The aspect which I pointed out that Stephen Haskell probably did not see, though he upheld by his recognition of the truths which bring to light this fact, is that in the history at the end of ancient Israel, you simultaneously find the beginning of modern Israel overlapping the same historical period. When Christ was confirming the covenant with many for one week (twenty-five hundred and twenty days), ancient Israel was living out the experience of Laodicea, on the verge of being spewed out of the mouth of the Lord. Simultaneously modern Israel was living out the experience of Ephesus. Laodicea of ancient Israel was being scattered and Ephesus of modern Israel was being gathered in the very same history.
Ny lafin-javatra izay notondroiko, ka mety tsy hitan’i Stephen Haskell, na dia notohanany aza izany tamin’ny fanekena ireo fahamarinana izay mampiharihary io zava-misy io, dia izao: ao amin’ny tantara amin’ny faran’ny Isiraely fahiny, dia hitanao miaraka amin’izay koa ny fiandohan’ny Isiraely maoderina mifanojo amin’io vanim-potoana ara-tantara io ihany. Raha i Kristy nanamafy ny fanekena tamin’ny maro nandritra ny herinandro iray (dimy amby roanjato sy roa arivo andro), dia niaina ny fanandraman’i Laodikia ny Isiraely fahiny, teo am-bavan’ny fotoana handoavan’ny Tompo azy hiala amin’ny vavany. Mandritra izany fotoana izany, ny Isiraely maoderina kosa dia niaina ny fanandraman’i Efesosy. Ny Laodikia an’ny Isiraely fahiny dia naely, ary ny Efesosy an’ny Isiraely maoderina dia nangonina, tao anatin’io tantara iray io ihany.
And “yes” if you are wondering, I am aware that the week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, which began at His baptism and ended with the stoning of Stephen was not a literal twenty-five hundred and twenty days, but prophetically it most definitely was, for prophetically a year equals three hundred and sixty days. Three hundred and sixty days multiplied by seven is twenty-five hundred and twenty days, and “the dead center” of that prophetic week is the cross. Prophetically Christ placed the cross, dead center of the prophetic period of twenty-five hundred and twenty days, thus showing that the “seven times” of Leviticus twenty-six is established and upheld by the cross of Christ. It is not an accident that when Sister White teaches, as she does that both of Habakkuk’s sacred tables; the 1843 and 1850 chart have the twenty-five hundred and twenty year prophecy in the very center of the chart, and both charts have the cross dead center of that illustration.
Ary “eny” raha manontany tena ianareo, dia fantatro fa ny herinandro nanamafisan’i Kristy ny fanekena ho fahatanterahan’ny Daniela toko fahasivy, izay nanomboka tamin’ny batisany ary nifarana tamin’ny fitoraham-bato an’i Stefana, dia tsy dimy arivo sy roanjato sy roa-polo andro ara-bakiteny; nefa ara-paminaniana dia tena izany tokoa, satria ara-paminaniana ny taona iray dia mitovy amin’ny andro telonjato sy enimpolo. Ny andro telonjato sy enimpolo ampitomboina fito dia dimy arivo sy roanjato sy roa-polo andro, ary ny “afovoany indrindra” amin’izany herinandro ara-paminaniana izany dia ny hazo fijaliana. Ara-paminaniana, Kristy no nametraka ny hazo fijaliana ho eo afovoany indrindra amin’ilay fe-potoana ara-paminaniana dimy arivo sy roanjato sy roa-polo andro, ka amin’izany dia asehony fa ny “impito” ao amin’ny Levitikosy enina amby roapolo dia miorina sy tohanan’ny hazofijalian’i Kristy. Tsy kisendrasendra izany fa rehefa mampianatra Rahavavy White, tahaka ny ataony, fa samy manana ny faminaniana dimy arivo sy roanjato sy roa-polo taona eo afovoan’ny tabilao avokoa ireo tabilao masina roa an’i Habakoka, dia ny tabilao 1843 sy 1850, ary samy manana ny hazo fijaliana eo afovoany indrindra amin’izany sary izany koa ireo tabilao roa ireo.