We ended the previous article with the question, “With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost?”

Nofarananay tamin’ity fanontaniana ity isika teo amin’ny lahatsoratra teo aloha: “Rehefa voapetraka ireo foto-kevitra ireo, dia azo apetraka ny fanontaniana hoe ahoana no nahatonga ny bokin’i Joela, tamin’ny 9/11, ho ilay hafatra izay nofaritan’i Petera tamin’ny Pentekosta?”

Peter was identifying that Joel was being fulfilled on the day of Pentecost, which is a point in time marking the end of the Pentecostal season. In the Pentecostal season there was a manifestation of the Holy Spirit at the beginning, and then a greater manifestation of the Holy Spirit at the end. By faith understanding that both the Bible and Spirit of Prophecy apply Joel to the time of the latter rain we may know that the book of Joel became present truth at 9/11; and that every element of the book will speak directly of the prophetic history beginning at 9/11 on through to and including the seven last plagues, which Joel identifies as the “day of the Lord.”

I Petera dia nanondro fa i Joela dia tanteraka tamin’ny andron’ny Pentekosta, izay teboka iray eo amin’ny fotoana manamarika ny fiafaran’ny vanim-potoanan’ny Pentekosta. Tao amin’ny vanim-potoanan’ny Pentekosta dia nisy fanehoana ny Fanahy Masina tany am-piandohana, ary avy eo nisy fanehoana lehibe kokoa ny Fanahy Masina tany amin’ny farany. Amin’ny alalan’ny finoana, amin’ny fahatakarana fa samy mampihatra an’i Joela amin’ny fotoanan’ny ranonorana farany na ny Baiboly na ny Fanahin’ny Faminaniana, dia azontsika fantarina fa ny bokin’i Joela dia tonga fahamarinana ankehitriny tamin’ny 9/11; ary fa ny singa rehetra ao amin’ilay boky dia hiresaka mivantana ny amin’ny tantara ara-paminaniana izay manomboka amin’ny 9/11 ka mitohy hatrany ary ahitana ao anatin’izany ny loza fito farany, izay ambaran’i Joela ho “andron’i Jehovah.”

As typified by 1888, on 9/11 the presentation of the Laodicean message became present testing truth. Isaiah typifies that same message in chapter fifty-eight with the trumpet voice showing God’s people their transgressions. The “day” when Isaiah begins sounding his voice like a trumpet is the same day he sings the song of the vineyard.

Araka izay nasehon’ny tandindona tamin’ny 1888, tamin’ny 9/11 dia tonga fahamarinana fitsapana ankehitriny ny fanolorana ny hafatry ny Laodikia. I Isaia dia maneho an’io hafatra io ihany ao amin’ny toko fahavalo amby dimampolo, amin’ny feon-trômpetra izay mampiseho amin’ny olon’Andriamanitra ny fandikan-dalàny. Ilay “andro” izay anombohan’i Isaia mampaneno ny feony tahaka ny trômpetra dia io andro io ihany no ihirany ny hiran’ny tanim-boaloboka.

In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:2–6.

Amin’izany andro izany dia mihirà momba azy hoe: Tanimbary voaloboka misy divay mena. Izaho Jehovah no miaro azy; handena azy isan-dray mipi-maso Aho; fandrao misy hanimba azy, dia hiambina azy andro aman’alina Aho. Tsy ao amiko ny fahatezerana; iza no hampitsangana tsilo sy hery hiady amiko amin’ny ady? Handeha hamaky azy ireny Aho, ary handoro azy miaraka. Na aoka izy hihazona ny heriko, mba hihavanany amiko; eny, hihavana amiko izy. Hampamaka izay avy amin’i Jakoba Izy; hamony sy hitsimoka ny Isiraely, ary hameno ny tavan’izao tontolo izao amin’ny voa. Isaia 27:2–6.

Modern spiritual “Israel shall blossom and bud, and fill the face of the world with fruit” during the period of the latter rain, for the early rain cause the budding and blossoming of a plant, and the latter rain produces the fruit. When the buildings of New York came down on 9/11 the mighty angel of Revelation eighteen descended and the latter rain began to sprinkle. At that time God’s watchmen were to blow the trumpet to the Laodicean church. Isaiah’s message identifying the sins of God’s people is also the song of the vineyard of red wine. The first chapter of Joel is that very message.

Ny “Isiraely” ara-panahy maoderina dia “hamony sy hamoa tsimoka, ary hameno voa ny tavan’izao tontolo izao” mandritra ny vanim-potoanan’ny ranonorana aoriana, fa ny ranonorana aloha no mahatonga ny zava-maniry hamoaka tsimoka sy hamony, ary ny ranonorana aoriana no mamoa voa. Rehefa nirodana ny trano lehibe tao New York tamin’ny 11 Septambra dia nidina ilay anjely mahery ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo, ary nanomboka niparitaka ny ranonorana aoriana. Tamin’izany fotoana izany dia tokony hitsoka ny trompetra ho an’ny fiangonana Laodikia ireo mpiambina napetrak’Andriamanitra. Ny hafatr’i Isaia izay manondro ny fahotan’ny olon’Andriamanitra dia koa ilay hiran’ny tanim-boaloboka misy divay mena. Ny toko voalohan’i Joela dia izany hafatra izany mihitsy.

The word of the Lord that came to Joel the son of Pethuel.

Ny tenin’i Jehovah izay tonga tamin’i Joela, zanak’i Petoela.

Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

Henoy izao, ry loholona, ary mihainoa, ianareo rehetra izay mponina amin’ny tany. Efa nisy toy izao va tamin’ny andronareo, na dia tamin’ny andron’ny razanareo aza? Lazao amin’ny zanakareo izany, ary aoka ny zanakareo hilaza amin’ny zanany, ary ny zanany kosa amin’ny taranaka hafa indray.

That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

Izay sisan’ny valala mpihinana ravina dia nohanin’ny valala; ary izay sisan’ny valala dia nohanin’ny kankana mpihinana; ary izay sisan’ny kankana mpihinana dia nohanin’ny bibikely mpandrava.

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.

Mifohaza, ianareo mpimamo, ka mitomania; ary midradradradrà, ianareo rehetra mpisotro divay, noho ny amin’ny divay vaovao; fa efa nesorina tsy ho eo am-bavanareo izany.

For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white. Lament like a virgin girded with sackcloth for the husband of her youth. The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.

Fa niakatra hamely ny taniko ny firenena iray, mahery sady tsy hita isa, izay ny nifiny dia nifin-diona, ary manana vazan’ny liona lehibe izy. Nataony lao ny voaloboko, ary nohosorany ny hoditry ny aviaviko; nataony mihanjahanja tanteraka izy ka nariany; ny rantsany dia tonga fotsy. Mitomania tahaka ny virijina misikina lamba fisaonana noho ny amin’ny vadin’ny fahatanorany. Tapaka tsy ho eo amin’ny tranon’i Jehovah ny fanatitra hohanina sy ny fanatitra aidina; ny mpisorona, mpanompon’i Jehovah, dia misaona. Rava ny saha, misaona ny tany; fa rava ny vary; ritra ny divay vaovao, ary malazo ny diloilo.

Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.

Menaro-kenatra ianareo, ry mpamboly; midradradradrà, ry mpikarakara voaloboka, noho ny vary sy ny orza; fa ringana ny vokatry ny saha. Maina ny voaloboka, ary malazo ny aviavy; ny ampongabendanitra sy ny rofia ary ny paoma, dia ny hazo rehetra any an-tsaha aza, samy efa maina avokoa; fa ritra tsy eo amin’ny zanak’olombelona intsony ny fifaliana.

Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.

Misikìna hianareo, ka mitomania, ianareo mpisorona; midradradradrà, ianareo mpanompon’ny alitara; avia, mandria alina mitafy lamba famaohana, ianareo mpanompon’Andriamanitro; fa voasakana tsy ho ao an-tranon’Andriamanitrareo ny fanatitra hohanina mbamin’ny fanatitra aidina. Manamasìna fifadian-kanina ianareo, miantsoa fivoriana masina, angony ny loholona sy ny mponina rehetra amin’ny tany ho ao an-tranon’i Jehovah Andriamanitrareo, ka mitaraina amin’i Jehovah hoe: Indrisy ny andro! fa antomotra ny andron’i Jehovah, ary ho tonga tahaka ny fandringanana avy amin’ny Tsitoha izany. Moa tsy tapaka tsy ho eo imasontsika va ny hanina? eny, ny fifaliana sy ny firavoravoana tsy ho ao an-tranon’Andriamanitsika koa va? Lo ny voa ao ambanin’ny baingany, lao ny trano fitahirizana, rava ny trano firaketana; fa maina ny vary. Endrey ny fitarainan’ny biby! very hevitra ny omby aman’ondry, satria tsy manan-kijana izy; eny, na dia ny ondry aza dia lao.

O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. Joel 1:1–20.

Ry TOMPO ô, Hianao no hiantsoako; fa ny afo nandevona ny vilona eny an-efitry ny tany efitra, ary ny lelafo nandoro ny hazo rehetra eny an-tsaha. Ny bibidia eny an-tsaha koa mitaraina aminao; fa ritra ny reniranon-drano, ary ny afo nandevona ny vilona eny an-efitry ny tany efitra. Joela 1:1–20.

