nifangaro tamin’ny fahazavan-tsain’ny Tenin’Andriamanitra izay aseho ho “tantely.”
Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.
Dia hoy Jonatana hoe: Efa nampahory ny tany ny raiko; indro, masìna ianareo, jereo fa nazava ny masoko, satria nanandrana kely tamin’ity tantely ity aho. 1 Samoela 14:29.
John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.
Jaona dia tsy nisolo tena hafatry ny finoana silamo fotsiny, fa avy tany an-efitra kosa izy, tahaka an’i Elia; ary Jaona tsy nihinana tantely fotsiny, fa tantely dia nohaniny, satria izy, tahaka an’i Kristy, dia tsy nobeazina tao amin’ireo andrim-panjakana tamin’izany andro izany, izay nanana ny “tanteliny” manokana amin’ny hafatra, izay asehon’ny lalivain’ny Fariseo sy ny Sadoseo. Tantely avy tany an-efitra no nohanin’i Jaona, satria ny Fanahy Masina no nampiofana azy tany ivelan’ireo andrim-pivavahana tamin’ny androny. Ny fehikibo mahazatra tamin’izany vanim-potoana izany dia nisy rafitra toy ny savily izay namatoran’ny olona ny fitafiany volon-drameva teo aminy. Io savily io no maneho an’i Jaona, izay teboka fiovàna niala tamin’ny fitoerana masina etỳ an-tany ho amin’ny fitoerana masina any an-danitra.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Ny mpaminany Jaona no rohy nampitohy ireo fotoam-pitantanana roa. Amin’ny maha-solontenan’Andriamanitra azy dia niseho izy mba haneho ny fifandraisan’ny lalàna sy ny mpaminany amin’ny fotoam-pitantanana kristiana. Izy no fahazavana kely kokoa, izay tsy maintsy harahin’ny fahazavana lehibe kokoa. Ny sain’i Jaona dia nohazavain’ny Fanahy Masina mba hahafahany mampiely fahazavana amin’ny vahoakany; kanefa tsy nisy fahazavana hafa mba namirapiratra, na mbola hamirapiratra, tamin’ny olona lavo, mazava tahaka ilay mivoaka avy amin’ny fampianarana sy ny ohatr’i Jesosy. Kristy sy ny asany dia tsy mbola takatra afa-tsy tamin’ny fomba manjavozavo, araka ny nanondroana azy tamin’ireo fanatitra alokaloka. Na dia Jaona aza dia tsy mbola nahatakatra tanteraka ny fiainana ho avy, tsy mety maty, amin’ny alalan’ny Mpamonjy.” The Desire of Ages, 220.
The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.
Ny fitafiana misy savily an’i Jaona dia ampidirina eo indrindra amin’ny fotoana nanaovana batisa an’i Kristy, izay fotoana fiolahana lehibe, nasehon’ilay toerana nanaovan’i Jaona batisa. Nantsoina hoe Betabara izany toerana izany, izay midika hoe “fiampitana an-tsambo,” ary io no toerana indrindra nidiran’ny Isiraely fahiny tao amin’ny Tany Nampanantenaina rehefa nivoaka avy tany an-efitra izy, tahaka izay nataon’i Jaona ihany.
Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.
Mazava ho azy fa ny fihetsiky ny iray hetsy sy efatra alina amby efatra arivo no asehon’i Jaona, nefa ny tondroinay fotsiny dia izao: rehefa natao batisa Jesosy, dia io taranaka io no nantsoin’izy sy Jaona hoe “taranaky ny menarana”. Tonga Jesosy mba hampisongadina ny lalàn’Andriamanitra, dia ny Didy Folo, ary Izy no nanome aingam-panahy ny teny rehetra ao amin’ny Baiboly; koa rehefa antsoiny hoe taranaky ny menarana ny taranaka farany amin’ny Isiraely fahiny, dia fantany tsara tokoa fa ny didy faharoa no manondro ny fitsarana tanterahina amin’ny taranaka fahatelo sy fahefatra.
The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.
Ny taranaka fahatelo sy fahefatra dia maneho fitsarana miandalana izay mifarana amin’ny taranaka fahefatra, dia ilay taranaka menarana. Ny batisan’i Kristy dia tandindon’ny 9/11. Ny taranaka Laodiseana ao amin’ny Advantista Mitandrina ny Andro Fahafito dia efa ao amin’ny taranany farany hatramin’izany fotoana izany. Ny hafatr’i Jaona ho an’ny Fariseo sy ny Sadoseo dia ny hafatra Laodiseana.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,
Fa nony nahita Fariseo sy Sadoseo maro tonga ho amin’ny batisany izy, dia hoy Izy taminy,
O generation of vipers, who hath warned you to flee from the wrath to come?