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Ny Baiboly dia mirakitra ny foto-kevitra rehetra ilain’ny olona ho takarina mba hahatonga azy ho voaomana na ho amin’ity fiainana ity na ho amin’ny fiainana ho avy. Ary ireo foto-kevitra ireo dia azon’ny rehetra takarina. Tsy misy olona manana toe-panahy mankasitraka ny fampianarany ka hamaky andalan-teny iray monja ao amin’ny Baiboly nefa tsy hahazo avy aminy hevitra mahasoa iray. Kanefa ny fampianarana sarobidy indrindra ao amin’ny Baiboly dia tsy azo amin’ny fianarana sendra atao na tsy mifandray. Ny rafi-pahamarinana lehibe ao aminy dia tsy aseho amin’ny fomba izay ho hitan’ny mpamaky maika na tsy mitandrina. Maro amin’ireo harenany no miafina lalina lavitra noho ny etỳ ivelany, ary tsy azo raha tsy amin’ny fikarohana fatratra sy ezaka mitohy. Ireo fahamarinana mandrafitra izany fitambarana lehibe izany dia tsy maintsy karohina sy angonina, ‘eto kely, ary eroa kely.’ Isaia 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Rehefa dinihina sy atambatra toy izany izy ireo, dia ho hita fa mifanaraka tanteraka samy amin’ny samy izy. Ny Filazantsara tsirairay dia famenon’ny hafa, ny faminaniana rehetra dia fanazavana ny hafa, ary ny fahamarinana rehetra dia fampivelarana fahamarinana hafa. Ny tandindon’ny rafitra jiosy dia hazavain’ny filazantsara. Ny foto-kevitra rehetra ao amin’ny tenin’Andriamanitra dia samy manana ny toerany, ary ny zava-misy rehetra dia samy manana ny heviny. Ary ny firafitra manontolo, eo amin’ny famolavolana sy ny fanatanterahana azy, dia mitory ny amin’ilay Mpamorona azy. Firafitra toy izany dia tsy misy saina afaka mamorona na mandrafitra azy afa-tsy ny an’ilay Tsy Manam-Petra.” Education, 123.
Along with the principle that each of the seven churches are repeated in Millerite history and also our history is another important principle early Adventism acknowledged. That principle demonstrates that “internal and external” prophetic lines of the same history is employed by the Holy Spirit to convey truth. Miller recognized this and directly taught it. He correctly taught that the seven seals of Revelation represent a parallel history to the churches, but in that parallel illustration the seals represent an external and the churches an internal truth of the identical history. Uriah Smith also addresses this principle and employs the words “internal” and “external” which seems to me to be the best way to express the two parallel lines.
Ankoatra ilay fitsipika hoe miverimberina ao amin’ny tantaran’ny Millerita sy ao amin’ny tantarantsika koa ny tsirairay amin’ireo fiangonana fito, dia misy fitsipika manan-danja iray hafa izay neken’ny Advantisma tany am-piandohana. Io fitsipika io dia mampiseho fa ny andalana ara-paminaniana “anatiny sy ivelany” ao amin’ilay tantara iray ihany no ampiasain’ny Fanahy Masina hampitana ny fahamarinana. Niaiky izany i Miller ary nampianatra izany mivantana. Nampianatra araka ny tokony ho izy izy fa ireo tombo-kase fito ao amin’ny Apokalypsy dia maneho tantara mifanindran-dàlana amin’ny an’ireo fiangonana, saingy ao anatin’izany fanoharana mifanindran-dàlana izany, ny tombo-kase dia maneho ny lafiny ivelany ary ny fiangonana kosa ny lafiny anatiny amin’ilay tantara iray ihany. Uriah Smith koa dia miresaka io fitsipika io ary mampiasa ny teny hoe “anatiny” sy “ivelany”, izay toa amiko no fomba tsara indrindra hanehoana ireo andalana roa mifanindran-dàlana.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
Ny tombo-kase dia ampahafantarina antsika ao amin’ny toko faha-4, faha-5, ary faha-6 ao amin’ny Apokalypsy. Ny toe-javatra aseho eo ambanin’ireo tombo-kase ireo dia ampisehoina ao amin’ny Apokalypsy 6, sy ny andininy voalohany amin’ny Apokalypsy 8. Miharihary fa mandrakotra zava-mitranga izay ifandraisan’ny fiangonana izy ireo hatramin’ny fanokafana izao fitantanana izao ka hatramin’ny fihavian’i Kristy.
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Raha ny fiangonana fito no maneho ny tantara anatiny momba ny fiangonana, ny tombo-kase fito kosa dia mampiseho ireo zava-nitranga lehibe amin’ny tantara ivelany nandalovany.” Uriah Smith, The Biblical Institute, 253.
