We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.
Efa teo antenatenan’ireo filazana efatra momba ny Isiraely fahiny isika, dia ny taranaky ny “menarana”, tao amin’ilay lahatsoratra teo aloha. Ao amin’i Matio, na Jaona na Jesosy dia samy miantso ny Fariseo sy ny Sadoseo hoe taranaky ny menarana. Jaona dia maneho ny fiandohan’ny fizotry ny fizahan-toetra izay aseho rehefa nampianatra izy fa Jesosy, Ilay hanaraka azy, dia hanadio tanteraka ny famoloany. Jesosy kosa nanampy ny fizotry ny fizahan-toetra nentin’i Jaona tamin’ny fampidirana ny fizotry ny fitsarana, raha nanondro ny mpanjakavavin’i Sheba sy Ninive Izy. Ao amin’ny taranaka fahefatra no isehoan’ny fitsarana, ary sokajy iray ao amin’ny fitsarana no miseho ho menarana, fa ny devoly no rainy. Jesosy koa dia nanampy ny resaka momba ny taranaka fahefatra izay mitady famantarana, nefa teo imasony miharihary ny famantarana.
In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.
Ao amin’ny Matio telo amby roapolo dia aseho ireo “loza” mihatra amin’ny Fariseo sy ny Sadoseo, ary ny fizotry ny fizahan-toetra sy ny fitsarana dia ampifandraisina indray amin’ny taranaka farany. Ny toko faharoa amby roapolo no manomana ny sehatra iavian’ireo loza ao amin’ny toko telo amby roapolo.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
Raha mbola niara-nivory ny Fariseo, dia nanontany azy i Jesosy ka nanao hoe: Ahoana no hevitrareo ny amin’i Kristy? Zanak’iza moa Izy?
They say unto him, The Son of David.
Hoy izy taminy hoe: Ny Zanak’i Davida.
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Hoy Izy taminy hoe: Koa ahoana àry no iantsoan’i Davida Azy hoe Tompo amin’ny Fanahy, raha hoy izy: “Hoy Jehovah tamin’ny Tompoko: Mipetraha eo an-tanako ankavanana, mandra-panaoko ny fahavalonao ho fitoeran-tongotrao”? Koa raha i Davida ary miantso Azy hoe Tompo, ahoana no maha-zanany Azy?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Ary tsy nisy olona nahavaly Azy na dia teny iray akory aza; sady tsy nisy sahy nanontany Azy intsony hatramin’izany andro izany. Matio 22:41–46.
When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.
Rehefa nihidy ny varavarana ka tsy nisy fifandraisana fanampiny azo natao intsony, dia namoaka ozona valo i Jesosy ao amin’ny toko manaraka. Ao amin’ny andininy faha-telo ambin’ny folo, ny ozona dia mikasika ny fanidiana ny varavaran’ny fanjakan’ny lanitra. Avy amin’ny varavaran’ny Lanitra no irotsahan’ny ranonorana farany. Ireo ozona valo ireo dia mikasika ireo izay milaza ho manokatra ny varavarana izay tsy hain’olona sokafana sy manidy ny varavarana izay tsy hain’olona hidiana. Tao amin’ny fahitana, dia naseho tamin-dRahavavy White ireo izay tsy nanaraka an’i Kristy ho ao amin’ny Efitra Masina Indrindra, ka nandefa ny vavak’izy ireo ho any amin’ilay efitra masina foana, izay nitaoman’i Satana, izay nisandoka ho Kristy, azy ireo hino fa milamina tsara ny zavatra rehetra. Nosokafany indray ny efitra masina, ary nohidiany ny Efitra Masina Indrindra.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Maro no mijery amim-pahatahorana ny fizotry ny nataon’ny Jiosy tamin’ny nandavany sy nanomboany an’i Kristy teo amin’ny hazo fijaliana; ary rehefa mamaky ny tantaran’ny fanaratsiana mahatsiravina natao taminy izy, dia mihevitra fa tia Azy, ka tsy ho nandà Azy tahaka ny nataon’i Petera, na ho nanombo Azy tamin’ny hazo fijaliana tahaka ny nataon’ny Jiosy. Kanefa Andriamanitra, Izay mamaky ny fon’ny olona rehetra, dia nampahazo sedra izany fitiavana an’i Jesosy izay nambarany fa tsapany izany. Ny lanitra rehetra dia nijery tamin’ny fahalianana lalina indrindra ny fandraisana ny hafatry ny anjely voalohany. Nefa maro tamin’ireo izay nilaza fa tia an’i Jesosy, ary nandatsa-dranomaso raha namaky ny tantaran’ny hazo fijaliana, no naneso ny vaovao mahafaly momba ny fihaviany. Raha tokony handray ny hafatra tamim-pifaliana izy, dia nilaza fa fitaka izany. Nankahala ireo izay tia ny fisehoany izy ka nandroaka azy hiala tao amin’ny fiangonana. Ireo izay nandà ny hafatra voalohany dia tsy mety nahazo tombontsoa tamin’ny faharoa; ary tsy nahazo tombontsoa tamin’ny antso tamin’ny misasakalina koa izy, izay natao hanomanana azy hiditra miaraka amin’i Jesosy amin’ny finoana ho ao amin’ny fitoerana masina indrindra ao amin’ny fitoerana masina any an-danitra. Ary noho ny nandavany ireo hafatra roa teo aloha, dia efa nohamafisin’izy ireo loatra ny fahatakarany, ka tsy mahita hazavana ao amin’ny hafatry ny anjely fahatelo izy, izay mampiseho ny lalana mankany amin’ny fitoerana masina indrindra. Hitako fa tahaka ny nanomboan’ny Jiosy an’i Jesosy tamin’ny hazo fijaliana no nanomboan’ireo fiangonana araka ny anarana fotsiny ireo hafatra ireo; koa noho izany dia tsy manana fahalalana ny amin’ny lalana mankany amin’ny fitoerana masina indrindra izy, ary tsy afaka mahazo tombontsoa amin’ny fifonan’i Jesosy any. Tahaka ny Jiosy, izay nanolotra ny fanatiny tsy misy ilana azy, dia manolotra koa ny fivavahany tsy misy ilana azy ho any amin’ilay efitra izay efa nialan’i Jesosy; ary Satana, faly amin’izany fitaka izany, dia maka toetra ara-pivavahana, ka mitarika ny sain’ireo izay milaza tena ho Kristiana ireo ho any aminy, miasa amin’ny heriny sy ny famantarany ary ny fahagagana mandainga, mba hamehezany azy ao amin’ny fandriky ny tenany.” Early Writings, 258–261.
Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.
Andininy fahefatra ambin’ny folo dia loza ho an’ireo izay mandany ny tranon’ny mpitondratena sy manao vavaka lava. Ny lozan’andininy fahadimy ambin’ny folo dia noho ny fanaovany ny niovam-pony ho zanaky ny helo indroa mihoatra noho ny tenany. Ao amin’ny andininy fahenina ambin’ny folo ka hatramin’ny faharoa amby roapolo, ny ratsy fanahy dia mianiana amin’ny tempoly.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Tsy tenin’i Rahavavy White ireo, fa tenin’ny Tompo; ary ny irany no nanolotra izany tamiko mba homeko anareo. Antsoin’Andriamanitra ianareo mba tsy hiara-hiasa Aminy amin-javatra mifanohitra Aminy intsony. Maro ny fampianarana nomena mikasika ireo olona milaza ho Kristiana nefa maneho ny toetran’i Satana, ka manohitra amin’ny fanahy sy amin’ny teny ary amin’ny asa ny fandrosoan’ny fahamarinana, sady manaraka tokoa ny lalana itarihan’i Satana azy. Noho ny hamafin’ny fony dia nobaboiny ho azy ny fahefana izay tsy azy velively, ary tsy tokony hampiasainy. Hoy Ilay Mpampianatra lehibe: ‘Haongako, haongako, haongako.’ Hoy ny olona any Battle Creek hoe: ‘Tempolin’i Jehovah, tempolin’i Jehovah izahay’; kanefa afo tsotra no ampiasainy. Tsy voahalefaka na voafehin’ny fahasoavan’Andriamanitra ny fony.” Manuscript Releases, boky faha-13, 222.
In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.
Ao amin’ny andininy faha-telo amby roapolo sy faha-efatra amby roapolo, ny loza dia noho ny fanaovana tsinontsinona ny rariny sy ny famindram-po ary ny fahamarinana. Ny andininy faha-dimy amby roapolo sy faha-enina amby roapolo kosa dia momba ny fihatsaram-belatsihy amin’ny fanadiovana ny vohon’ny kapoaka, nefa tsy ny ao anatiny.
“‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.
“‘Manana izao harena izao isika,’ hoy hatrany ny apostoly, ‘ao anatin’ny fanaka tany, mba ho an’Andriamanitra ny fihoaran’ny herin’io fa tsy avy amintsika.’ Azon’Andriamanitra natao ny nitory ny fahamarinany tamin’ny alalan’ny anjely tsy manan-tsiny, nefa tsy izany no drafitr’Andriamanitra. Olombelona no nofidiny, dia olona voahodidin’ny fahalemena, ho fitaovana amin’ny fanatanterahana ny fikasany. Apetraka ao anatin’ny fanaka tany ny harena sarobidy indrindra. Amin’ny alalan’ny olombelona no ampitondrana ny fitahiany ho amin’izao tontolo izao. Amin’ny alalan’izy ireo no hampamirapiratra ny voninahiny ao anatin’ny haizin’ny ota.” Asan’ny Apostoly, 330.
Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:
Ary avy eo ny andininy faha‑roapolo amby fito sy faha‑roapolo amby valo dia manondro ny ratsy fanahy ho fasana voalalotra fotsy, ka mampifandray izany amin’i Sebna ao amin’ny Isaia toko faha‑roapolo amby roa, izay nanandra-tena noho ilay fasana mahafinaritra namboariny, nefa tsy ho ao akory izy; fa Andriamanitra dia handroaka azy hiala amin’ny vavany ho any an-tsaha lavitra. Io saha lavitra io dia asehon’ny fasan’ilay mpaminany mpandainga tao Betela, izay nitarika ilay mpaminany tsy nankatò halevina tao amin’izany fasana izany ihany. Ary avy eo ny loza fahavalo dia milaza hoe:
Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.
Lozanareo ho anareo, mpanora-dalàna sy Fariseo, mpihatsaravelatsihy! fa ianareo manamboatra ny fasan’ny mpaminany sy manatsara ny fasandrazan’ny marina, ary manao hoe: Raha tamin’ny andron’ny razantsika izahay, dia tsy ho mpiombona taminy tamin’ny ran’ny mpaminany. Koa dia manambara ny amin’ny tenanareo ianareo fa zanak’izay namono ny mpaminany. Fenoy ary ny famaranan’ny razanareo.
Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
Hianareo menarana, taranak’ ny menarana misy poizina, ahoana no hahafahanareo handositra ny fanamelohana any amin’ny helo?
Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.
Koa, indro, Izaho maniraka mpaminany sy olon-kendry ary mpanora-dalàna ho aminareo; ary ny sasany amin’ireny hovonoinareo sy hofantsihinareo amin’ny hazo fijaliana; ary ny sasany amin’ireny hokapohinareo ao amin’ny synagoganareo ka hohenjehinareo hatramin’ny tanàna iray ho amin’ny tanàna iray; mba hihatra aminareo ny rà marina rehetra izay nalatsaka tambonin’ny tany, hatramin’ny ran’i Abela marina ka hatramin’ny ran’i Zakaria, zanak’i Barakia, izay novonoinareo teo anelanelan’ny tempoly sy ny alitara.
Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.
Lazaiko aminareo marina tokoa: ho tonga amin’ity taranaka ity izany rehetra izany. Matio 23:29–36.
The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.