The first chapter of Joel is addressing the destruction of God’s vineyard. Isaiah establishes “that day” as the day when the latter rain begins, for the plants on that day begin to blossom and bud. The fact that Isaiah informs us that God’s people will “take root,” “blossom and bud” and fill the earth with “fruit” is illustrating a progressive history of three steps. A plant takes “root” in the ground. To “take root” therefore means to stand upon the ground, which is the ground floor or the foundation. Those who “come out of Jacob” “take root” and then they are called “Israel.” Those who come out of the Laodicean experience are then called Philadelphians, though to retain that experience requires victory in a testing process that ends at the Sunday law.

Ny toko voalohan’i Joela dia miresaka ny fandravana ny tanim-boalobok’Andriamanitra. Isaia dia mametraka “izany andro izany” ho ilay andro anombohan’ny ranonorana farany, satria amin’izany andro izany no manomboka mamony sy mitsimoka ny zava-maniry. Ny filazan’i Isaia amintsika fa ny olon’Andriamanitra dia “hamaka”, “hamony sy hitsimoka” ary hameno ny tany amin’ny “voa” dia mampiseho tantara mivoatra misy dingana telo. Ny zava-maniry dia “mamaka” ao amin’ny tany. Koa ny “mamaka” dia midika hoe mijoro eo ambonin’ny tany, dia ilay rihana ambany na ilay fototra. Ireo izay “mivoaka avy amin’i Jakoba” dia “mamaka”, ary avy eo dia antsoina hoe “Isiraely” izy ireo. Ireo izay mivoaka avy amin’ny fanandraman’i Laodikia kosa dia antsoina avy eo hoe Filadelfiana, na dia mitaky fandresena ao anatin’ny fizahan-toetra izay mifarana amin’ny lalàn’ny Alahady aza ny fitazonana izany fanandramana izany.

The prophetic relationship of Jacob, (the supplanter) and Israel, (the overcomer) is identifying that at 9/11 those who “take root” by returning to the foundations, there and then enter into a covenant relationship. Prophetically a change of name is a symbol of a covenant, as represented by Abram to Abraham, Sarai to Sarah, Jacob to Israel and others. In the verse those who returned to the old foundational truths at 9/11 entered into a covenant relationship as the rain began to produce blossoms and buds. At the Sunday law the whole world will be filled with “fruit” as the rain is then poured out without measure.

Ny fifandraisana ara-paminaniana misy eo amin’i Jakoba, (ilay mpisolo toerana) sy Isiraely, (ilay mpandresy) dia manambara fa tamin’ny 9/11 ireo izay “mamaka faka” amin’ny fiverenana amin’ny fanorenana fototra dia teo no ho eo no niditra tao amin’ny fifandraisana fanekena. Ara-paminaniana, ny fiovan’anarana dia tandindon’ny fanekena, araka ny aseho tamin’i Abrama ho Abrahama, Saray ho Saraha, Jakoba ho Isiraely, ary ny hafa koa. Ao amin’ilay andininy, ireo izay niverina tamin’ny fahamarinana fototra taloha tamin’ny 9/11 dia niditra tao amin’ny fifandraisana fanekena raha nanomboka namokatra voninkazo sy tsiry ny ranonorana. Amin’ny lalàn’ny Alahady dia ho feno “voa” izao tontolo izao manontolo, satria amin’izay fotoana izay dia hararaka tsy misy fetra ny ranonorana.

Isaiah must agree with Isaiah, and of course all the other prophets, but Isaiah is to lift up his voice like a trumpet and show Laodicean Seventh-day Adventists their sins in the context of the song of the vineyard. That song was sung by Jesus in the parable of the vineyard. The vineyard caused him to weep as He for the last time before the cross looked out over Jerusalem; knowing ancient Israel had reached the end of their probationary period and were being passed by as God’s covenant people. Simultaneously Christ was entering into a covenant with a people who would bring forth the appropriate fruits from God’s vineyard. Whether the vineyard story of Joshua at the beginning or of Jesus at the end those who became the new covenant people typified the one hundred and forty-four thousand.

Tsy maintsy mifanaraka amin’i Isaia i Isaia, ary mazava ho azy ny mpaminany hafa rehetra koa; kanefa i Isaia dia tsy maintsy manandratra ny feony tahaka ny trompetra ka mampiseho amin’ireo Advantista Mitandrina ny Andro Fahafito Laodiseana ny fahotany ao anatin’ny tontolon-kevitry ny hiran’ny tanim-boaloboka. Io hira io dia nohirain’i Jesosy tao amin’ny fanoharana ny amin’ny tanim-boaloboka. Nampitomany Azy ny tanim-boaloboka raha Izy, talohan’ny hazo fijaliana sady fanintelony no farany, nijery an’i Jerosalema; satria fantany fa efa tonga tamin’ny faran’ny fotoam-pitsarana nomena azy Isiraely fahiny ary nodinganina tamin’ny maha-vahoakan’ny faneken’Andriamanitra azy. Nandritra izany fotoana izany ihany koa dia niditra tamin’ny fanekena tamin’ny vahoaka iray Kristy, dia ireo izay hamoa ny voa sahaza avy amin’ny tanim-boalobok’Andriamanitra. Na ny tantaran’ny tanim-boaloboka tamin’i Josoa tany am-piandohana, na tamin’i Jesosy tany am-parany, ireo izay tonga vahoakan’ny fanekena vaovao dia tandindon’ireo iray hetsy sy efatra amby efatra alina.

Christ spoke of Isaiah’s vineyard prophecy, as does Sister White.

Niresaka momba ny faminanian’i Isaia momba ny tanimboaloboka i Kristy, tahaka izany koa i Rahavavy White.

“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ Object Lessons, 296.

“Tsy mihatra amin’ny firenena Jiosy ihany ny fanoharana momba ny tanimboaloboka. Misy lesona ho antsika koa izany. Ny fiangonana amin’ity taranaka ity dia nomen’Andriamanitra tombontsoa sy fitahiana lehibe, ary manantena valiny mifanaraka amin’izany Izy.” Christ’s Object Lessons, 296.

It is instructive to read the passage which leads to the last statement from the Spirit of Prophecy.

Mampianatra ny mamaky ilay andinin-teny izay mitondra mankany amin’ilay fanambarana farany avy amin’ny Fanahin’ny Faminaniana.

“Chapter 23—The Lord’s Vineyard

“Toko 23—Ny Sahan’ny Tompo”

“The Jewish Nation

“Ny Firenena Jiosy”

“The parable of the two sons was followed by the parable of the vineyard. In the one, Christ had set before the Jewish teachers the importance of obedience. In the other, He pointed to the rich blessings bestowed upon Israel, and in these showed God’s claim to their obedience. He set before them the glory of God’s purpose, which through obedience they might have fulfilled. Withdrawing the veil from the future, He showed how, by failure to fulfill His purpose, the whole nation was forfeiting His blessing, and bringing ruin upon itself.

“Ny fanoharana ny amin’ireo zanaka roa lahy dia narahin’ny fanoharana ny amin’ny tanim-boaloboka. Tamin’ilay voalohany, Kristy dia nametraka teo anatrehan’ireo mpampianatra jiosy ny maha-zava-dehibe ny fankatoavana. Tamin’ilay faharoa kosa, dia nasehony ny fitahiana manan-karena natolotra an’Isiraely, ary tamin’izany no nanehoany ny fitakian’Andriamanitra ny fankatoavan’izy ireo. Napetrany teo anoloan’izy ireo ny voninahitry ny fikasan’Andriamanitra, izay azony ho tanterahina tamin’ny alalan’ny fankatoavana. Rehefa nosintoniny hiala ny voaly manarona ny ho avy, dia nasehony fa, noho ny tsy fahatanterahan’izy ireo ny fikasan’Andriamanitra, dia very tamin’ilay firenena manontolo ny fitahiany, ka nitondra fandringanana ho amin’ny tenany izy.”

“‘There was a certain householder,’ Christ said, ‘which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country.’

“‘Nisy tompon-trano anankiray,’ hoy Kristy, ‘izay namboly tanim-boaloboka, ka nanisy fefy manodidina azy, ary nandavaka famiazam-boaloboka tao anatiny, sady nanorina tilikambo, dia nampanofa azy tamin’ny mpamboly ka nankany an-tany lavitra.’”

“A description of this vineyard is given by the prophet Isaiah: ‘Now will I sing to my wellbeloved a song of my beloved touching His vineyard. My wellbeloved hath a vineyard in a very fruitful hill; and He fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein; and He looked that it should bring forth grapes.’ Isaiah 5:1, 2.

Ny mpaminany Isaia no manome filazalazana momba io tanim-boaloboka io: “Ankehitriny dia hihira ho an’ilay malalako aho ny hiran’ny malalako momba ny tanim-boalobony. Ny malalako dia nanana tanim-boaloboka teny amin’ny havoana mahavokatra indrindra; ary nataony fefy manodidina izy, dia nesoriny ny vato tao aminy, ary namboleny voaloboka tsara indrindra izy, sady nanorina tilikambo teo afovoany, ary nanao famiazam-boaloboka tao koa; ary niandrandra Izy mba hamoahany voaloboka.” Isaia 5:1, 2.

“The husbandman chooses a piece of land from the wilderness; he fences, clears, and tills it, and plants it with choice vines, expecting a rich harvest. This plot of ground, in its superiority to the uncultivated waste, he expects to do him honor by showing the results of his care and toil in its cultivation. So God had chosen a people from the world to be trained and educated by Christ. The prophet says, ‘The vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant.’ Isaiah 5:7. Upon this people God had bestowed great privileges, blessing them richly from His abundant goodness. He looked for them to honor Him by yielding fruit. They were to reveal the principles of His kingdom. In the midst of a fallen, wicked world they were to represent the character of God.