Ry taranaky ny menarana, iza no nampitandrina anareo handositra ny fahatezerana ho avy?
Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:
Koa mamoaha àry ny voa mendrika ny fibebahana; ary aza mieritreritra ny hilaza ao anatinareo hoe: Manana an’i Abrahama ho rainay izahay:
for I say unto you, that God is able of these stones to raise up children unto Abraham.
Fa lazaiko aminareo fa hain’Andriamanitra ny manangana zanaka ho an’i Abrahama avy amin’ireto vato ireto.
And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
Ary ankehitriny koa ny famaky dia efa mipetraka eo amin’ny fakan’ny hazo; koa ny hazo rehetra izay tsy mamoa voa tsara dia hokapaina ka hatsipy any anaty afo. Izaho tokoa manao batisa anareo amin’ny rano ho amin’ny fibebahana; fa izay avy ao aoriako no mahery noho izaho, ka tsy mendrika hitondra ny kapany akory aho; Izy no hanao batisa anareo amin’ny Fanahy Masina sy amin’ny afo; eny an-tànany ny fitotoam-bary, ary hodioviny tanteraka ny famoloany, ka hangoniny ao an-tsompitra ny variny; fa ny akofa kosa hodorany amin’ny afo tsy azo vonoina.
Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.
Ary tamin’izany no nialan’i Jesosy avy tany Galilia ka tonga teo Jordana ho any amin’i Jaona mba hataony batisa. Matio 3:7–13.
Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.
Jesosy dia avy tany Galilia, izay maneho fiolahana lehibe mifanaraka amin’ny savilin-kibon’i Jaona sy ny hevitr’i Betabara. Ny asan’i Jaona, dia ny fanomanana ny lalana, tamin’izany dia niova ho asan’i Kristy, dia ny fanamafisana ny fanekena. Tapitra ny telopolo taona fiomanana, ary nanomboka ny telo taona sy tapany taloha sy taorian’ny hazo fijaliana.
John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.
Ny hafatr’i Jaona dia fampitandremana momba ny fahatezerana ho avy amin’ny fandravana an’i Jerosalema, fandravana izay maneho koa ny faran’izao tontolo izao sy ireo loza fito farany. Io hafatra fampitandremana io dia napetraka tao anatin’ny tontolon-kevitry ny finoana silamo, ary lehilahy iray no nitondra azy, dia lehilahy izay tsy vitan’ny hoe nahatanteraka ilay irak’i Malakia izay manamboatra ny làlana, sy ilay feo any an-efitra ao amin’i Isaia, fa koa ny hafatr’i Elia, satria ny fitafian’i Jaona dia nifanandrify tamin’ny an’i Elia tahaka ny nifanarahan’ny hafatr’i Jaona tamin’ny hafatr’i Elia.
And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.
Ary hoy izy taminy hoe: Olona manao ahoana ilay niakatra nitsena anareo ka nilaza taminareo izany teny izany? Ary dia namaly azy izy hoe: Lehilahy volom-biby izy, ary nisikina fehin-kibo hoditra teo amin’ny valahany. Dia hoy izy: Elia Tesbita izany. 2 Mpanjaka 1:7, 8.
If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.
Raha hanontany momba an’i Jaona izy ireo, fa tsy momba an’i Elia, hoe: “olona toy inona moa izy?” dia hovaliana hoe: “olona mitafy volon’ondry, sady nisikina fehikibo hoditra teo am-balahany.” Ny asa fanompoan’i Jaona nandritra ny enim-bolana manontolo dia aseho ao amin’ilay andalan-teny izay amaritana sy anavahana mazava tsara ny taranaka farany sady fahefatra. Ny hafatra ho an’ny Laodikia izay atolotra azy ireo dia manafika mivantana ny filazana ho vahoakan’Andriamanitra ao amin’ny fanekena, ary mampitandrina azy ireo ny amin’ny fahatezerana ho avy, araka ny asehon’ny famaky mikapoka ny fakan’ny hazo. Tafiditra tao anatin’ilay hafatra koa fa i Kristy no hamita ny fizahan-toetra izay natombok’i Jaona. Tatỳ aoriana ao amin’ny Matio, i Jesosy koa dia miantso ny Jiosy hoe: “taranaky ny menarana,” ary raisiny avy amin’ny lohahevitr’i Jaona ny hevitra momba ny fanapahana hazo, ka hazavainy ny antony.
Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.