Ny bibilava, izay taranaky ny menarana, dia tsaraina ao amin’ilay andalan-teny. Ao amin’ilay andalan-teny, ny fitsarana dia tsy mifototra amin’ny fijoroan’ny mpanjakavavin’i Sheba sy i Ninive, fa amin’ny rànalatsak’i Abela ka hatramin’i Zakaria. Ny taranaka fahefatra, izay menarana, dia tsaraina amin’ny alalan’ny vavolombelona roa avy amin’ny tantara ivelany momba an’i Isiraely fahiny sy vavolombelona roa avy amin’ny tantara anatiny momba an’i Isiraely fahiny. Ny Lioka toko fahatelo no farany amin’ireo firesahana efatra momba ireo menarana amin’ilay taranaka fahefatra sy farany, ary fitoviana amin’ny Matio toko fahatelo fotsiny izany. Fampahafantarana efatra no manondro fa mandritra ny fitsarana farany ny tranon’Andriamanitra, mandritra ilay taranaka fahefatra, dia haneho ny toetrany ny antokon’olona iray ho zanakalahy sy zanakavavin’i Satana, ary ny antokon’olona iray kosa ho zanakalahy sy zanakavavin’Andriamanitra. Ny fizahan-toetra izay manomboka ny fisarahana dia manomboka rehefa manandra-peo any an-efitra ilay iraka izay manomana ny lalana ho an’ilay Iraky ny Fanekena.
In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.
Ao amin’ny fanenomana masina ao amin’ny Soratra Masina, ny anarana dia tsy mari-pamantarana fotsiny, fa faminaniana bitsibitsihina—hira faharoa hiraina eo ambanin’ny velaran’ny tantara, izay manambara ny fon’ny fanavotana. Rehefa alahatra ho fehezanteny iray ny hevitry ny taranak’i Adama ka hatramin’i Noa, dia miteraka hafatra iray izay mifanaraka amin’ny tantara asehon’ilay tetiarana izany. Adama dia midika hoe “olona,” ary Seta dia midika hoe “voatendry.” Enosy dia midika hoe “mety maty” (iharan’ny fahafatesana), ary Kenana dia midika hoe “alahelo.” Tamin’ny alalan’“ny fiderana/fitahian’Andriamanitra” (Mahalalela), ny Lanitra dia “hidina” (Jareda). Nidina ny Lanitra tamin’ny maha-“olona natokana na voahosotra” (Enoka), izay nanambara ny hafatry ny fitsarana tamin’ny alalan’i Metosela zanany (“rahefa maty izy, dia halefa izany”). Ny fahafatesany no ho fara tampon’ny firotsahan’ny Fanahy Masina “mahery,” izay asehon’i Lameka (fofonaina) miara-mikambana amin’i Metosela tahaka ny niarahan’ny Antso Mamatonalina tamin’ny anjely faharoa. Metosela no anjely faharoa ary Lameka no Antso Mamatonalina izay tonga tamin’ny fara tampony tamin’ny safodrano tamin’ny andron’i Noa.
Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”
Raha fintinina bebe kokoa, dia izao no ambaran’ireo anarana ireo: “Ny olona dia voatendry ho mety maty, iharan’ny alahelo sy ny fahafatesana, noho ny vokatry ny Adama voalohany; kanefa tamin’ny alalan’ny fitahian’Andriamanitra, Kristy dia nanokana ny Tenany hidina etỳ, hitory fitsarana amin’ny alalan’ny fahafatesany teo amin’ny hazo fijaliana, izay narahin’ny firotsahan’ny Fanahy Masina tamin-kery.”
These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.
Ireo anarana folo ireo dia mamintina ny hafatry ny filazantsara sady manaraka ny tantaran’ny tany hatramin’ny famoronana ka hatramin’ny ranonorana farany, ary miafara amin’ny Fiavian’i Kristy Fanindroany. Io tandindona miafina ao anatin’ireo anarana io dia mahita ny tandrifiny ao amin’ny Apokalypsy. Ny Genesisy no manolotra ny tetiarana alfa, ary ny 144.000 ao amin’ny Apokalypsy 7 no manolotra ny fahatanterahana omega ao amin’ny sisa voaisy tombo-kase.
Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”
Joda dia midika hoe “fiderana,” Robena dia midika hoe “indro, zanakalahy,” Gada dia midika hoe “vintana tsara/miaramila,” Asera dia midika hoe “sambatra/voatahy,” ary Naftaly dia midika hoe “tolona.” Manase dia midika hoe “mampanadino,” Simeona dia midika hoe “fihainoana,” Levy dia midika hoe “miraikitra/mifatotra,” Isakara dia midika hoe “valisoa,” Zebolona dia midika hoe “voninahitra/fonenana,” Josefa dia midika hoe “fitomboana,” ary Benjamina dia midika hoe “zanaky ny tanana ankavanana.”
Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.
Izay manaraka ny Liona avy amin’ny firenen’i Joda dia zanak’Andriamanitra, voatahy amin’ny soa sy fitahiana raha mandalo ao anatin’ny fizahan-toetra amin’ny ady tolona amin’Andriamanitra tahaka ny nataon’i Jakoba. Amin’ny alalan’izany tolona izany dia hadino ny fahotany ao anatin’ny dingan’ny fanamasinana vokarin’ny fihainoana ny Tenin’Andriamanitra, izay mampiray azy amin’i Kristy ao amin’ny fifandraisan’ny fanekena. Ny valisoany dia ny honina amim-boninahitra miaraka amin’i Kristy eo amin’ny seza fiandrianany, mipetraka any amin’ny fitoerana any an-danitra, raha ampiasain’Andriamanitra izy ireo hampitombo ny fanjakany—miantso ny vahoaka betsaka hivoaka avy any Babylona ho zanaky ny tanany ankavanana.
The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.
Ny zanakalahy enina naterak’i Lea dia Robena, Joda, Simeona, Levy, Isakara ary Zebolona. Zilpa mpanompovaviny, izay midika hoe “fitetehana manitra” ny anarany, dia niteraka zanakalahy roa—Gada sy Asera. Ny zanakalahy roa naterak’i Rahely dia Josefa sy Benjamina. Bilha mpanompovavin’i Rahely dia midika hoe “saro-kenatra na matahotra” ny anarany, ary Dana sy Naftaly no zanany lahy. Ara-paminaniana, ny tetiarana eto dia manolotra tsipika maromaro hodinihina. Tsy tahaka ny alfa sy ny taranaka folo ao amin’ny Genesisy toko faha-dimy, ny omega kosa dia manana taranaka roa ambin’ny folo, miaraka amin’ireo fari-paminaniana manokana azy. Ao amin’ny iray hetsy efatra amby efapolo arivo, Dana dia tsy voatonona, ary Manase no nisolo an’i Efraima rahalahiny.
Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.