We will now begin our consideration of the seven churches. It is important to recognize that the first two churches and then again, the third and fourth church have a “cause and effect” relationship that demands that they be considered together. Smyrna is the church that represents those that are persecuted by Rome, and Ephesus was the church that carried the gospel to the entire world.
Ankehitriny dia hanomboka ny fandinihantsika ny amin’ireo fiangonana fito isika. Zava-dehibe ny hahafantarana fa ny fiangonana roa voalohany, ary avy eo indray ny fiangonana fahatelo sy fahefatra, dia manana fifandraisana “antony sy vokany” izay mitaky ny handinihana azy miaraka. Smyrna no fiangonana izay maneho ireo izay nenjehin’i Roma, ary Efesosy no fiangonana izay nitondra ny filazantsara ho amin’izao tontolo izao manontolo.
“It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.
“Tao Antiokia no voalohany niantsoana ny mpianatra hoe Kristiana. Nomena azy ireo izany anarana izany satria i Kristy no foto-kevitra lehibe indrindra tamin’ny fitoriany sy ny fampianarany ary ny resadresany. Lalandava izy ireo no nitantara indray ireo zava-nitranga nandritra ny andro nanaovany ny asa fanompoany teto an-tany, tamin’ny fotoana nanasoavan’ny fanatrehany manokana ny mpianany. Tsy nitsahatra izy ireo nandinika sy nilaza ny fampianarany ary ny fahagagana fanasitranana nataony. Tamin’ny molotra nangovitra sy maso feno ranomaso no nilazany ny fijaliany tao an-jaridaina, ny namadihana Azy, ny fitsarana Azy, ary ny namonoana Azy, mbamin’ny fahari-po sy ny fanetren-tena izay nentiny niaritra ny fanamavoana sy ny fampijaliana nataon’ny fahavalony taminy, ary ny famindram-po araka an’Andriamanitra izay nentiny nivavaka ho an’izay nanenjika Azy. Ny fitsanganany tamin’ny maty sy ny niakarany ho any an-danitra, ary ny asany any an-danitra amin’ny maha-Mpanelanelana ho an’ny olombelona lavo Azy, dia lohahevitra nahafaliany nisaintsainana fatratra. Marina tokoa raha nantsoin’ny jentilisa hoe Kristiana izy ireo, satria Kristy no notoriny ary tamin’ny alalany no nanandratany ny vavaka nataony tamin’Andriamanitra.”
“It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
“Andriamanitra no nanome azy ireo ny anarana hoe Kristianina. Anarana mpanjaka izany, nomena izay rehetra mampiray ny tenany amin’i Kristy. Ity anarana ity no nosoratan’i Jakoba tatỳ aoriana hoe: ‘Moa tsy ny manankarena va no mampahory anareo sy mitarika anareo eo anatrehan’ny fitsarana? Moa tsy izy va no miteny ratsy izany anarana mendrika izay iantsoana anareo izany?’ Jakoba 2:6, 7. Ary Petera nanambara hoe: ‘Fa raha misy mijaly amin’ny maha-Kristianina azy, aoka tsy ho menatra izy; fa aoka hankalaza an’Andriamanitra amin’izany anarana izany.’ ‘Raha tevatevaina noho ny anaran’i Kristy ianareo, dia sambatra ianareo; fa ny Fanahin’ny voninahitra sy ny an’Andriamanitra dia mitoetra eo aminareo.’ 1 Petera 4:16, 14.” Asan’ny Apostoly, 157.
The Ephesus church represented the early church that lived “godly in Christ Jesus” which is a “cause” that always produces an “effect.”
Ny fiangonana tao Efesosy dia naneho ny fiangonana voalohany izay niaina “amin’ny toe-panahy araka an’Andriamanitra ao amin’i Kristy Jesosy”, izay “antony” iray miteraka “vokany” mandrakariva.
Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12.
Eny, ary izay rehetra te-ho velona araka ny toe-panahy araka an’Andriamanitra ao amin’i Kristy Jesosy dia hiharan’ny fanenjehana. 2 Timoty 3:12.
The godliness of the Ephesian church brought about the persecution represented by the church of Smyrna. The two churches represent a cause and an effect relationship, and the effect demands to be preceded by a cause. The persecution of the Sunday law crisis is instigated by a manifestation of what Sister White calls “primitive godliness.” A godliness that has been illustrated in past, or primitive histories.