“Ny mpiasa tany mifidy sombin-tany iray avy amin’ny tany efitra; asiany fefy izany, dioviny, voleny, ary amboleny voaloboka voafantina, ka manantena vokatra be dia be izy. Io sombin-tany io, noho ny fahamboniany raha oharina amin’ilay tany lao tsy voavoly, dia antenainy hanome voninahitra azy amin’ny fanehoana ny vokatry ny fikarakarany sy ny fisasarany tamin’ny fambolena azy. Tahaka izany no nifidianan’Andriamanitra vahoaka iray avy amin’izao tontolo izao mba hofanina sy hampianarin’i Kristy. Hoy ny mpaminany: ‘Fa ny tanim-boalobok’i Jehovah, Tompon’ny maro, dia ny taranak’Isiraely, ary ny lehilahin’ny Joda no zavamaniry mahafinaritra Azy.’ Isaia 5:7. Tamin’ity vahoaka ity no nanomezan’Andriamanitra tombontsoa lehibe, ka notahiny be dia be tamin’ny fahatsarany be dia be. Nanantena Izy fa hanome voninahitra Azy izy ireo amin’ny famoahany voa. Izy ireo dia natao hampiseho ny foto-kevitry ny fanjakany. Teo afovoan’ny tontolo lavo sy ratsy fanahy dia tokony hisolo tena ny toetran’Andriamanitra izy ireo.”

“As the Lord’s vineyard they were to produce fruit altogether different from that of the heathen nations. These idolatrous peoples had given themselves up to work wickedness. Violence and crime, greed, oppression, and the most corrupt practices, were indulged without restraint. Iniquity, degradation, and misery were the fruits of the corrupt tree. In marked contrast was to be the fruit borne on the vine of God’s planting.

Amin’ny maha-tanimboaloboky ny Tompo azy, dia notendrena hamoa voa izay hafa tanteraka amin’ny an’ny firenena jentilisa izy. Ireo vahoaka mpanompo sampy ireo dia efa nanolo-tena hanao ratsy. Herisetra sy heloka bevava, fitiavam-bola, fampahoriana, ary ny fanaovan-dratsy maloto indrindra dia natao tsy nisy fetrany. Ny faharatsiana, ny fahafaham-baraka, ary ny fahoriana no voan’ilay hazo lo. Hafa lavitra noho izany no tokony ho voa nentin’ny voaloboka nambolen’Andriamanitra.

“It was the privilege of the Jewish nation to represent the character of God as it had been revealed to Moses. In answer to the prayer of Moses, ‘Show me Thy glory,’ the Lord promised, ‘I will make all My goodness pass before thee.’ Exodus 33:18, 19. ‘And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.’ Exodus 34:6, 7. This was the fruit that God desired from His people. In the purity of their characters, in the holiness of their lives, in their mercy and loving-kindness and compassion, they were to show that ‘the law of the Lord is perfect, converting the soul.’ Psalm 19:7.

“Tombon-tsoa nomena ny firenena jiosy ny naneho ny toetran’Andriamanitra araka izay nanehoana izany tamin’i Mosesy. Ho valin’ny fivavak’i Mosesy hoe: ‘Mba asehoy ahy ny voninahitrao,’ dia nampanantena ny Tompo hoe: ‘Hampandalo ny fahatsarako rehetra eo anatrehanao Aho.’ Eksodosy 33:18, 19. ‘Dia nandalo teo anatrehany Jehovah ka niantso hoe: Jehovah, Jehovah Andriamanitra, mamindra fo sy miantra, mahari-po, sady be famindram-po sy fahamarinana, mitahiry famindram-po ho an’ny arivo mandimby, mamela heloka sy fandikan-dalàna ary ota.’ Eksodosy 34:6, 7. Izany no vokatra nirian’Andriamanitra tamin’ny olony. Tamin’ny fahadiovan’ny toetrany, tamin’ny fahamasinan’ny fiainany, tamin’ny famindram-pony sy ny hatsaram-panahiny ary ny fangorahany no tokony hanehoany fa ‘tanteraka ny lalàn’i Jehovah ka mampody ny fanahy.’ Salamo 19:7.”

“Through the Jewish nation it was God’s purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. The nations of the world, through following corrupt practices, had lost the knowledge of God. Yet in His mercy God did not blot them out of existence. He purposed to give them opportunity for becoming acquainted with Him through His church. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man.

“Tamin’ny alalan’ny firenena jiosy no fikasan’Andriamanitra hampita fitahiana be dia be ho an’ny vahoaka rehetra. Tamin’ny alalan’i Isiraely no tokony hanomanana ny lalana ho amin’ny fipariahan’ny fahazavany manerana izao tontolo izao. Ny firenena teo amin’izao tontolo izao, noho ny fanarahana fanao ratsy sy simba, dia very ny fahalalana an’Andriamanitra. Kanefa noho ny famindram-pony dia tsy nofongorany tsy hisy intsony izy ireo. Nikasa Izy hanome azy fahafahana hahafantatra Azy amin’ny alalan’ny fiangonany. Nataony fa ny foto-kevitra naseho tamin’ny alalan’ny olony no ho fitaovana hampodiana indray ao amin’ny olona ny endrika ara-pitondran-tenan’Andriamanitra.

“It was for the accomplishment of this purpose that God called Abraham out from his idolatrous kindred and bade him dwell in the land of Canaan. ‘I will make of thee a great nation,’ He said, ‘and I will bless thee, and make thy name great; and thou shalt be a blessing.’ Genesis 12:2.

“Ho fanatanterahana izany fikasan’Andriamanitra izany no niantsoany an’i Abrahama hiala tamin’ny havany mpanompo sampy ka nodidiany honina tany amin’ny tany Kanana. ‘Hataoko firenena lehibe ianao,’ hoy Izy, ‘ary hitahy anao Aho, sy hanandratra ny anaranao; ary ho fitahiana ianao.’ Genesisy 12:2.”

“The descendants of Abraham, Jacob and his posterity, were brought down to Egypt that in the midst of that great and wicked nation they might reveal the principles of God’s kingdom. The integrity of Joseph and his wonderful work in preserving the lives of the whole Egyptian people were a representation of the life of Christ. Moses and many others were witnesses for God.

“Nampidinina nankany Egypta ny taranak’i Abrahama, dia Jakoba sy ny taranany, mba hanehoany eo afovoan’izany firenena lehibe sy ratsy fanahy izany ny foto-kevitry ny fanjakan’Andriamanitra. Ny fahitsian’i Josefa sy ny asany mahatalanjona tamin’ny famonjena ny ain’ny vahoaka Egyptianina manontolo dia fanehoana ny fiainan’i Kristy. Mosesy sy ny maro hafa dia vavolombelona ho an’Andriamanitra.

“In bringing forth Israel from Egypt, the Lord again manifested His power and His mercy. His wonderful works in their deliverance from bondage and His dealings with them in their travels through the wilderness were not for their benefit alone. These were to be as an object lesson to the surrounding nations. The Lord revealed Himself as a God above all human authority and greatness. The signs and wonders He wrought in behalf of His people showed His power over nature and over the greatest of those who worshiped nature. God went through the proud land of Egypt as He will go through the earth in the last days. With fire and tempest, earthquake and death, the great I AM redeemed His people. He took them out of the land of bondage. He led them through the ‘great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought.’ Deuteronomy 8:15. He brought them forth water out of ‘the rock of flint,’ and fed them with ‘the corn of heaven.’ Psalm 78:24. ‘For,’ said Moses, ‘the Lord’s portion is His people; Jacob is the lot of His inheritance. He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange God with him.’ Deuteronomy 32:9–12. Thus He brought them unto Himself, that they might dwell as under the shadow of the Most High.

“Tamin’ny namoahan’ny Tompo an’i Isiraely hiala avy tany Egypta dia nasehony indray ny heriny sy ny famindram-pony. Ny asa mahagaga nataony tamin’ny famonjena azy ireo tamin’ny fanandevozana sy ny fomba nitondrany azy teny amin’ny diany namakivaky ny efitra dia tsy ho tombontsoany irery ihany. Ireo dia natao ho fianarana hita maso ho an’ireo firenena manodidina. Naneho ny Tenany ny Tompo ho Andriamanitra ambonin’ny fahefana sy ny fahalehibeazan’olombelona rehetra. Ny famantarana sy ny fahagagana nataony ho an’ny olony dia naneho ny heriny tamin’ny natiora sy tamin’ireo lehibe indrindra tamin’izay niankohoka tamin’ny natiora. Nandalo tao amin’ilay tany Egypta feno fireharehana Andriamanitra tahaka izay handehanany mamaky ny tany amin’ny andro farany. Tamin’ny afo sy ny tafio-drivotra, tamin’ny horohoron-tany sy ny fahafatesana, no nanavotan’ilay IZAHO NO IZY ny olony. Nentiny nivoaka avy tamin’ny tany fanandevozana izy ireo. Notarihiny namaky ilay ‘efitra lehibe sady mahatahotra, izay nisy menarana mirehitra, sy maingoka, ary hain-tany.’ Deoteronomia 8:15. Navoakany rano avy tamin’ilay ‘vatolampy afovato’ izy ireo, ary novelominy tamin’ny ‘varin’ny lanitra.’ Salamo 78:24. ‘Fa,’ hoy Mosesy, ‘ny anjaran’i Jehovah dia ny olony; Jakoba no lova voatokana ho Azy. Hita tany an-efitra izy, sy tany amin’ny tany lao migogogogo; notarihiny manodidina izy, nampianariny izy, notandremany tahaka ny anakandriamasony. Tahaka ny voromahery manetsika ny akaniny, mitsingevana eo ambonin’ny zanany, mamelatra ny elany, maka azy, mitondra azy eo ambonin’ny elany: dia toy izany no nitarihan’i Jehovah azy irery, ary tsy nisy andriamani-kafa niaraka taminy.’ Deoteronomia 32:9–12. Toy izany no nitondrany azy ireo ho eo Aminy, mba hitoerany eo ambanin’ny aloky ny Avo Indrindra.”