Ny tetiarana alfa ao amin’ny Genesisy dia mifanaraka amin’ny tetiarana omega ao amin’ny Apokalypsy, satria ny Genesisy no manondro ny asan’i Kristy araka ny maha-Andriamanitra Azy eo amin’ny famonjena, ary ny Apokalypsy kosa no manondro ireo izay, ao amin’ny fahatanterahan’ny omega an’ilay faminaniana alfa, no manatanteraka tanteraka ilay teny fikasana sy faminaniana nambara tao amin’ilay faminaniana alfa.
The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.
Ny fampiharana ireo tsipika roa ireo dia matetika ataon’ireo teolojiana, nefa tsy mba amin’ny fomba fijerin’ny metodôlôjian’ny tsipika ambonin’ny tsipika velively. Ireo tetiarana roa ao amin’ny Genesisy sy ny Apokalypsy dia manome vavolombelona roa fa miteny amin’ny ambaratonga faharoa Andriamanitra. Ny fiteny iray dia ny fijoroana vavolombelona voasoratra araka izay voarakitra, ary tsipika faharoa ao anatin’izany fijoroana vavolombelona izany no aseho eo amin’ny ambaratonga ara-tandindona. Matetika ireo teolojiana dia tsy mandroso mihoatra ny fanamarihana ety ivelany momba ny hafatra ampitain’ny hevitry ny anarana ao amin’ny Genesisy sy ny Apokalypsy. Raisiny ho zava-baovao izay hitany, ka maneho bebe kokoa ny fahendreny maha-olona azy manokana, araka ny porofon’ny fahaizany mihatsaravelatsihy mahita ny fanoharana ao anatin’ny hevitry ny anarana. Tsy hitany velively ny hafatra aseho ao amin’ireo zanaka roa ambin’ny folo naterak’i Isimaela. Tsy hitany araka ny tokony ho izy ny tetiaran’i Jesosy ao amin’i Matio sy Lioka. Tsy hitany ny tetiaran’ireo mpanjaka fito farany tao Joda sy ireo mpanjaka fito farany tao Isiraely, na ireo mpanjaka fito voalohany tao Joda na ireo mpanjaka fito voalohany tao Isiraely.
When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.
Rehefa miteny aho hoe tsy mahita izy ireo, dia izao no tiako holazaina: raha manontany an’i Google ianao raha misy fampianarana momba ireo tetiarana ireo, dia “eny” no valiny, ho an’i Adama ka hatramin’i Noa ao amin’ny Genesisy, ary “eny” koa ho an’ireo iray hetsy sy efatra arivo sy iray alina. Fa ampihariny amin’izany fomba izany va ireo taranak’i Abrama folo ao amin’ny Genesisy toko fahiraika ambin’ny folo? Tsia. Moa ampihariny va ny tetiaran’i Kaina sy ny tetiaran’i Seta? Eny, saingy lavitra loatra ny tena heviny, ka toy ny hoe lohahevitra hafa mihitsy no resahiny. Tsy isalasalana fa dinihiny ny tetiaran’i Kristy ao amin’i Matio sy Lioka, nefa indray mandeha indray dia diso lavitra ny tanjona izy ireo. Nahoana izany no zava-dehibe, hoy ianao manontany? Satria mikasa hanome topy maso momba ireo lalam-paminaniana ara-tetiarana ireo aho, ary tiako hazava hatrany am-piandohana fa miezaka mamantatra ny lanjan’ny taranaka fahefatra aho amin’ny maha-mariky ny faminaniana ara-Baiboly azy. Hanampy amin’izany lafiny izany ny topy maso momba ireo tetiarana ireo, nefa ho tsy fitandremana avy amin’iza na iza raha mihevitra izy fa ny famintinana tsotra momba ireo zavatra harahina ireo ihany no hany tokony ho takarina momba ireo lalam-pirazanana ireo.
After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.
Taorian’ny tetirazan’i Adama ka hatramin’i Noa, dia ahitantsika andalana roa amin’ny tetirazana ao amin’ny toko fahefatra sy fahadimin’ny Genesisy. Ireo andalana roa ireo dia asehon’ny taranak’i Kaina sy ny taranak’i Seta. Tsy tahaka ny tetirazan’i Adama ka hatramin’i Noa, izay naneho taranaka folo, fa ny andalan’i Seta sy i Kaina kosa samy manondro taranaka valo. Noho izany antony izany, dia tokony horaisina ho vanim-potoana roa misy efatra avy izy ireo. Seta sy i Kaina dia tandindon’ny fanekena, ary i Kaina dia maneho ireo izay, ao amin’ny Isaia valo amby roa-polo sy sivy amby roa-polo, manao faneken’ny fahafatesana, izay ho foanana amin’ny loza manafotra. Izy ireo no manorina ny tranony eo ambonin’ny fasika. Ireo izay manorina eo ambonin’ny Vatolampy kosa dia manao faneken’ny fiainana, araka ny aseho ao amin’ny Petera voalohany, toko faharoa, ho ireo izay efa nanandrana fa tsara ny Tompo, ary izy ireo no “taranaka voafidy.” Ny “maro” no manorina eo ambonin’ny fasika, fa ny “vitsy” kosa no voafidy.
Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.
Ny tetiaran’i Kaina dia toy ny feo mpikomy ao anatin’ny firindran’ny anarana, fa ireo anarana ireo dia maneho ny voninahitr’olombelona izay zava-poana, ka mitarika ho amin’ny firenireny tsy misy tanjona, rehefa voakapoky ny lanitra. Tsy niraharaha ny fampitandremana ny taranak’i Kaina fa milaza ho manana maha-andriamanitra sandoka, voasarona amin’ny herin’olombelona mpamaly faty, izay asehon’ny zavakanton’ny olombelona, ka manefy kolontsaina vy; tsara tarehy, nefa masiaka, ary tsy mamoa fanantenana. Io fanambarana farany io dia topimaso ankapoben’ny hafatra ao amin’ireo taranaka valo naterak’i Kaina izay tsoahina avy amin’ireo anarana.
Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.