Ny toe-panahy araka an’Andriamanitra tao amin’ny fiangonana Efesosy no niteraka ny fanenjehana izay asehon’ny fiangonana Smyrna. Ireo fiangonana roa ireo dia maneho fifandraisana misy antony sy vokany, ary ny vokany dia tsy maintsy ialohavan’ny antony. Ny fanenjehana amin’ny krizin’ny lalàn’ny Alahady dia atosiky ny fisehoan’izay antsoin’i Rahavavy White hoe “toe-panahy araka an’Andriamanitra fahiny.” Dia toe-panahy araka an’Andriamanitra izay efa naseho tamin’ny tantara lasa, na tantara fahiny.
“Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.
“Na dia eo aza ny fihemoran’ny finoana sy ny toe-panahy araka an’Andriamanitra izay miely patrana, dia mbola misy mpanara-dia marina an’i Kristy ao amin’ireo fiangonana ireo. Alohan’ny fitsidihana farany ataon’ny fitsaran’Andriamanitra amin’ny tany dia hisy eo amin’ny vahoakan’ny Tompo fifohazana amin’ilay toe-panahy araka an’Andriamanitra tany am-boalohany, izay tsy mbola hita hatramin’ny andron’ny Apostoly. Ny Fanahin’Andriamanitra sy ny heriny dia haidiny amin’ny zanany. Amin’izany andro izany dia maro no hisaraka amin’ireo fiangonana izay nisoloan’ny fitiavana izao tontolo izao ny fitiavana an’Andriamanitra sy ny Teniny. Maro, na mpitandrina na vahoaka, no handray amim-pifaliana ireo fahamarinana lehibe izay nataon’Andriamanitra hotorina amin’izao andro izao mba hanomanana vahoaka iray ho amin’ny fihavian’ny Tompo fanindroany. Ny fahavalon’ny fanahy dia maniry hanakana izany asa izany; ary alohan’ny hahatongavan’ny fotoana ho an’izany fihetsiketsehana izany dia hiezaka hisakana azy izy amin’ny fampidirana hosoka mitovy endrika aminy. Ao amin’ireo fiangonana izay azony entina eo ambanin’ny herin’ny famitahany dia hataony ho toy ny hoe arotsaka ao ny fitahiana manokana avy amin’Andriamanitra; hiseho ao izay heverina ho fahalianana ara-pivavahana lehibe. Vahoaka maro no hifaly fatratra fa Andriamanitra dia miasa amin’ny fomba mahagaga ho azy ireo, kanefa ny asa dia an’ny fanahy hafa. Eo ambanin’ny saron’ny fivavahana dia hitady hanitatra ny heriny eo amin’ny tontolo kristiana Satana.” The Great Controversy, 464.
The Midnight Cry of the “last days” is the revival of “primitive godliness” identified in the passage. It’s a revival that occurs in a movement, not a church. The history Sister White employs to describe the revival is the history of “apostolic times,” which is represented by the church of Ephesus. That revival will produce “persecution.”
Ny Antso amin’ny Mamatonalina amin’ny “andro farany” dia ny fifohazan’ny “toe-panahy araka an’Andriamanitra tany am-piandohana” izay voatondro ao amin’ilay andalana. Fifohezana miseho ao anatin’ny hetsika iray izany, fa tsy ao amin’ny fiangonana. Ny tantara ampiasain-dRahavavy White hilazana io fifohazana io dia ny tantaran’ny “andron’ny apostoly,” izay asehon’ny fiangonan’i Efesosy. Izany fifohazana izany dia hiteraka “fanenjehana.”
“Many will be imprisoned, many will flee for their lives from cities and towns, and many will be martyrs for Christ’s sake in standing in defense of the truth.” Selected Messages, book 3, 397.
“Maro no higadra, maro no handositra hamonjy ny ainy hiala amin’ny tanàna lehibe sy ny vohitra, ary maro no ho maritiora noho ny amin’i Kristy amin’ny fijoroany hiaro ny fahamarinana.” Selected Messages, boky faha-3, 397.
The “life of Christ on earth” in the next passage represents the beginning of the church of Ephesus, but it also typifies the history of Laodicean Adventism at the end of the world.