“Christ was the leader of the children of Israel in their wilderness wanderings. Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not God He established Israel as His own chosen possession, the Lord’s vineyard.

I Kristy no Mpitarika ny zanak’Isiraely tamin’ny fivezivezeny tany an-efitra. Voasarona tao amin’ny andrin-rahona nony andro sy ny andrin’afo nony alina Izy ka nitarika sy nanao azy ireo lalana. Niaro azy tamin’ny loza tany an-efitra Izy, nitondra azy ho any amin’ny tany nampanantenaina, ary teo imason’ny firenena rehetra izay tsy nanaiky an’Andriamanitra dia naoriny ho fananany voafidy manokana Isiraely, dia ny tanim-boalobok’i Jehovah.

“To this people were committed the oracles of God. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy temple.

“Ireto olona ireto no nankinina ny tenin’Andriamanitra. Nosakantsakanana sy nofefena tamin’ny fitsipiky ny lalàny izy, dia ireo foto-kevitra mandrakizain’ny fahamarinana, ny rariny, ary ny fahadiovana. Ny fankatoavana ireo foto-kevitra ireo no tokony ho fiarovany, fa izany no hamonjy azy tsy handringana ny tenany amin’ny fanaovan-dratsy feno ota. Ary tahaka ny tilikambo eo amin’ny tanim-boaloboka, dia napetrak’Andriamanitra teo afovoan’ny tany ny tempoliny masina.”

“Christ was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the tabernacle and the temple His glory dwelt in the holy shekinah above the mercy seat. In their behalf He constantly manifested the riches of His love and patience.

“I Kristy no Mpampianatra azy. Tahaka ny niarahany taminy tany an-efitra no mbola maha-Mpampianatra sy Mpitari-dalana Azy ho azy. Tao amin’ny tabernakely sy ny tempoly no nitoeran’ny voninahiny tao amin’ilay shekinah masina teo ambonin’ny rakotry ny famindram-po. Ho tombontsoany no nanehoany tsy an-kijanona ny haren’ny fitiavany sy ny faharetany.

“God desired to make of His people Israel a praise and a glory. Every spiritual advantage was given them. God withheld from them nothing favorable to the formation of character that would make them representatives of Himself.

“Nangina Andriamanitra ny hanao ny olony, dia Isiraely, ho fiderana sy ho voninahitra. Nomena azy ny tombontsoa ara-panahy rehetra. Tsy nisy na inona na inona mahasoa amin’ny fanorenana toetra izay hahatonga azy ho solontenany no nafenin’Andriamanitra taminy.”

“Their obedience to the law of God would make them marvels of prosperity before the nations of the world. He who could give them wisdom and skill in all cunning work would continue to be their teacher, and would ennoble and elevate them through obedience to His laws. If obedient, they would be preserved from the diseases that afflicted other nations, and would be blessed with vigor of intellect. The glory of God, His majesty and power, were to be revealed in all their prosperity. They were to be a kingdom of priests and princes. God furnished them with every facility for becoming the greatest nation on the earth.

Ny fankatoavany ny lalàn’Andriamanitra no hahatonga azy ho zava-mahagaga amin’ny fanambinana eo anatrehan’ny firenena amin’izao tontolo izao. Izay afaka nanome azy fahendrena sy fahaiza-manao tamin’ny asa-tanana rehetra feno hakanto dia mbola hitohy ho Mpampianatra azy, ary hanandratra sy hampisandratra azy amin’ny alalan’ny fankatoavana ny lalàny. Raha mankatò izy, dia hotehirizina tsy ho azon’ny aretina izay namely ny firenena hafa, ary hotahina amin’ny tanjaky ny saina. Ny voninahitr’Andriamanitra, ny fiandrianany ary ny heriny, no haseho amin’ny fanambinany rehetra. Izy dia tokony ho fanjakan’ny mpisorona sy andriana. Nomen’Andriamanitra azy ny fitaovana sy fahafahana rehetra hahatonga azy ho firenena lehibe indrindra ambonin’ny tany.

“In the most definite manner Christ through Moses had set before them God’s purpose, and had made plain the terms of their prosperity. ‘Thou art an holy people unto the Lord thy God,’ He said; ‘the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth…. Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations…. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. Thou shalt be blessed above all people…. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee.’ Deuteronomy 7:6, 9, 11–15.

“Tamin’ny fomba mazava indrindra no nametrahan’i Kristy teo anoloan’izy ireo, tamin’ny alalan’i Mosesy, ny fikasan’Andriamanitra, ary nampiharihary ny fepetran’ny fanambinan’izy ireo. ‘Firenena masina ho an’i Jehovah Andriamanitrao ianao,’ hoy Izy; ‘Jehovah Andriamanitrao no nifidy anao ho firenena voatokana ho Azy, ambonin’ny firenena rehetra izay etỳ ambonin’ny tany…. Koa fantaro fa Jehovah Andriamanitrao, Izy no Andriamanitra, dia Andriamanitra mahatoky, izay mitandrina ny fanekena sy ny famindram-po amin’izay tia Azy sy mitandrina ny didiny hatramin’ny taranaka arivo…. Koa tandremo ny didy sy ny lalàna ary ny fitsarana, izay andidiako anao anio, mba hankatoavanao azy. Ary izao no hiseho, raha mihaino ireo fitsarana ireo ianareo ka mitandrina sy mankatò azy, dia hotandreman’i Jehovah Andriamanitrao ho anao ny fanekena sy ny famindram-po izay nianianany tamin’ny razanao; ary ho tia anao Izy, ka hitahy anao sy hampitombo anao; hitahy ny vokatry ny kibonao koa Izy, sy ny vokatry ny taninao, ny varinao sy ny divainao ary ny diloilonao, ny fitomboan’ny ombinao sy ny andian’ondrinao, any amin’ny tany izay nianianany tamin’ny razanao homena anao. Hotahina mihoatra noho ny firenena rehetra ianao…. Ary Jehovah hanaisotra aminao ny aretina rehetra, ka tsy hampihatra aminao na iray aza amin’ireo areti-dratsin’i Egypta izay fantatrao ireo.’ Deoteronomia 7:6, 9, 11–15.”

“If they would keep His commandments, God promised to give them the finest of the wheat, and bring them honey out of the rock. With long life would He satisfy them, and show them His salvation.

“Raha hotandremany ny didiny, dia nampanantenain’Andriamanitra fa homeny azy ny varimbazaha tsara indrindra, ary hamoahany tantely avy amin’ny vatolampy. Hovokisany andro maro izy, ary hasehony azy ny famonjeny.

“Through disobedience to God, Adam and Eve had lost Eden, and because of sin the whole earth was cursed. But if God’s people followed His instruction, their land would be restored to fertility and beauty. God Himself gave them directions in regard to the culture of the soil, and they were to co-operate with Him in its restoration. Thus the whole land, under God’s control, would become an object lesson of spiritual truth. As in obedience to His natural laws the earth should produce its treasures, so in obedience to His moral law the hearts of the people were to reflect the attributes of His character. Even the heathen would recognize the superiority of those who served and worshiped the living God.

“Tamin’ny tsy fankatoavana an’Andriamanitra no nahavery an’i Edena tamin’i Adama sy Eva, ary noho ny ota dia voaozona ny tany manontolo. Fa raha nanaraka ny toromarika nomeny ny vahoakan’Andriamanitra, dia haverina ho amin’ny fahavokarana sy ny hatsarana ny taniny. Andriamanitra mihitsy no nanome azy ny fitsipika momba ny fambolena ny tany, ary izy ireo dia tokony hiara-miasa aminy amin’ny famerenana azy amin’ny laoniny. Koa dia ho tonga lesona hita maso momba ny fahamarinana ara-panahy ny tany manontolo, eo ambany fifehezan’Andriamanitra. Tahaka ny hamokaran’ny tany ny harenany noho ny fankatoavana ny lalàny voajanahary, dia toy izany koa, noho ny fankatoavana ny lalàny ara-môraly, no tokony hanehoan’ny fon’ny olona ny toetran’ny toetrany. Na dia ny jentilisa aza dia hahalala ny fahambonian’ireo izay manompo sy miankohoka amin’ilay Andriamanitra velona.”

“‘Behold,’ said Moses, ‘I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ Deuteronomy 4:5–8.

“‘Indro,’ hoy Moses, ‘efa nampianatra anareo didy sy fitsarana aho, araka izay nandidian’i Jehovah Andriamanitro ahy, mba hanarahanareo izany any amin’ny tany izay hidiranareo mba handovanareo azy. Koa tandremo izany ka ataovy; fa izany no fahendrenareo sy fahalalanareo eo imason’ny firenena, izay handre ireo didy rehetra ireo ka hanao hoe: Marina tokoa fa firenena hendry sy manan-tsaina ity firenena lehibe ity. Fa firenena iza moa no lehibe tahaka izao, izay manana andriamanitra akaiky azy tahaka an’i Jehovah Andriamanitsika amin’ny zavatra rehetra izay iantsoantsika Azy? Ary firenena iza moa no lehibe tahaka izao, izay manana didy sy fitsarana marina tahaka izao lalàna rehetra izao, izay apetrako eo anoloanareo anio?’ Deoteronomia 4:5–8.”