Na aoka hatao tsara ny hazo, dia tsara koa ny voany; na aoka hatao ratsy ny hazo, dia ratsy koa ny voany; fa ny voany no ahafantarana ny hazo. Ry taranaky ny menarana, hataonareo ahoana no fiteny zavatra tsara, nefa ratsy ianareo? Fa avy amin’ny haben’ny ao am-po no itenenan’ny vava. Ny olona tsara fanahy dia mamoaka zavatra tsara avy amin’ny rakitra tsara ao am-po; ary ny olona ratsy fanahy kosa mamoaka zavatra ratsy avy amin’ny rakitra ratsy. Fa lazaiko aminareo fa ny amin’ny teny foana rehetra izay holazain’ny olona dia hampamoahina azy amin’ny andro fitsarana. Fa ny teninao no hanamarinana anao, ary ny teninao no hanamelohana anao. Matio 12:33–37.
The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.
Ny andron’ny fitsarana, araka ny didy faharoa, dia ao amin’ny taranaka fahefatra. Mifototra amin’ny hafatra izay tenenintsika ny fitsarana, ary avy ao am-pontsika izany hafatra izany. Io hafatra tenenintsika io no mampiharihary raha isika no “taranaka voafidy” an’i Petera, na “taranaky ny menarana.” Ireo sokajy roa ireo dia samy aseho eo amin’ny famaranana ny fizahan-toetra iray, izay i Kristy, tahaka ny lehilahy mpamafa vovoka, no manadio ny gorodony. Tahaka ny menaka ao amin’ny fanoharana ny amin’ireo virijina folo, ny hafatra dia aseho na amin’ny fo ratsy na amin’ny fo tsara. Manampy ny tenin’i Kristy fa io taranaky ny menarana io, izay taranaka fahefatra sady farany, dia mitady famantarana; ary ny famantarana tokana homena azy dia ny famantaran’i Jona.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.
Ary nisy mpanora-dalàna sy Fariseo sasany namaly ka nanao hoe: Mpampianatra ô, mba te-hahita famantarana avy aminao izahay. Fa Izy namaly ka nanao taminy hoe: Taranaka ratsy fanahy sy mijangajanga no mitady famantarana; ary tsy hisy famantarana homena azy, afa-tsy ny famantaran’i Jona mpaminany; fa tahaka ny nitoeran’i Jona hateloana sy hateloana alina tao an-kibon’ny trozona, dia ho tahaka izany koa no hitoeran’ny Zanak’olona hateloana sy hateloana alina ao am-pon’ny tany. Ny mponin’i Ninive hitsangana amin’ny fitsarana miaraka amin’ity taranaka ity ka hanameloka azy; satria nibebaka izy tamin’ny fitorian’i Jona; ary, indro, misy lehibe noho Jona eto. Ny mpanjakavavin’ny atsimo hitsangana amin’ny fitsarana miaraka amin’ity taranaka ity ka hanameloka azy; fa avy tany amin’ny faran’ny tany no nahatongavany hihaino ny fahendren’i Solomona; ary, indro, misy lehibe noho Solomona eto. Matio 12:38–42.
Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.
I Kristy dia nanondro ny Jiosy ho taranaky ny menarana, ary Izy dia mampiasa fanoharana momba ny fitsarana, dia ny hafatr’i Jona sy ny hafatry ny fahendren’i Solomona. Jesosy dia mampahafantatra izany araka ny teny manodidina sy amin’ny vavolombelona roa, fa ny taranaky ny menarana dia ny taranaka fahefatra, satria ao amin’ny taranaka fahefatra no tanterahina ny fitsarana.
The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.
Ny efatra arivo amby efatra alina sy iray hetsy no faneva, na famantarana ny andro farany, tahaka ny lalàn’Andriamanitra sy ny Sabata. Ny famantaran’i Jona no famantaran’ny fitsanganana amin’ny maty, izay ho an’ny Jiosy tamin’ny andron’i Kristy dia ny batisany, raha nidina ny Fanahy Masina, izay naseho tamin’ny endriky ny voromailala. Ny hoe Jona dia midika hoe “voromailala.” Jona, Jaona Mpanambara, Daniela, Josefa ary Lazarosy dia maneho ny efatra arivo amby efatra alina sy iray hetsy, izay atsangana amin’ny maty rehefa avy nandry maty teny an-dalambe nandritra ny telo andro sy tapany. Amin’izay fotoana izay dia tokony hifindra avy amin’ny Laodikeana ho amin’ny Filadelfiana izy ireo, ka ho tonga ilay fahavalo izay avy amin’ny fito. Jona dia maneho ny batisa, satria natsipy tao anaty rano izy ary maty ara-tandindona rehefa nohanin’ny trozona. Rehefa afaka izany dia natsangana tamin’ny maty izy, tahaka an’i Jaona, fony izy navoaka avy tao anatin’ny diloilo mangotraka, ary tahaka an’i Daniela, fony izy navoaka avy tao an-davaky ny liona, ary tahaka an’i Josefa, fony izy navoaka avy tao an-davaka, ary tahaka an’i Lazarosy, ilay fahagagana fanombohana tombo-kase tamin’ny andron’i Kristy. Tsy nahita mazava ny famantaran’i Jona ny Jiosy, izay nasehon’ny fitsanganan’i Kristy tamin’ny maty, tahaka ny tsy ahitan’ny Advantisma mazava ny famantaran’ny 9/11, izay famantaran’i Jona.