Ny “fiainan’i Kristy teto an-tany” ao amin’ity andalan-teny manaraka ity dia maneho ny fiandohan’ny fiangonan’i Efesosy, nefa sady tandindon’ny tantaran’ny Advantisma Laodikiana koa amin’ny faran’izao tontolo izao.
“‘Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey.’ Isaiah 59:14, 15. This was fulfilled in the life of Christ on earth. He was loyal to God’s commandments, setting aside the human traditions and requirements which had been exalted in their place. Because of this He was hated and persecuted. This history is repeated.” Christ’s Object Lessons, 170.
“‘Ny fitsarana dia navily hihemotra, ary ny fahamarinana mijoro eny lavitra eny; fa ny fahamarinana dia lavo eny an-dalambe, ary ny hitsiny tsy mahazo miditra. Eny, tsy eo intsony ny fahamarinana; ary izay miala amin’ny ratsy dia manao ny tenany ho remby.’ Isaia 59:14, 15. Tanteraka izany teo amin’ny fiainan’i Kristy teto an-tany. Tsy nivadika tamin’ny didin’Andriamanitra Izy, ka nanilika ny lovantsofin’olombelona sy ireo fitakiana izay nasandratra ho solony. Noho izany dia nankahalaina sy nenjehina Izy. Miverina indray izany tantara izany.” Christ’s Object Lessons, 170.
The experience represented by Ephesus takes place simultaneously to the experience of Laodicea. The quibbling Jews were the Laodiceans of ancient Israel and Christ and His disciples were Ephesians of modern Israel. John the Baptist introduced the church of Ephesus, and he represents the church in the “last days” which is opposed by Laodiceans, who call themselves Jews, but they are not.
Ny fanandramana asehon’i Efesosy dia mitranga miaraka amin’ny fanandraman’i Laodikia. Ny Jiosy mpitsikera sy mpiady hevitra no Laodikianina tamin’ny Isiraely fahiny, ary Kristy sy ny mpianany no Efesianina tamin’ny Isiraely ankehitriny. Jaona Mpanao-batisa no nampiditra ny fiangonan’i Efesosy, ary izy no maneho ny fiangonana amin’ny “andro farany” izay toherin’ny Laodikianina, izay milaza ny tenany ho Jiosy, nefa tsy izany.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Ny asan’i Jaona Mpanao-batisa, ary ny asan’ireo izay amin’ny andro farany dia mivoaka amin’ny fanahy sy ny herin’i Elia mba hampifoha ny vahoaka hiala amin’ny tsy firaharahiany, dia mitovy amin’ny lafiny maro. Ny asany dia tandindon’ny asa izay tsy maintsy atao amin’izao andro izao. Ho avy fanindroany Kristy hitsara izao tontolo izao amin’ny fahamarinana. Ireo irak’Andriamanitra izay mitondra ny hafatra fampitandremana farany homena an’izao tontolo izao dia tsy maintsy manamboatra ny lalana ho an’ny fiavian’i Kristy fanindroany, tahaka ny nanomanan’i Jaona ny lalana ho an’ny fiaviany voalohany. Amin’ity asa fanomanana ity, ‘ny lohasaha rehetra hasandratra, ary ny tendrombohitra sy ny havoana rehetra haetry; ary ny miolakolaka hohitsinina, ary ny tany mikitoantoana hatao lemaka’ fa haverina ny tantara, ary indray mandeha koa ‘haseho ny voninahitry ny Tompo, ary ny nofo rehetra hiara-mahita izany; fa ny vavan’i Jehovah no niteny izany.’ Southern Watchman, 21 Martsa 1905.”
Ephesus is the “cause” and Smyrna is the “effect.” Pergamos and Thyatira also represent a cause-and-effect relationship. Pergamos is the church of compromise that corrupted Christianity by combining it with paganism. The Christian church fell when it accepted the premise that it was possible for the idolatry of paganism to co-exist within its borders. The emperor Constantine is the symbol of that compromising history, and his prophetic role was to produce the falling away of true Christianity in advance of the papacy being revealed.