Ny taranak’i Seta dia mamaly ny taranak’i Kaina amin’ny fahasoavana. Ao anatin’ilay fahalemen’olombelona izay voatendry ho an’ny taranak’olombelona, ireo izay miantso an’Andriamanitra dia hovàna ny alahelony ho fiderana rehefa midina ny lanitra. Amin’ny fandehanana amim-pahatokiana amin’ilay lalana miakatra ho amin’ny voninahitra, mandritra ny fotoam-pitsapana, mandra-pahatongan’ny hiakan’ny “fanantenana,” dia tonga ny fitsaharana, amin’ny alalan’ny ranon’ny fanafahana. Io fanambarana farany io dia topi-maso ankapobeny ny hafatra ao amin’ireo taranaka valo naterak’i Seta izay alaina avy amin’ireo anarana.
The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.
Ny antony anasarahana ireo taranaka valo ho vondrona roa, samy misy taranaka efatra, dia miorina eo amin’ny dingana voalohan’ny fanekena, rehefa faritana fa 400 taona ny faminaniana momba ny fanandevozana tany Egypta, ary koa fa hifarana amin’ny taranaka fahefatra ireo 400 taona ireo. Rehefa ampidirina ao amin’ny faminanian’ny fanekena alfa ny fijoroana vavolombelon’i Paoly, dia miteraka vanim-potoana roa, samy 215 taona, izay samy nahitana taranaka efatra avy isanisany izany. Ireo taranaka valo, ao anatin’ny 430 taona, dia maneho vanim-potoana roa, samy 215 taona. Ny vanim-potoana voalohany dia asehon’ilay Farao tsara izay nahalala an’i Josefa. Rehefa afaka 215 taona, dia nisy Farao vaovao izay tsy nahalala an’i Josefa. Ary tamin’izay no nanombohan’ny vondrona manaraka misy taranaka efatra.
Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.
Taranaka valo, voazarazara mitovy ho vanim-potoana roa, izay samy voamarika mazava ho vanim-potoany avy amin’ny taranaka efatra, dia manamafy ny fampiharana ny taranaka valo an’i Kaina sy an’i Seta amin’izany fomba izany ihany. Rehefa ampiharina izany, dia ampifanarahana amin’ny taranaka valo an’i Kaina ny taranaka valo an’i Seta. Kaina dia maneho ny maro izay mandray ny mariky ny bibidia, ary Seta dia maneho ny vitsy izay mandray ny tombo-kasen’Andriamanitra. Kaina no famantaran’ny maha-olombelona, ary Seta no famantaran’ny maha-olombelona mitambatra amin’ny maha-Andriamanitra ao anatin’ny tontolon’ny faneken’i Noa, kanefa; ny taranak’i Josefa sy i Mosesy kosa dia ao anatin’ny tontolon’ny faneken’i Abrama.
Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.
Avy eo ao amin’ny toko faha-iraika ambin’ny folo, ny tetiaran’ny vahoaka voafidy dia aseho amin’ny anarana folo hatramin’i Sema ka hatramin’i Abrama. Ny toko faha-iraika ambin’ny folo dia ny tantaran’ny tilikambon’i Babela, nefa koa ny tetiaran’ny vahoaka voafidy, araka ny asehon’i Abrahama azy. Ny toko faha-iraika ambin’ny folo dia mampiditra vahoaka voafidy izay hiditra amin’ny fanekena telo sosona amin’Andriamanitra. Ny dingana fahatelo sy farany dia ny fanatitra an’i Isaka ao amin’ny toko faha-roa amby roapolo. Ny toko “iraika ambin’ny folo” no fiandohana alfa ary ny toko “roa amby roapolo” no fiafarana omega. Ny finoana ilaina mba handrenesana ny feon’Andriamanitra ao amin’ny hevitry ny anarana dia tsy misy maha-samihafa azy amin’ny finoana ilaina mba handrenesana ny feony ao amin’ny fanisan’ny Teniny. Fampiharana iray momba ny tetiarana izay tsy raisin’ny teolojiana dia ny tetiaran’i Ismaela, tandindon’ny Islama.
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
Ary izao no anaran’ny zanakalahin’Isimaela, araka ny anarany, amin’ny taranany: Nebajota, lahimatoan’Isimaela; ary Kedara sy Adbeela sy Mibsama, ary Misma sy Doma sy Masa, Hadara sy Tema, Jetora, Nafisy ary Kedema; ireo no zanakalahin’Isimaela, ary ireo no anarany, araka ny tanànany sy araka ny tobiny; andriana roa ambin’ny folo araka ny fireneny. Genesisy 25:13–16.
When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.
Rehefa ampandaharina ho fehezanteny ny hevitr’ireo anarana roa ambin’ny folo ireo, dia toy izao no vakiny: “Ara-paminaniana, ny taranak’i Ismaela dia vahoaka mainty hoditra sady lonaka, malaza amin’ny maha-mpiady azy, nefa voadona amin’ny alahelo ara-tantara sy ara-paminaniana tamin’ny 11 Aogositra 1840 ary taorian’izany tamin’ny 11 Septambra 2001. Antsoina hoe zanaky ny atsinanana izy ireo ao amin’ny tantara ara-Baiboly. Avy tany Arabia no niandohany, izay itomboan’ny zava-manitra mamerovero ampiasaina amin’ny fanompoam-pivavahana tao amin’ny fitoerana masina hebreo. Ny teny hoe “mpamono an-tsokosoko” dia avy amin’ny tantara silamo ary maneho fahafatesana entina amin’ny fahanginana. Tamin’ny andron’ny Kroazada, ny finoana silamo dia nanidy, nanodidina ary nanao fahirano an’i Eoropa katolika, saingy ny fameperany tatỳ aoriana no nanamarika ny fahatongavan’ny famelombelomana tamin’ny 1840 ka hatramin’ny 1844, ary koa hatramin’ny 9/11 ka mandra-pahatongan’ny krizin’ny lalàna alahady. Ny hevitr’ireo anarana roa ambin’ny folo an’ny zanakalahin’i Ismaela dia samy aseho ao amin’ilay fanambarana teo aloha amin’ny sora-matevina.”
The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.