We will continue these subjects in the next article.
Hitohy ao amin’ny lahatsoratra manaraka ireo lohahevitra ireo.
“The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)
“Ny vesatry ny fampitandremana izay tsy maintsy hoentina amin’ny vahoakan’Andriamanitra ankehitriny, na eo akaiky na any lavitra, dia ny hafatry ny anjely fahatelo. Ary izay mikatsaka hahatakatra izany hafatra izany dia tsy hotarihin’ny Tompo hanao fampiharana ny Teny izay handrava ny fanorenana sy hanaisotra ireo andrin’ny finoana izay nahatonga ny Advantista Mitandrina ny Andro Fahafito ho izay maha-izy azy ankehitriny. Ireo fahamarinana izay nivelatra araka ny filaharany, raha nandroso teny amin’ny lalan’ny faminaniana nambara tao amin’ny Tenin’Andriamanitra isika, dia fahamarinana, fahamarinana masina, mandrakizay, ankehitriny. Ireo izay namakivaky izany sehatra izany tsikelikely tamin’ny tantara lasa teo amin’ny fanandramantsika, ka nahita ny rojo-n’ny fahamarinana tao amin’ny faminaniana, dia voaomana handray sy hankatò ny taratry ny mazava rehetra. Nivavaka izy ireo, nifady hanina, nikaroka, nihady ny fahamarinana tahaka ny fitady harena miafina, ary fantatsika fa ny Fanahy Masina no nampianatra sy nitarika antsika. Maro ny teoria natsangana, izay nitondra fitoviana tamin’ny fahamarinana, kanefa nifangaro tamin’ny Soratra Masina nadika vilana sy nampiharina tamin’ny fomba diso, ka nitarika ho amin’ny fahadisoana mampidi-doza. Fantatsika tsara tokoa ny fomba nanorenana ny teboka rehetra amin’ny fahamarinana, sy ny nanisian’ny Fanahy Masin’Andriamanitra tombo-kase azy. Ary nandritra izany fotoana rehetra izany dia re ny feo nanao hoe: ‘Indro ny fahamarinana,’ ‘Izaho no manana ny fahamarinana; manaraha ahy.’ Kanefa tonga ny fampitandremana hoe: ‘Aza manaraka azy ireny hianareo. Tsy Izaho no naniraka azy, nefa nihazakazaka izy.’ (Jereo Jeremia 23:21.)”
“The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.
“Voamariky ny fitarihan’ny Tompo, ary tena mahagaga indrindra ny fanambaràny ny amin’izay fahamarinana. Natsangan’Andriamanitra Tompon’ny lanitra tsikelikely ny teboka tsirairay. Izay fahamarinana tamin’izany andro izany dia fahamarinana ihany ankehitriny. Kanefa tsy mitsahatra re ny feo manao hoe: ‘Ity no fahamarinana. Manana fahazavana vaovao aho.’ Nefa ireo fahazavana vaovao ireo eo amin’ny sehatry ny faminaniana dia miseho amin’ny fampiharana diso ny Teny sy amin’ny famelana ny olon’Andriamanitra hirenireny tsy manana vatofantsika hihazonana azy. Raha ny mpianatry ny Teny no handray ny fahamarinana izay nambaran’Andriamanitra tamin’ny fitarihana ny olony, ka hampihatra izany fahamarinana izany amin’ny tenany, handinika lalina azy, ary hitondra azy eo amin’ny fiainany andavanandro, dia ho fantsona velon’ny fahazavana izy ireo amin’izay. Fa ireo izay nanolo-tena hikaroka teôria vaovao kosa dia manana fifangaroan’ny fahamarinana sy ny fahadisoana, ary rehefa niezaka nampisongadina izany zavatra izany izy, dia nampiseho fa tsy nandrehitra ny jirony tamin’ny alitara masina izy, ka maty tao anatin’ny haizina izany.” Selected Messages, boky 2, 103, 104.