Efesosy no “antony” ary Smyrna no “vokany.” Pergamosy sy Tyatira koa dia maneho fifandraisan’ny antony sy ny vokany. Pergamosy no fiangonan’ny marimaritra iraisana izay nanimba ny Kristianisma tamin’ny fampifangaroana azy tamin’ny fanompoan-tsampy. Nianjera ny fiangonana kristiana rehefa nanaiky ny foto-kevitra fa azo natao ny nampiaraka ny fanompoan-tsampin’ny jentilisa tao anatin’ny fari-piadidiany. Ny amperora Constantin no tandindon’izany tantaran’ny marimaritra iraisana izany, ary ny anjara asany ara-paminaniana dia ny hiteraka ny fihemoran’ny Kristianisma marina mialoha ny hisehoan’ny papa.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming. 2 Thessalonians 2:3–8.
Aoka tsy hisy olona hamitaka anareo na amin’inona na amin’inona; fa izany andro izany tsy ho avy, raha tsy efa tonga aloha ny fivadiham-pinoana, ary aseho ilay lehilahin’ny ota, zanaky ny fahaverezana; izay manohitra sy manandra-tena ambonin’izay rehetra atao hoe Andriamanitra, na izay ivavahana; ka dia mipetraka ao amin’ny tempolin’Andriamanitra tahaka ny Andriamanitra izy, ka mampiseho ny tenany ho Andriamanitra. Tsy tsaroanareo va fa, fony mbola teo aminareo aho, dia efa nilaza izany zavatra izany taminareo? Ary ankehitriny fantatrareo izay misakana, mba haseho amin’ny fotoany izy. Fa ny zava-miafin’ny tsi-fankatoavana dia efa miasa sahady; saingy izay misakana ankehitriny dia mbola hisakana mandra-panaisotra azy. Ary amin’izany vao haseho ilay Ratsy fanahy, izay holevonin’ny Tompo amin’ny fofonain’ny vavany, ary horinganiny amin’ny famirapiratan’ny fihaviany. 2 Tesaloniana 2:3–8.
The Pergamos church was the “cause” and Thyatira was the “effect.” The prophet Daniel often presents the history of paganism giving way to papalism, and the falling away that preceded the establishment of the papacy that Paul identified is addressed in Daniel eleven.
Ny fiangonana tao Pergamosa no “antony” ary Tiatira no “vokany”. Matetika ny mpaminany Daniela no maneho ny tantaran’ny fanompoan-tsampy izay nanolotra lalana ho an’ny fahefana papaly, ary ilay fihemorana tamin’ny finoana izay nialoha ny fanorenana ny fahefana papaly, izay nofaritan’i Paoly, dia resahina ao amin’ny Daniela toko faha-iraika ambin’ny folo.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30–31.
Fa ny sambon’i Kitima dia ho avy hanohitra azy; koa halahelo izy, dia hiverina ka haneho fahatezerana amin’ny fanekena masina; dia hanao izany tokoa izy; eny, hiverina izy ka hifandray amin’izay mahafoy ny fanekena masina. Ary hisy tafika hijoro ho azy, ka handoto ny fitoerana masina, dia ilay fiarovana mafy; ary hanaisotra ny fanatitra isan’andro izy ireo, sady hametraka ny fahavetavetana izay mahatonga fandravana. Daniela 11:30–31
The church of compromise that fell away before the papal power was revealed into history is represented by Daniel as “them that” forsook “the holy covenant.” After they forsook the covenant, then the papacy, represented by Daniel as the “abomination that maketh desolate,” was placed upon the throne of the earth. Sister White identifies the last six verses of Daniel eleven when she states, the “prophecy in the eleventh of Daniel has nearly reached its complete fulfillment.” The last six verses are the final fulfillment of Daniel eleven, and she teaches that the history represented by those final verses was typified by Daniel 11:30–36, which identifies the historical “cause and effect” represented by Pergamos and Thyatira.