“The children of Israel were to occupy all the territory which God appointed them. Those nations that rejected the worship and service of the true God were to be dispossessed. But it was God’s purpose that by the revelation of His character through Israel men should be drawn unto Him. To all the world the gospel invitation was to be given. Through the teaching of the sacrificial service Christ was to be uplifted before the nations, and all who would look unto Him should live. All who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the worship of the true God, were to unite themselves with His chosen people. As the numbers of Israel increased they were to enlarge their borders, until their kingdom should embrace the world.

“Ny zanak’i Isiraely dia tokony handray sy hitoetra amin’ny tany rehetra izay natokan’Andriamanitra ho azy. Ireo firenena izay nandà ny fivavahana sy ny fanompoana an’ilay Andriamanitra marina dia tokony hoesorina amin’ny fananany. Nefa ny fikasan’Andriamanitra dia ny hisarihana ny olona ho eo Aminy amin’ny alalan’ny fanambarana ny toetrany tamin’ny alalan’i Isiraely. Ho an’izao tontolo rehetra izao dia tokony homena ny fanasana avy amin’ny Filazantsara. Tamin’ny alalan’ny fampianarana momba ny fanompoam-pivavahana amin’ny fanatitra no tokony hanandratana an’i Kristy eo anatrehan’ny firenena, ary izay rehetra hibanjina Azy dia ho velona. Izay rehetra, tahaka an-dRahaba Kananeana sy Rota Moabita, niala tamin’ny fanompoan-tsampy ka nitodika tamin’ny fanompoana an’ilay Andriamanitra marina, dia tokony hampiray tena amin’ny olony voafidy. Arakaraka ny nitomboan’ny isan’ny Isiraely no tokony hanitarany ny faritaniny, mandra-pahatongan’ny fanjakany handrakotra izao tontolo izao.”

“God desired to bring all peoples under His merciful rule. He desired that the earth should be filled with joy and peace. He created man for happiness, and He longs to fill human hearts with the peace of heaven. He desires that the families below shall be a symbol of the great family above.

“Naniry Andriamanitra ny hampiditra ny firenena rehetra eo ambanin’ny fanapahany feno famindram-po. Naniry Izy mba ho feno fifaliana sy fiadanana ny tany. Noforoniny ho amin’ny fahasambarana ny olona, ary maniry fatratra Izy ny hameno ny fon’ny olombelona amin’ny fiadanan’ny lanitra. Iriny mba ho tandindon’ilay fianakaviana lehibe any ambony ny ankohonana etỳ ambany.

“But Israel did not fulfill God’s purpose. The Lord declared, ‘I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?’ Jeremiah 2:21. ‘Israel is an empty vine, he bringeth forth fruit unto himself.’ Hosea 10:1. ‘And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For … He looked for judgment, but behold oppression; for righteousness, but behold a cry.’ Isaiah 5:3–7.

“Kanefa tsy nahatanteraka ny fikasan’Andriamanitra i Isiraely. Hoy ny Tompo: ‘Izaho efa namboly anao ho voaloboka tsara indrindra, dia taranaka marina avokoa; koa ahoana no nivadihanao ho zava-maniry simba, dia voaloboka vahiny amiko?’ Jeremia 2:21. ‘Isiraely dia voaloboka foana, mamoa ho an’ny tenany izy.’ Hosea 10:1. ‘Ary ankehitriny, ry mponina any Jerosalema sy ry lehilahy amin’ny Joda, masìna ianareo, mitsarà ahy sy ny tanimboaloboko. Inona koa no azo natao tamin’ny tanimboaloboko izay tsy efa nataoko taminy? Nahoana, raha niandry aho mba hamoahany voaloboka, no voaloboka dia no navoakany? Ary ankehitriny àry, hambarako aminareo izay hataoko amin’ny tanimboaloboko: hesoriko ny fefiny, ka ho lanin-javatra izy; horavako ny mandany azy, ka hohitsakitsahina izy; hataoko lao izy; tsy hokapaina na hohadina izy; fa haniry ao ny tsilo sy ny hery; ary homeko didy koa ny rahona mba tsy handatsahany ranonorana eo amboniny. Fa … Izy niandry fitsarana, kanjo fampahoriana no indro; fahamarinana, kanjo antsoantso no indro.’ Isaia 5:3–7.”

“The Lord had through Moses set before His people the result of unfaithfulness. By refusing to keep His covenant, they would cut themselves off from the life of God, and His blessing could not come upon them. ‘Beware,’ said Moses, ‘that thou forget not the Lord thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God…. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth…. And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.’ Deuteronomy 8:11–14, 17, 19, 20.

“Ny Tompo dia efa nametraka teo anoloan’ny olony, tamin’ny alalan’i Mosesy, ny vokatry ny tsy fahatokiana. Raha mandà ny hitandrina ny fanekeny izy, dia hanapaka ny tenany tsy ho amin’ny fiainan’Andriamanitra, ary tsy ho tonga aminy ny fitahiany. ‘Mitandrema,’ hoy Mosesy, ‘fandrao hadinonao Jehovah Andriamanitrao amin’ny tsy fitandremanao ny didiny sy ny fitsarany ary ny lalàny, izay andidiako anao anio; fandrao, rehefa nihinana ka voky ianao, ary nanorina trano tsara ka monina ao anatiny; ary rehefa mihamaro ny omby aman’ondrinao, ary mihamaro ny volafotsinao sy ny volamenanao, ary mihamaro izay rehetra anananao, dia hisandratra ny fonao, ka hanadino an’i Jehovah Andriamanitrao…. Ary hiteny ao am-ponao ianao hoe: Ny heriko sy ny tanjaky ny tanako no nahazoako izao harena izao…. Ary izao no hitranga: raha manadino an’i Jehovah Andriamanitrao tokoa ianao ka manaraka andriamani-kafa, sy manompo azy ary miankohoka eo anatrehany, dia manambara aminareo aho anio fa ho levona tokoa ianareo. Tahaka ny firenena izay ringanin’i Jehovah eo anoloanareo no hahalevonanareo, satria tsy nety nihaino ny feon’i Jehovah Andriamanitrareo ianareo.’ Deoteronomia 8:11–14, 17, 19, 20.

“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

“Tsy nohenoin’ny vahoaka Jiosy izany fampitandremana izany. Nohadinoany Andriamanitra, ary tsy hitany intsony ny tombontsoa ambony nananany amin’ny maha-solontenany azy. Ny fitahiana izay noraisiny dia tsy nitondra fitahiana ho an’izao tontolo izao. Ny tombontsoa rehetra nananany dia nalainy ho amin’ny fanomezam-boninahitra ny tenany ihany. Nandrobany an’Andriamanitra ny fanompoana izay notakiny taminy, ary nandrobany ny namany koa ny fitarihana ara-pivavahana sy ny ohatra masina. Tahaka ny mponina tamin’ny tontolo talohan’ny Safodrano, dia nanaraka ny fisainan-dratsy rehetra nateraky ny fony ratsy izy. Koa toy izany no nanaovany ny zavatra masina ho toa fihomehezana, tamin’ny filazana hoe: ‘Tempolin’i Jehovah, tempolin’i Jehovah, ireto’ (Jeremia 7:4), kanefa tamin’izany andro izany ihany dia nanolotra endrika diso ny toetran’Andriamanitra izy, nanala baraka ny anarany, ary nandoto ny fitoerany masina.”

“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.

“Ireo mpiasa tany izay napetraka hitandrina ny tanim-boaloboky ny Tompo dia tsy nahatoky tamin’ny adidy nankinina taminy. Ny mpisorona sy ny mpampianatra dia tsy mpampianatra mahatoky ho an’ny vahoaka. Tsy notazoniny teo anoloan’izy ireo ny fahatsaran’Andriamanitra sy ny famindram-pony ary ny fitakiany ny fitiavan’izy ireo sy ny fanompoany. Ireo mpiasa tany ireo dia nitady ny voninahiny ihany. Naniry haka ho azy ny vokatry ny tanim-boaloboka izy ireo. Ny fikendreny dia ny hisarika ny saina sy ny fanomezam-boninahitra ho amin’ny tenany.”

“The guilt of these leaders in Israel was not like the guilt of the ordinary sinner. These men stood under the most solemn obligation to God. They had pledged themselves to teach a ‘Thus saith the Lord’ and to bring strict obedience into their practical life. Instead of doing this they were perverting the Scriptures. They laid heavy burdens upon men, enforcing ceremonies that reached to every step in life. The people lived in continual unrest, for they could not fulfill the requirements laid down by the rabbis. As they saw the impossibility of keeping man-made commandments, they became careless in regard to the commandments of God.