Ny anarana roa ambin’ny folo amin’ny taranak’i Ismaela dia maneho telo ambin’ny folo, raha ampidirina ao amin’ny lisitra i Ismaela. Ny telo ambin’ny folo dia isa famantarana ny “fikomiana,” izay no nataon’i Hagara, ka nahatonga an’i Abrahama hanaiky ny handroahana an’i Hagara sy Ismaela. Ampiasain’i Paoly izany zava-nitranga izany mba hanehoana ny fanesorana ny Isiraely fahiny tsy ho vahoakan’ny faneken’Andriamanitra intsony, tamin’izay fotoana izay ihany koa no nanorenany fanekena tamin’ny ampakarina kristianiny.
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.
Fa voasoratra hoe: Abrahama nanan-janaka roa lahy, ny iray tamin’ny andevovavy, ary ny iray tamin’ny vehivavy afaka. Kanefa ilay nateraky ny andevovavy dia teraka araka ny nofo; fa ilay nateraky ny vehivavy afaka kosa dia tamin’ny alalan’ny teny fikasana. Ary izany zavatra izany dia fanoharana; fa ireo no fanekena roa: ny iray avy any an-tendrombohitra Sinay, izay miteraka ho amin’ny fanandevozana, dia Hagara izany. Fa io Hagara io dia tendrombohitra Sinay any Arabia, ary mifanandrify amin’i Jerosalema ankehitriny, satria ao amin’ny fanandevozana izy mbamin’ny zanany. Fa Jerosalema izay any ambony kosa dia afaka, ary izy no renintsika rehetra. Fa voasoratra hoe: Mifalia, ry momba, izay tsy miteraka; mibosesiha amin’ny hoby, ary miantsoa mafy, ianao izay tsy marary hiteraka; fa ny zanaky ny vehivavy lao dia maro lavitra noho ny an’ilay manana vady. Ary isika, ry rahalahy, tahaka an’Isaka, dia zanaky ny teny fikasana. Nefa tahaka ny tamin’izany andro izany, ilay nateraka araka ny nofo dia nanenjika ilay nateraka araka ny Fanahy, dia toy izany koa ankehitriny. Kanefa inona no lazain’ny Soratra Masina? Roahy ny andevovavy mbamin’ny zanany lahy; fa ny zanaky ny andevovavy tsy mba ho mpandova miaraka amin’ny zanaky ny vehivavy afaka. Koa izany, ry rahalahy, dia tsy zanaky ny andevovavy isika, fa zanaky ny vehivavy afaka. Galatiana 4:22–31.
Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.
Ishmaela dia tandindon’ny finoana silamo, ary Hagara, renin’i Ishmaela, no tandindon’ny fiangonan’ny fanekena amin’ny fahafatesana. Isaka dia tandindon’ny finoana kristiana, ary Saraha no tandindon’ny fiangonan’ny fanekena amin’ny fiainana. Noho izany antony izany, Ishmaela dia nanana zanaka lahy roa ambin’ny folo, fa ny isa roa ambin’ny folo dia tandindon’ny vahoakan’Andriamanitra amin’ny fanekena, ary ny finoana silamo dia sandoka maka tahaka ny vahoakan’Andriamanitra amin’ny fanekena.
There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.
Misy tetiarana roa momba an’i Kristy ao amin’ny Filazantsara. Ny iray ao amin’i Matio ary ny iray hafa ao amin’i Lioka.
And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.
Ary Jakoba niteraka an’i Josefa, vadin’i Maria, izay niteraka an’i Jesosy, izay atao hoe Kristy. Koa ny taranaka rehetra hatramin’i Abrahama ka hatramin’i Davida dia taranaka efatra ambin’ny folo; ary hatramin’i Davida ka hatramin’ny famindrana ho any Babylona dia taranaka efatra ambin’ny folo; ary hatramin’ny famindrana ho any Babylona ka hatramin’i Kristy dia taranaka efatra ambin’ny folo. Ary toy izao no nahaterahan’i Jesosy Kristy: raha mbola fofombadin’i Josefa Maria reniny, raha tsy mbola nivady izy, dia hita fa nitoe-jaza avy tamin’ny Fanahy Masina izy. Matio 1:16–18.
Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.
Ny firazanan’i Kristy ao amin’i Matio dia manondro vanim-potoana telo mitovy, samy efatra ambin’ny folo avy, izay mandrafitra vanim-potoana iray efatra amby efapolo. Kristy no ômega-n’ny tantaran’ny fanekena, mifandraika amin’i Mosesy izay alfa-n’ny tantaran’ny fanekena. Maminany i Mosesy fa Kristy dia ho “tahaka azy.” Nanana vanim-potoana telo samy efapolo taona i Mosesy tao anatin’ny fiainany roapolo amby zato taona. Ny vanim-potoana efapolo taona tsirairay eo amin’ny fiainan’i Mosesy, rehefa apetraka andalana manaraka andalana, dia mifarana ao Kadesy, tandindon’ny taona 1863 sy ny lalàn’ny Alahady. Ny vanim-potoana telo an’i Kristy kosa dia mifarana amin’i Davida, ny fahababoana tany Babylona, ary Kristy manamafy ny fanekena amin’ny rany teo amin’ny hazo fijaliana. Davida dia maneho ny fanandratana ny fiangonana mpandresy amin’ny lalàn’ny Alahady, ary ny andalana faharoa dia manondro ireo virijina adala entina ho any Babylona, amin’ny lalàn’ny Alahady. Ny vanim-potoana fahatelo dia mifarana eo amin’ny hazo fijaliana, izay indray dia tandindon’ny lalàn’ny Alahady, izay anamafisan’i Kristy ny faneken’i Abrahama amin’ireo iray hetsy sy efatra arivo amby efatra alina ary ny faneken’i Noa amin’ny vahoaka betsaka.
What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.
Mahagaga izay azo takarina rehefa ampifanindriana ireo tsipika roa ireo. Ny roapolo amby zato taona an’i Mosesy dia mifandray amin’ny roapolo amby zato taona an’i Noa, ary ny taranaka roa amby efapolo an’i Kristy dia mifandray amin’ny fanapahan’ny antikristy mandritra ny roa amby efapolo volana ara-panoharana amin’ny lalàn’ny Alahady.
And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.
Ary hoy ny Tompo hoe: Ny Fanahiko tsy hifandahatra mandrakariva amin’ny olona, fa nofo ihany koa izy; nefa ny androny dia ho zato sy roa-polo taona. Genesisy 6:3.
Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.