Ny fiangonan’ny fifanarahana amin’ny marimaritra iraisana, izay nihemotra mialoha ny nisehoan’ny fahefana papaly teo amin’ny tantara, dia asehon’i Daniela ho “ireo izay” nahafoy “ny fanekena masina.” Rehefa nahafoy ny fanekena izy ireo, dia napetraka teo ambonin’ny seza fiandrianan’ny tany ny fahefana papaly, izay asehon’i Daniela ho ilay “fahavetavetana mahadesola.” Rahavavy White dia manondro ny andininy enina farany ao amin’ny Daniela toko faha-iraika ambin’ny folo, rehefa milaza izy hoe: ny “faminaniana ao amin’ny toko faha-iraika ambin’ny folo ao amin’i Daniela dia saika nahatratra ny fahatanterahany tanteraka.” Ireo andininy enina farany ireo no fahatanterahana farany ny Daniela toko faha-iraika ambin’ny folo, ary ampianariny fa ny tantara asehon’ireo andininy farany ireo dia notandindonin’ny Daniela 11:30–36, izay manondro ny “anton-javatra sy vokany” ara-tantara asehon’i Pergamosy sy Tyatira.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
“Tsy manam-potoana ho very isika. Eo anoloantsika ny andro feno fahoriana. Mihetsiketsika amin’ny fanahin’ny ady izao tontolo izao. Tsy ho ela dia hitranga ireo toe-javatra mampahory voalaza ao amin’ny faminaniana. Efa saiky tonga amin’ny fahatanterahany tanteraka ny faminaniana ao amin’ny Daniela toko faha-11. Betsaka amin’ny tantara izay efa nitranga ho fahatanterahan’ity faminaniana ity no hiverina indray.”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“Eo amin’ny andininy fahatelopolo dia voalaza ny fahefana iray izay ‘andininy 30 ka hatramin’ny enina amby telopolo voatonona.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Seho mitovitovy amin’izay voalaza ao amin’ireo teny ireo no hiseho.” Manuscript Releases, laharana 13, 394.
The cause-and-effect relationship of Pergamos and Thyatira, as well as the cause-and-effect relationship of Ephesus and Smyrna are repeated in the “last days.” The Protestants of the United States will compromise with idolatry, as represented by Pergamos (the premier sign of idolatry is the worship of the sun), and when they fall away the way is prepared for the man of sin, to once again be prophetically revealed. While the falling away and placing of the papacy on the throne is repeated God will simultaneously be raising up a church typified by Ephesus to carry the message of Daniel and Revelation to the world and the persecution represented by Smyrna will be repeated.
Ny fifandraisan’ny antony sy vokany eo amin’i Pergamosy sy Tyatira, ary koa ny fifandraisan’ny antony sy vokany eo amin’i Efesosy sy Smyrna, dia averina indray amin’ny “andro farany.” Ny Protestanta ao Etazonia dia hanaiky hifanaraka amin’ny fanompoan-tsampy, araka ny asehon’i Pergamosy (ny famantarana voalohany indrindra amin’ny fanompoan-tsampy dia ny fiankohofana amin’ny masoandro), ary rehefa mihemotra izy ireo dia voaomana ny lalana ho an’ilay lehilahin’ny ota, mba haseho indray amin’ny fomba ara-paminaniana. Raha mbola averina indray ny fihemorana sy ny fametrahana ny fahefana papaly eo ambonin’ny seza fiandrianana, dia hanangana fiangonana iray, tandindon’i Efesosy, Andriamanitra miaraka amin’izay, mba hitondra ny hafatry ny Daniela sy ny Apokalypsy ho amin’izao tontolo izao, ary haverina indray ny fanenjehana asehon’i Smyrna.
I will address the last three churches after we consider the truth that the first four seals of Revelation are an external line of truth that runs parallel to the internal line of truth represented by the first four churches. As already noted, Uriah Smith states it this way:
Hodinihiko ny fiangonana telo farany rehefa avy mandinika ny fahamarinana isika fa ireo tombo-kase efatra voalohany ao amin’ny Apokalypsy dia tsipika ivelany momba ny fahamarinana izay mandeha mifanitsy amin’ilay tsipika anatiny momba ny fahamarinana asehon’ireo fiangonana efatra voalohany. Araka ny efa voamarika, dia izao no ilazan’i Uriah Smith izany:
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Na dia asehon’ireo fiangonana fito aza ny tantara anatiny momba ny fiangonana, ny tombo-kase fito kosa mampiseho ireo zava-nitranga lehibe amin’ny tantara ivelany nandalovany.” Uriah Smith, The Biblical Institute, 253.
We have shown that the first four churches represent two “cause and effect” relationships that are repeated in the “last days.” Based upon the pioneers of Adventism, but more importantly upon the authority of God’s Word, those four internal histories of the church should have a parallel external history represented by the first four seals. The first and second seals echo the same characteristics of Ephesus and Smyrna, but use a white horse to represent the work of carrying Christianity to the world. It represents the external work of the church, and the second seal represents the blood bath of Smyrna with a red horse.