“Tsy tahaka ny heloky ny mpanota tsotra ny helok’ireto mpitarika ireto teo amin’ny Isiraely. Ireo lehilahy ireo dia nijoro teo ambanin’ny adidy masina indrindra tamin’Andriamanitra. Efa nanolo-tena izy ireo hampianatra ny hoe: ‘Izao no lazain’i Jehovah,’ ary hampiditra fankatoavana hentitra eo amin’ny fiainany andavanandro. Kanjo, raha tokony ho izany, dia novadiany ny Soratra Masina. Nampitondra enta-mavesatra ny olona izy, ka nampihariny ny fombafomba izay nahatratra ny dingana rehetra teo amin’ny fiainana. Niaina tao anatin’ny fikorontanan-tsaina tsy an-kijanona ny vahoaka, satria tsy nahatanteraka ny fitakiana napetraky ny raby izy. Rehefa hitany fa tsy azo tanterahina ny fitandremana ny didy noforonin’olombelona, dia nanjary tsy niraharaha ny didin’Andriamanitra izy.”

“The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom.

“Ny Tompo dia efa nananatra ny olony fa Izy no tompon’ny tanim-boaloboka, ary ny fananany rehetra dia nomena azy ho fitokisana mba hampiasaina ho Azy. Nefa ny mpisorona sy ny mpampianatra dia tsy nanao ny asan’ny raharaham-pivavahana masina nankinina taminy tahaka ny olona mitantana ny fananan’Andriamanitra. Nandroba Azy tsy an-kijanona tamin’ny fananana sy ny fitaovana nankinina taminy ho fampandrosoana ny asany izy. Ny fitiavan-karena sy ny faniriany fatratra hahazo tombony no nahatonga azy ho nohamavoin’ny jentilisa aza. Koa dia nomena vahana ny tontolo jentilisa handika vilana ny toetran’Andriamanitra sy ny lalàn’ny fanjakany.”

“With a father’s heart, God bore with His people. He pleaded with them by mercies given and mercies withdrawn. Patiently He set their sins before them, and in forbearance waited for their acknowledgment. Prophets and messengers were sent to urge God’s claim upon the husbandmen; but instead of being welcomed, they were treated as enemies. The husbandmen persecuted and killed them. God sent still other messengers, but they received the same treatment as the first, only that the husbandmen showed still more determined hatred.

Tamin’ny fon’ny ray no nitondran’Andriamanitra tamim-paharetana ny olony. Nifona tamin’izy ireo Izy tamin’ny alalan’ny famindram-po nomena sy ny famindram-po nesorina. Tamim-paharetana no nametrahany teo anoloany ny fahotany, ary tamin’ny fandeferana no niandrasany ny hiaiken’izy ireo izany. Nisy mpaminany sy iraka nirahina hanamafy ny fitakian’Andriamanitra amin’ny mpiasa ny tanimboaloboka; kanefa, raha tokony horaisina tsara izy ireo, dia natao toy ny fahavalo. Nenjehin’ny mpiasa ny tanimboaloboka izy ireo ary novonoiny. Mbola nandefa iraka hafa indray Andriamanitra, nefa dia noraisina tahaka ny voalohany ihany ireo, afa-tsy hoe vao mainka nasehon’ny mpiasa ny tanimboaloboka ny fankahalana mafy orina kokoa.

“As a last resource, God sent His Son, saying, ‘They will reverence My Son.’ But their resistance had made them vindictive, and they said among themselves, ‘This is the heir; come, let us kill Him, and let us seize on His inheritance.’ We shall then be left to enjoy the vineyard, and to do as we please with the fruit.

Amin’ny maha-fiafaram-pamonjena azy, dia nirahin’Andriamanitra ny Zanany ka nanao hoe: “Hanaja ny Zanako izy.” Kanjo ny fanoherany dia efa nahatonga azy ho feno lolompo, ka hoy izy samy izy: “Ity no mpandova; andeha hovonointsika Izy, ary aoka hosamborintsika ho antsika ny lovany.” Amin’izay dia isika no hitoetra hankafy ny tanimboaloboka, ary hanao amin’ny vokatra araka izay itiavantsika azy.

“The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ’s beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishness, and when the final test came, the test which meant obedience unto eternal life or disobedience unto eternal death, they rejected the Holy One of Israel. When they were asked to choose between Christ and Barabbas, they cried out, ‘Release unto us Barabbas!’ Luke 23:18. And when Pilate asked, ‘What shall I do then with Jesus?’ they cried fiercely, ‘Let Him be crucified.’ Matthew 27:22. ‘Shall I crucify your King?’ Pilate asked, and from the priests and rulers came the answer, ‘We have no king but Caesar.’ John 19:15. When Pilate washed his hands, saying, ‘I am innocent of the blood of this just person,’ the priests joined with the ignorant mob in declaring passionately, ‘His blood be on us, and on our children.’ Matthew 27:24, 25.

Tsy tia an’Andriamanitra ireo mpitondra Jiosy; koa dia nanapaka ny tenany hiala Aminy izy, ary nandà ny tolotra rehetra nataony ho amin’ny fampihavanana marina. Tonga Kristy, Ilay Malalan’Andriamanitra, hanamafy ny zo takin’ny Tompon’ny tanimboaloboka; nefa ireo mpamboly dia nitondra Azy tamin’ny fanamavoana miharihary ka nanao hoe: Tsy mety izahay raha itỳ lehilahy itỳ no hanjaka aminay. Nialona ny hatsaran-toetran’i Kristy izy ireo. Ny fomba fampianarany dia ambony lavitra noho ny azy, ka natahotra ny fahombiazany izy. Nananatra azy ireo Izy, nampiharihary ny fihatsarambelatsihiny, sady nampiseho taminy ny vokatra azo antoka hateraky ny làlan-kizorany. Izany no nampibosesika azy ho amin’ny hadalana. Nangirifiry izy teo ambanin’ny tsiny izay tsy azony nanginina. Nankahala ny fenitra ambony momba ny fahamarinana izay nasehon’i Kristy tsy an-kijanona izy. Hitany fa ny fampianarany no nametraka azy teo amin’ny toerana hisehoan’ny fitiavan-tenany tsy misy saron-tava, ka dia tapa-kevitra hamono Azy izy. Nankahalainy ny ohatra nasehony tamin’ny fahamarinana sy ny toe-panahy araka an’Andriamanitra ary ny ara-panahy avo naseho tamin’izay rehetra nataony. Ny fiainany manontolo dia fananarana ny fitiavan-tenany, ary rehefa tonga ny fizahan-toetra farany, dia ilay fizahan-toetra izay midika fankatoavana ho amin’ny fiainana mandrakizay na tsy fankatoavana ho amin’ny fahafatesana mandrakizay, dia nolaviny Ilay Masin’ny Isiraely. Rehefa nasaina nifidy teo amin’i Kristy sy Barabasy izy, dia niantso mafy hoe: “Alefaso ho anay Barabasy!” Lioka 23:18. Ary rehefa nanontany Pilato hoe: “Inona ary no hataoko amin’i Jesosy?” dia niantso tamim-pahatezerana izy hoe: “Aoka hofantsihana amin’ny hazo fijaliana Izy.” Matio 27:22. “Hofantsihako amin’ny hazo fijaliana va ny Mpanjakanareo?” hoy ny fanontanian’i Pilato, ary avy tamin’ny mpisorona sy ny mpitondra no nivoahan’ny valiny hoe: “Tsy manana mpanjaka afa-tsy Kaisara izahay.” Jaona 19:15. Rehefa nanasa ny tànany Pilato ka nanao hoe: “Tsy manan-tsiny amin’ny ran’ity olo-marina ity aho,” dia niaraka tamin’ny vahoaka tsy mahalala ireo mpisorona ka nanambara tamin-kafanam-po hoe: “Aoka ho aminay sy amin’ny zanakay ny ràny.” Matio 27:24, 25.

“Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah.

“Toy izany no nanaovan’ireo mpitondra jiosy ny safidiny. Voasoratra ao amin’ilay boky izay hitan’i Jaona teo an-tanan’Ilay nipetraka teo ambonin’ny seza fiandrianana ny fanapahan-keviny, dia ilay boky izay tsy nisy olona nahasokatra. Amin’ny habibiana rehetra ao aminy no hisehoan’izany fanapahan-kevitra izany eo anoloany amin’ny andro hanokafan’ny Liona avy amin’ny firenen’i Joda ity boky ity.

“The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God.

Nankamamin’ireo Jiosy ny hevitra fa izy ireo no tian’ny lanitra indrindra, ary fa nasandratra mandrakariva ho fiangonan’Andriamanitra izy. Taranaak’i Abrahama izy ireo, hoy ny nambarany, ary toa mafy orina taminy ny fototry ny fanambinan’izy ireo ka sahin’izy ireo ny nihantsy ny tany sy ny lanitra mba tsy hanesorana azy amin’ny zony. Kanefa, tamin’ny fiainam-pivadiham-pinoana no nanomanany ny tenany ho amin’ny fanamelohan’ny lanitra sy ho amin’ny fisarahana amin’Andriamanitra.

“In the parable of the vineyard, after Christ had portrayed before the priests their crowning act of wickedness, He put to them the question, ‘When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?’ The priests had been following the narrative with deep interest, and without considering the relation of the subject to themselves they joined with the people in answering, ‘He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons.’

“Tamin’ny fanoharana momba ny tanim-boaloboka, rehefa avy nasehon’i Kristy teo anatrehan’ny mpisorona ny asa ratsy fara tampony izay hataon’izy ireo, dia napetrany taminy izao fanontaniana izao: ‘Koa raha avy ny tompon’ny tanim-boaloboka, inona no hataony amin’ireo mpiasa mpanofa ireo?’ Nanaraka ny fitantarana tamin’ny fahalianana lalina ny mpisorona, ary tsy nandinika ny fifandraisan’izany lohahevitra izany amin’ny tenany izy, ka niara-namaly tamin’ny vahoaka hoe: ‘Haringany amin’ny faharavana mahatsiravina ireo olon-dratsy ireo, ary homeny mpiasa mpanofa hafa ny tanim-boalobony, dia izay hanome Azy ny vokatra amin’ny fotoanany avy.’”