Miaraka amin’ny tetiarana ao amin’i Matio, izay manasongadina ny faneken’i Abrahama, ny tetiaran’i Kristy araka ny asehon’i Lioka dia miverina hatrany amin’ny famoronana, ka izany no manasongadina ny faneken’ny fiainana izay noravan’i Adama tao Edena. Ny tetiaran’i Lioka dia manomboka amin’i Jesosy, ary miverina manaraka ny razany hatrany amin’i Adama, izay lazaina fa zanak’Andriamanitra. Mifarana amin’ilay Adama faharoa tonga lafatra ny tsipika, ary manomboka amin’ilay Adama voalohany tonga lafatra izany. Hatramin’i Adama voalohany ka hatramin’i Adama faharoa dia aseho ho taranaka 77.
The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.
Ny teti-pirazanan’ny Soratra Masina dia maneho tsipiky ny fahamarinana. Vao avy namaritra maromaro isika, izay mihoatra lavitra noho ireo vavolombelona ilaina mba hampiorenana fahamarinana iray. Ny tsipiky ny tetiarana dia mitahiry ny feon’ny fahatanterahan-javatra ara-tantara sy ny faminaniana momba ny ho avy, ary mitahiry koa ny feon’i Palmoni, ilay Mpanisa mahagaga ny zava-miafina, satria ireo zava-miafina ara-isa izay napetraka tao anatin’ireo tsipika ireo dia manome feo faharoa. Ireo feo roa ireo dia re miaraka amin’ny feo fahatelo hafa, dia ny feon’ilay Mpahay teny mahagaga, Izay nahary sy mifehy ny zavatra rehetra, anisan’izany ny anaran’ny olona sy ny toerana ary ny zavatra.
When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.
Rehefa nitodika i Jaona mba hahita ilay feo teo aoriany, dia tahaka ny feon’ny rano be izany; ary rehefa nahita io fahitana io ihany koa Daniela, ny feony dia feon’ny vahoaka maro. Ny hafatra etỳ ivelan’ny Soratra Masina, ary koa ny anarana hita miaraka amin’ny hafatra, mbamin’ny fanisana ao anatin’ilay hafatra, dia feo telo ao amin’ny andalan-teny iray. Raha maka tsipika iray misy ireo feo telo ianao ka mametraka azy eo ambonin’ny tsipika mifanandrify aminy, dia tonga feo maro ireo feo telo.
And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.
Ary nisy feo nivoaka avy teo amin’ny seza fiandrianana nanao hoe: Derao ny Andriamanitsika, ianareo mpanompony rehetra sy ianareo izay matahotra Azy, na ny kely na ny lehibe. Ary nahare aho toa feon’ny vahoaka betsaka, sy toa feon’ny rano be, ary toa feon’ny kotrokorana mahery, nanao hoe: Haleloia; fa ny Tompo Andriamanitra Tsitoha no manjaka. Apokalypsy 19:5, 6.
Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.
Ny sasany amin’ireo filaharana ara-taranaka manan-danja indrindra dia hita ao amin’ireo mpanjakan’ny Isiraely. Ireo mpanjaka fito voalohany tao amin’ny Isiraely, dia ny fanjakana avaratra, dia mifarana amin’i Ahaba sy Jezebela ary Elia, ka izany no misolo tena ny lalàn’ny Alahady. Ny filaharan’ireo mpanjaka fito farany tamin’ireo foko avaratra dia manomboka amin’ny lalàn’ny Alahady ary mifarana amin’ny fanakatonana ny fotoam-pitsaran’ny olombelona, rehefa mitsangana Mikaela ao amin’ny Daniela 12. Ireo mpanjaka fito voalohany tao amin’ny Joda dia maneho ny tantara hatramin’ny lalàn’ny Alahady ka mandra-pitsanganan’i Mikaela, ary ireo fito farany dia manondro ny tantara izay mitondra mankany amin’ny lalàn’ny Alahady. Filaharana ara-taranaka roa, samy manana tantara alfa sy tantara omega. Ny tantara alfa dia ny vanim-potoana manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady, ary ny vanim-potoana omega dia ny lalàn’ny Alahady ka hatramin’ny fanakatonana ny fotoam-pitsarana. Ireo mpanjaka fito voalohany tao amin’ny Isiraely dia mifanaraka amin’ireo mpanjaka fito farany tao amin’ny Joda; ary ireo mpanjaka fito farany tao amin’ny Isiraely dia mifanaraka amin’ireo mpanjaka fito voalohany tao amin’ny Joda.
We will continue in the next article.
Hitohy ao amin’ny lahatsoratra manaraka isika.
“Be Steadfast Unto the End
“Miorena Mafy Hatrany Amin’ny Farany”
“[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.
“[Apokalypsy 1:1, 2, voatonona.] Ny Baiboly manontolo dia fanambarana; fa ny fanambarana rehetra ho an’ny olona dia avy amin’ny alalan’i Kristy, ary mifantoka ao aminy avokoa. Andriamanitra dia niteny tamintsika tamin’ny alalan’ny Zanany, izay Azy isika amin’ny famoronana sy amin’ny fanavotana. Kristy dia tonga tany amin’i Jaona, izay natao sesitany tao amin’ny Nosin’i Patmo, mba hanome azy ny fahamarinana ho an’izao andro farany izao, mba hampiseho aminy izay tsy maintsy ho tonga faingana. Jesosy Kristy no lehibe mpiandraikitra ny fanambarana avy amin’Andriamanitra. Amin’ny alalany no ananantsika fahalalana ny amin’izay tokony andrasantsika ao amin’ireo sehatra famaranana ny tantaran’ity tany ity. Andriamanitra no nanome ity fanambarana ity an’i Kristy, ary Kristy kosa nampita izany tamin’i Jaona.
“John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.
“I Jaona, ilay mpianatra malala, no ilay voafidy handray izao fanambaràna izao. Izy no sisa velona farany tamin’ireo mpianatra voalohany voafidy. Teo ambanin’ny fitantanan’ny Testamenta Vaovao dia nomem-boninahitra izy tahaka ny nanomezam-boninahitra an’i Daniela teo ambanin’ny fitantanan’ny Testamenta Taloha.
“The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.