“Unwittingly they had pronounced their own doom. Jesus looked upon them, and under His searching gaze they knew that He read the secrets of their hearts. His divinity flashed out before them with unmistakable power. They saw in the husbandmen a picture of themselves, and they involuntarily exclaimed, ‘God forbid!’

“ไม่รู้ตัวเลยว่าพวกเขาได้ประกาศคำพิพากษาแห่งความพินาศของตนเองแล้ว พระเยซูทอดพระเนตรพวกเขา และภายใต้สายพระเนตรอันหยั่งลึกของพระองค์ พวกเขาก็รู้ว่าพระองค์ทรงล่วงรู้ความลี้ลับในจิตใจของพวกเขา พระลักษณะแห่งความเป็นพระเจ้าของพระองค์สำแดงออกต่อหน้าพวกเขาด้วยฤทธานุภาพอันมิอาจปฏิเสธได้ พวกเขามองเห็นภาพของตนเองในคนเช่าสวนองุ่นเหล่านั้น และโดยมิได้ตั้งใจ พวกเขาจึงร้องอุทานว่า ‘ขออย่าให้เป็นเช่นนั้นเลย!’”

“Solemnly and regretfully Christ asked, ‘Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.’

Tamim-pahamatorana sy amim-palahelo no nanontanian’i Kristy hoe: “Moa tsy mbola novakinareo akory va tao amin’ny Soratra Masina hoe: Ny vato izay nolavin’ny mpanao trano, dia io ihany no tonga vato fehizoro; avy tamin’ny Tompo izany, ka mahagaga eo imasontsika? Koa izany no ilazako aminareo: Hesorina aminareo ny fanjakan’Andriamanitra, ka homena firenena izay mamoa ny vokany. Ary izay rehetra ho lavo amin’io vato io dia ho torotoro; fa na iza na iza hianjeran’io, dia hototoina ho vovoka.”

“Christ would have averted the doom of the Jewish nation if the people had received Him. But envy and jealousy made them implacable. They determined that they would not receive Jesus of Nazareth as the Messiah. They rejected the Light of the world, and thenceforth their lives were surrounded with darkness as the darkness of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold, to serve as bondmen in heathen lands.

“Kristy dia ho nanalavitra ny loza hanjo ny firenena jiosy raha mba nandray Azy ny vahoaka. Nefa ny fialonana sy ny hasomparana no nahatonga azy ho tsy azo nampitonena. Nanapa-kevitra izy fa tsy handray an’i Jesosy avy any Nazareta ho Mesia. Nolaviny ny Fahazavan’izao tontolo izao, ary hatramin’izay dia voahodidin’ny haizina tahaka ny haizin’ny misasakalina ny fiainany. Tonga tamin’ny firenena jiosy ny loza efa voalaza mialoha. Ny filan-dratsiny masiaka, tsy voafehy, no nahatonga ny faharavany. Tamin’ny fahatezerany jamba dia nifamono izy samy izy. Ny avonavony mpiodina sy mafy hatoka no nitarika taminy ny fahatezeran’ireo Romana mpandresy azy. Rava i Jerosalema, potika ny tempoly, ary nohadiana toy ny saha ny toerana niorenany. Ny zanak’i Joda dia ringana tamin’ny endrika fahafatesana mahatsiravina indrindra. An-tapitrisany no namidy ho andevo, mba hanompo any amin’ny tany jentilisa.”

“As a people the Jews had failed of fulfilling God’s purpose, and the vineyard was taken from them. The privileges they had abused, the work they had slighted, was entrusted to others.

“Amin’ny maha-firenena azy, ny Jiosy dia tsy nahatanteraka ny fikasan’Andriamanitra, ka nesorina taminy ny tanim-boaloboka. Ny tombontsoa izay efa nampiasainy tamin’ny fomba ratsy sy ny asa izay noheveriny ho tsinontsinona dia natolotra ho an’ny hafa.”

“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ’s Object Lessons. 284–296.

“Ny fanoharana ny amin’ny tanim-boaloboka dia tsy mihatra amin’ny firenena jiosy ihany. Manana lesona ho antsika koa izany. Ny fiangonana amin’ity taranaka ity dia nomen’Andriamanitra tombontsoa sy fitahiana lehibe, ary Izy dia manantena vokatra mifanaraka amin’izany.” Christ’s Object Lessons, 284–296.

The book of Joel identifies the history of the latter rain at the end of the world. The latter rain is God’s final warning message of the third angel of Revelation fourteen. Although the latter rain represents the message of the third angel, it also represents the communication process between Divinity and humanity as symbolized by Zechariah’s golden oil, the early and latter rains, the fire from the altar and other representations. The latter rain is not only a message, and the communication process between God and man, but it is also the only sanctified “methodology” of Bible study sustained in God’s Word. That methodology is Isaiah’s “line upon line” found in chapter twenty-eight.

Ny bokin’i Joela dia mampahafantatra ny tantaran’ny ranonorana farany amin’ny faran’izao tontolo izao. Ny ranonorana farany dia hafatra fampitandremana farany avy amin’Andriamanitra, dia ny an’ilay anjely fahatelo ao amin’ny Apokalypsy toko fahaefatra ambin’ny folo. Na dia maneho ny hafatry ny anjely fahatelo aza ny ranonorana farany, dia maneho koa ny fizotry ny fampitana eo amin’ny maha-Andriamanitra sy ny maha-olombelona, araka izay asehon’ny menaka volamenan’i Zakaria, ny ranonorana voalohany sy farany, ny afo avy eo amin’ny alitara, ary ireo fanehoana hafa. Ny ranonorana farany dia tsy hafatra ihany, na ny fizotry ny fampitana eo amin’Andriamanitra sy ny olona ihany, fa izy koa no hany “metodolojia” nohamasinina amin’ny fianarana ny Baiboly izay tohanan’ny Tenin’Andriamanitra. Izany metodolojia izany dia ilay “andalana miampy andalana” ao amin’i Isaia, hita ao amin’ny toko faha-valo amby roapolo.

At the beginning of ancient and also modern Israel, God, “the husbandman” brought Israel “from the wilderness.” Whether the captivity of four hundred and thirty years captivity in Egypt or the captivity of the Dark Ages from 538 unto 1798, Israel was taken out of “the wilderness,” for a “wilderness” is a symbol of slavery and captivity. Whether ancient literal Israel or modern spiritual Israel God delivered them out of a wilderness captivity and “established” them “as His own chosen possession, the Lord’s vineyard” called to be priests and princes who “were committed” with the privilege of representing “the oracles of God.” The “oracles” for ancient Israel being the Law and to modern Israel being both the Law and the prophecies.

Tamin’ny fiandohan’ny Isiraely fahiny sy ny Isiraely ankehitriny koa, Andriamanitra, “ilay mpamboly”, no nitondra an’i Isiraely “hiala avy any an-efitra.” Na ny fahababoana nandritra ny efajato sy telopolo taona tany Egypta, na ny fahababoan’ny Andro Maizina hatramin’ny 538 ka hatramin’ny 1798, dia nalaina hiala avy “any an-efitra” i Isiraely; satria ny “efitra” dia tandindon’ny fanandevozana sy ny fahababoana. Na Isiraely ara-bakiteny fahiny izany na Isiraely ara-panahy ankehitriny, dia nafahan’Andriamanitra tamin’ny fahababoana tany an-efitra izy ireo ary “naoriny” ho “fananany voafidy manokana, tanim-boaloboky ny Tompo”, nantsoina ho mpisorona sy andriana, izay “nankinina” taminy ny tombontsoa hisolo tena “ny tenin’Andriamanitra.” Ny “teny” ho an’ny Isiraely fahiny dia ny Lalàna, ary ho an’ny Isiraely ankehitriny kosa dia ny Lalàna sy ny faminaniana.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Andriamanitra dia niantso ny fiangonany amin’izao andro izao, tahaka ny niantsoany ny Isiraely fahiny, mba hijoro ho fahazavana eto an-tany. Tamin’ny famaky mahery an’ny fahamarinana, dia nosarahiny tamin’ny fiangonana sy tamin’izao tontolo izao izy ireo tamin’ny alalan’ny hafatry ny anjely voalohany sy faharoa ary fahatelo, mba hitondrany azy ho eo amin’ny fifandraisana masina akaiky Aminy. Nataony mpitahiry ny lalàny izy ireo ary natolony azy ny fahamarinana lehiben’ny faminaniana ho an’izao fotoana izao. Tahaka ireo tenin’Andriamanitra masina izay natolotra tamin’ny Isiraely fahiny, ireo dia fitokisana masina tokony hampitaina amin’izao tontolo izao. Ireo anjely telo ao amin’ny Apokalypsy 14 dia maneho ny vahoaka izay mandray ny fahazavan’ny hafatr’Andriamanitra ka mandeha amin’ny maha-solontenany azy mba hampaneno ny fampitandremana manerana ny halava sy ny sakany rehetra amin’ny tany.” Testimonies, boky faha-5, 455.