“Mba zava-dehibe loatra ny toromarika tokony hampitaina amin’i Jaona no nahatonga an’i Kristy hidina avy any an-danitra mba hanome izany ny mpanompony, ka nilazany azy handefa izany any amin’ny fiangonana. Ity toromarika ity no tokony ho foto-kevitry ny fandalinantsika amim-pitandremana sy amim-bavaka; fa isika dia miaina amin’ny andro izay hampidiran’ny olona tsy eo ambanin’ny fampianaran’ny Fanahy Masina fampianaran-diso. Ireo olona ireo dia efa nijoro tamin’ny toerana ambony, ary manana tetikasa feno fireharehana hotanterahiny. Katsahiny ny hanandratra ny tenany sy hanova tanteraka ny fisehoan-javatra rehetra. Andriamanitra dia efa nanome antsika toromarika manokana hiarovana antsika amin’ny olona tahaka ireny. Nandidy an’i Jaona Izy mba hanoratra ao amin’ny boky izay zavatra hitranga amin’ny seho famaranana eo amin’ny tantaran’ity tany ity.”
“After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.
“Taorian’ny fandalovan’ny fotoana, Andriamanitra dia nametraka teo am-pelatanan’ireo mpanaraka Azy mahatoky ny foto-kevitra sarobidin’ny fahamarinana ankehitriny. Tsy nomena ireo izay tsy nandray anjara tamin’ny fanambarana ny hafatry ny anjely voalohany sy faharoa ireo foto-kevitra ireo. Nomena ireo mpiasa izay efa nandray anjara tamin’ny asa hatramin’ny niandohany izy ireo.”
“Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.
“Ireo izay nandalo tamin’ireo fanandramana ireo dia tsy maintsy ho mafy orina tahaka ny vatolampy amin’ireo foto-kevitra izay nahatonga antsika ho Advantista Mitandrina ny Andro Fahafito. Izy ireo dia tokony ho mpiara-miasa amin’Andriamanitra, mamatotra ny fanambarana sy manisy tombo-kase ny lalàna eo amin’ny mpianany. Ireo izay nandray anjara tamin’ny fanorenana ny asantsika teo ambonin’ny fototry ny fahamarinana ara-Baiboly, ireo izay mahalala ireo famantarana teo amin’ny lalana izay nanondro ny lalana marina, dia tokony hoheverina ho mpiasa manana ny lanja ambony indrindra. Izy ireo dia mahay miteny avy amin’ny fanandramana niainany manokana momba ireo fahamarinana natolotra hotehiriziny. Ireo lehilahy ireo dia tsy tokony hamela ny finoany hovana ho tsy finoana; tsy tokony havelany hesorina eny an-tanany ny sainan’ny anjely fahatelo. Izy ireo dia tsy maintsy mitana mafy hatramin’ny farany ny fiandohan’ny fahatokiany.”
“The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.
“Efa nambaran’ny Tompo fa haverina hotantaraina ny tantaran’ny lasa eo am-pidirantsika amin’ny asa famaranana. Ny fahamarinana rehetra izay nomeny ho an’izao andro farany izao dia tsy maintsy hotorina amin’izao tontolo izao. Ny andry rehetra izay naoriny dia tsy maintsy hampahatanjahina. Tsy azontsika atao ankehitriny ny miala amin’ny fanorenana izay naorin’Andriamanitra. Tsy azontsika atao ankehitriny ny miditra amin’izay fikambanana vaovao; fa izany dia hidika ho fihemorana hiala amin’ny fahamarinana.
“The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.
Ny asa fitoriana ara-pahasalamana dia mila hodiovina sy hotsaraina ho afaka amin’izay rehetra mety hampahalemy ny finoan’ny mpino momba ny traikefa taloha niainan’ny vahoakan’Andriamanitra. Edena, Edena tsara tarehy, dia voahozongozona noho ny fidiran’ny ota. Ilaina ankehitriny ny mamerina mitantara ny fanandraman’ireo lehilahy izay nandray anjara tamin’ny fanorenana ny asantsika tany am-piandohana.
“From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.
“Indraindray isika mamaky indraindray ny filazana ny fahafatesan’ireo lehilahy lehibe amin’izao tontolo izao. Tonga tampoka ny fotoanany, tahaka ny ao anatin’ny indray mipi-maso. Maro, izay noheverina ho salama tsara, no maty rehefa avy nanao fanasana, na rehefa avy namolavola drafitra feno fitiavan-tena ho amin’ny fanandratana ny tenany. Mivoaka ny teny hoe: ‘Tafaray amin’ny sampiny izy; avelao izy.’ Midika izany fa ny Tompo dia tsy miaro azy amin’ny loza intsony. Tonga ny fahafatesana tampoka, ary inona no hasarobidin’ny asan’ny fiainany? Tsy nahomby ny fiainany. Lavo ny hazo satria ny hery izay nanohana azy dia nandao azy ho amin’ny fanatitra feno fanompoan-tsampiny.”
“Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.
“Ny lehilahy sy ny vehivavy dia variana amin’ny fitadiavana zavatra hahafinaritra azy. Amidiny ho tsinontsinona ny fanahiny, ary esorin’Andriamanitra ny fahari-po sy ny fandeferany. Avela amin’izay safidiny izy.”
“There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.
“Misy ireo izay, na dia milaza ho mino ny fahamarinana ankehitriny aza, dia nampietry ny finoany ka nandà tsy handeha amin’ny mazava. Iza no hametraka ankehitriny ankilabao ny foto-keviny feno fitiavan-tena sy araka izao tontolo izao? Iza no hiezaka ankehitriny hahatsapa ny hasarobidin’ny fanahy? Fa inona moa no hahasoa ny olona, raha mahazo izao tontolo izao rehetra izy, nefa very ny fanahiny? Ary inona no homen’ny olona ho takalon’ny fanahiny? Moa noana sy mangetaheta ny mofon’aina sy ny ranon’ny famonjena va ianareo? Moa tsapanareo ny hasarobidin’ny fanahy izay nahafatesan’i Kristy? Moa ireo izay heverina ho Kristiana dia miaina mifanaraka amin’izay lazain’ny fiekem-pinoany? Moa mahatsiaro ny hasarobidin’ny fanahy va izy ireo? Moa miezaka manadio ny fanahiny amin’ny fankatoavana ny fahamarinana va izy ireo?” Manuscript Releases, volume 20, 150, 151.