Modern Israel was ordained to proclaim the loud cry of the third angel under the power of the latter rain, while manifesting the character of Christ in their personal experience under the power of the Holy Spirit. The loud cry of the third angel is fulfilled during the outpouring of the latter rain, during a time when a false peace and safety latter rain message is being promoted by a class of men who are drunken with the wine of Babylon. These are Isaiah’s drunkards of Ephraim and Joel’s drinkers of wine who have the new wine cut off from their mouths. Those receiving the true latter rain message are represented by Daniel, Mishael, Hananiah and Azariah who rejected the Babylonian food for heavenly fare. These are the one hundred and forty-four thousand who sing the song of Moses and the Lamb, but also of the vineyard, for the vineyard parable was fulfilled in the history of Moses in the beginning of ancient Israel’s covenant relationship, and it was fulfilled again at the end of ancient Israel’s covenant relationship in the history of the Lamb.

Ny Isiraely maoderina dia voatendry hitory ny antso mafy ataon’ilay anjely fahatelo eo ambanin’ny herin’ny ranonorana farany, sady maneho ny toetran’i Kristy ao amin’ny fanandramany manokana eo ambanin’ny herin’ny Fanahy Masina. Ny antso mafy ataon’ilay anjely fahatelo dia tanteraka mandritra ny fandatsahana ny ranonorana farany, amin’ny fotoana anandratana hafatra sandoka momba ny fiadanana sy filaminana, izay lazaina ho hafatry ny ranonorana farany, ataon’ny antokon’olona iray izay mamo amin’ny divain’i Babylona. Ireo no mamo lazain’i Isaia ao Efraima sy ireo mpisotro divay lazain’i Joela, izay tapaka tsy ho eo am-bavany ny divay vaovao. Ireo mandray ny hafatra marina momba ny ranonorana farany kosa dia asehon’i Daniela sy Misaela sy Hanania ary Azaria, izay nandà ny hanin’i Babylona mba handray sakafo avy any an-danitra. Ireo no iray hetsy sy efatra alina sy efatra arivo izay mihira ny fihiran’i Mosesy sy ny Zanak’ondry, nefa koa ny hiran’ny tanimboaloboka, fa ny fanoharana ny amin’ny tanimboaloboka dia tanteraka tao amin’ny tantaran’i Mosesy, teo am-piandohan’ny fifandraisana amin’ny fanekena nataon’ny Isiraely fahiny, ary tanteraka indray izany teo amin’ny faran’ny fifandraisany amin’ny fanekena nataon’ny Isiraely fahiny, tao amin’ny tantaran’ny Zanak’ondry.

The song of the vineyard concludes with a former covenant people being passed by when a new covenant people are being married to the Lord. The Lord passed by those who died in the forty-year wilderness wandering and entered into covenant with Joshua at the very same time he was divorcing those who would die. The Lord was divorcing ancient Israel at the very same time He was marrying the Christian church. The alpha or beginning history is represented by Moses and the omega is represented by the Lamb. The history they both represent is the history of the vineyard parable, thus Isaiah’s song of the vineyard is John the Revelator’s song of Moses and the Lamb.

Ny hiran’ny tanim-boaloboka dia mifarana amin’ny fandalovan’ny Tompo ny vahoakan’ny fanekena taloha, raha toa kosa ka ampakaiky Azy ny vahoakan’ny fanekena vaovao. Nandalo ireo izay maty nandritra ny efapolo taona nivezivezena tany an-efitra ny Tompo, ary tamin’izany fotoana izany indrindra no nidirany tamin’ny fanekena tamin’i Josoa, raha Izy koa nisaraka tamin’ireo izay ho faty. Tamin’izay fotoana izay indrindra no nisarahan’ny Tompo tamin’ny Isiraely fahiny sady nampakatra Azy ny fiangonana kristiana. Ny alfa, na ny fiandohan’ny tantara, dia asehon’i Mosesy, ary ny omega dia asehon’ny Zanak’ondry. Ny tantara izay samy asehon’izy roa tonta dia ny tantaran’ny fanoharana ny amin’ny tanim-boaloboka; koa ny hiran’i Isaia ny amin’ny tanim-boaloboka dia ilay hiran’i Mosesy sy ny Zanak’ondry ao amin’i Jaona mpahita ihany.

We will continue these thoughts in the next article.

Hohizontsika ao amin’ny lahatsoratra manaraka ireo hevitra ireo.

“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 izao, fa tenin’ny Tompo, ary ny irany no nanolotra izany tamiko mba homeko anareo. Miantso anareo Andriamanitra mba tsy hiara-miasa aminy amin’ny tanjona mifanohitra intsony. Toromarika maro no nomena momba ny olona milaza tena ho Kristiana kanefa maneho ny toetran’i Satana, ka amin’ny fanahy sy ny teny ary ny asa dia manohitra ny fandrosoan’ny fahamarinana, ary azo antoka fa manaraka ny lalana itarihan’i Satana azy ireo. Noho ny hamafin’ny fony dia nandray fahefana izay tsy azy velively izy ireo, ary tsy tokony hampiasainy akory. Hoy Ilay Mpampianatra lehibe: ‘Hovadiko, hovadiko, hovadiko.’ Hoy ny olona any Battle Creek: ‘Ny tempolin’i Jehovah, ny tempolin’i Jehovah no izahay,’ nefa afo tsotra no ampiasainy. Ny fony tsy nohalefahin’ny fahasoavan’Andriamanitra sy tsy nampanekena azy.” Manuscript Releases, volume 13, 222.

“The patience of God has an object, but you are defeating it. He is allowing a state of things to come that you would fain see counteracted by and by, but it will be too late. God commanded Elijah to anoint the cruel and deceitful Hazael king over Syria, that he might be a scourge to idolatrous Israel. Who knows whether God will not give you up to the deceptions you love? Who knows but that the preachers who are faithful, firm, and true may be the last who shall offer the gospel of peace to our unthankful churches? It may be that the destroyers are already training under the hand of Satan and only wait the departure of a few more standard-bearers to take their places, and with the voice of the false prophet cry, ‘Peace, peace,’ when the Lord hath not spoken peace. I seldom weep, but now I find my eyes blinded with tears; they are falling upon my paper as I write. It may be that erelong all prophesyings among us will be at an end, and the voice which has stirred the people may no longer disturb their carnal slumbers.

“Ny fahari-pon’Andriamanitra dia misy tanjona, nefa ianareo manohitra izany. Avelany hihatra ny toe-javatra iray izay irinareo hovahana any aoriana, nefa amin’izany dia efa tara loatra. Andriamanitra nandidy an’i Elia hanosotra an’i Hazaela, ilay lozabe sady fetsy, ho mpanjakan’i Syria, mba ho kapoka amin’ny Isiraely mpanompo sampy izy. Iza no mahalala raha tsy hatolotr’Andriamanitra ho amin’ny fitaka izay tianareo ianareo? Iza no mahalala raha tsy ireo mpitory izay mahatoky sy mafy orina ary marina no farany mbola hitory ny filazantsaran’ny fiadanana amin’ireo fiangonantsika tsy mankasitraka? Mety ho efa ampiofanin’i Satana sahady ireo mpandrava ary miandry fotsiny ny fialan’ny vitsivitsy hafa mbola mitondra ny faneva mba hisolo ny toerany, ka amin’ny feon’ilay mpaminany sandoka no hiantsoany hoe: ‘Fiadanana, fiadanana,’ nefa Jehovah tsy niteny fiadanana. Zara raha mitomany aho, nefa ankehitriny dia tsapako fa ny masoko dia jamban’ny ranomaso; mitete eo ambonin’ny taratasiko izany raha mbola manoratra aho. Mety ho tsy ho ela dia hifarana eo amintsika ny faminaniana rehetra, ary ilay feo izay nampihetsi-bahoaka dia tsy hampikorontana intsony ny torimasony araka ny nofo.”

“When God shall work His strange work on the earth, when holy hands bear the ark no longer, woe will be upon the people. Oh, that thou hadst known, even thou, in this thy day, the things that belong unto thy peace! Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them.” Testimonies, volume 5, 77.

“Rehefa Andriamanitra hanao ny asany hafahafa etỳ ambonin’ny tany, raha tsy hitondra intsony ny fiara fanekena ny tanana masina, dia ho loza no hanjo ny vahoaka. Endrey, raha fantatrao, dia ianao koa, amin’izao andronao izao, ny zavatra izay momba ny fihavananao! Endrey, enga anie ny vahoakantsika hibebaka amin’ny heriny rehetra tahaka an’i Ninive ka hino amin’ny fony rehetra, mba hampiala ny fahatezerany mafy hiala aminy Andriamanitra.” Testimonies, boky faha-5, 77.

“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

“Raha manaram-po amin’ny fahamafisan’ny fo hianareo, ka noho ny fireharehana sy ny fiheveran-tena ho marina dia tsy miaiky ny fahadisoanareo, dia havela ho eo ambanin’ny fakam-panahin’i Satana hianareo. Raha asehon’ny Tompo aminareo ny fahadisoanareo ka tsy mibebaka na miaiky izany hianareo, dia haverin’ny fitantanany hitety izany tany izany hatrany hatrany ianareo. Havela hanao fahadisoana mitovy toetra amin’izany hianareo, mbola hitohy tsy hanana fahendrena, ary hantsoinareo hoe fahamarinana ny ota, ary hoe ota ny fahamarinana. Ny hamaroan’ny fitaka izay hanjaka amin’izao andro farany izao dia hanodidina anareo, ka hanova mpitarika hianareo, nefa tsy ho fantatrareo akory fa nanao izany ianareo.” Review and Herald, 16 Desambra 1890.