Efa nasehontsika fa ireo fiangonana efatra voalohany dia maneho fifandraisana roa amin’ny “antony sy vokany” izay averina indray amin’ny “andro farany.” Miorina amin’ny mpisava lalana tao amin’ny Advantisma, nefa indrindra indrindra amin’ny fahefan’ny Tenin’Andriamanitra, ireo tantara anatiny efatra ao amin’ny fiangonana ireo dia tokony hanana tantara ivelany mifanandrify, izay asehon’ireo tombo-kase efatra voalohany. Ny tombo-kase voalohany sy faharoa dia mamerina ireo toetra mitovy amin’i Efesosy sy Smirna, saingy mampiasa soavaly fotsy hanehoana ny asa fitondrana ny Kristianisma ho amin’izao tontolo izao. Izy io dia maneho ny asa ivelan’ny fiangonana, ary ny tombo-kase faharoa kosa dia maneho ny fandatsahan-dra tao Smirna amin’ny alalan’ny soavaly mena.
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. Revelation 6:1–4.
Ary hitako, rehefa novahan’ny Zanak’ondry ny iray tamin’ireo tombo-kase, dia reko, toy ny feon-kotroka, ny anankiray tamin’ireo zava-manana aina efatra nanao hoe: Avia ka jereo. Ary hitako, koa indro, soavaly fotsy; ary izay nipetraka teo amboniny dia nanana tsipìka; ary nomena satroboninahitra izy; dia nivoaka izy nandresy sady mbola handresy. Ary rehefa novahany ny tombo-kase faharoa, dia reko ny zava-manana aina faharoa nanao hoe: Avia ka jereo. Ary nivoaka ny soavaly hafa, izay mena; ary nomena hery izay nipetraka teo amboniny hanala ny fiadanana amin’ny tany, mba hifamonoan’ny olona; ary nomena sabatra lehibe izy. Apokalypsy 6:1–4.
Zechariah contains a few passages that directly identify the four horses represented in the first four seals of Revelation. In one of those passages in chapter ten, Zechariah identifies that when the latter rain is poured out “the flock of Judah” which is God’s “house” will be turned into “his goodly horse in the battle.”
Zakaria dia mirakitra andalan-teny vitsivitsy izay mamaritra mivantana ireo soavaly efatra aseho ao amin’ny tombo-kase efatra voalohany ao amin’ny Apokalypsy. Ao amin’ny iray amin’ireo andalan-teny ireo, ao amin’ny toko fahafolo, Zakaria dia manambara fa rehefa arotsaka ny ranonorana farany, “ny ondry aman’osin’i Joda,” izay “tranon’Andriamanitra,” dia hovàna ho “soavaliny tsara tarehy amin’ny ady.”
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 10:1–3.
Mangataha amin’i Jehovah ny ranonorana amin’ny andro maha-orana farany; dia Jehovah no hanao rahona mamirapiratra ka hanome ranonorana mivatravatra ho an’ny olona rehetra, dia ahitra any an-tsaha. Fa ny sampy dia niteny zava-poana, ary ny mpisikidy nahita lainga ka nilaza nofy sandoka; mampionona foana izy; koa dia nandeha tahaka ny ondry aman’osy izy ireo, ka ory, satria tsy nisy mpiandry. Nirehitra tamin’ny mpiandry ny fahatezerako, ary ny osilahy no nasiako sazy; fa Jehovah, Tompon’ny maro, efa namangy ny ondriny, dia ny taranak’i Joda, ka nanao azy ho tahaka ny soavaliny tsara tarehy amin’ny ady. Zakaria 10:1–3.
Ellen White repeatedly identifies that the outpouring of the Holy Spirit at Pentecost typifies the latter rain that is now falling. The work done for the world at Pentecost is represented by the church of Ephesus, and Ephesus causes the persecution represented by Smyrna, which John represents as the “red horse” of the second seal. The first two seals run parallel to the first two churches and they illustrate the “last days,” when the latter rain is being poured out.
I Ellen White dia mamerimberina matetika fa ny firotsahan’ny Fanahy Masina tamin’ny Pentekosta dia tandindon’ny ranonorana farany izay milatsaka ankehitriny. Ny asa natao ho an’izao tontolo izao tamin’ny Pentekosta dia asehon’ny fiangonana ao Efesosy, ary i Efesosy no miteraka ny fanenjehana asehon’i Smyrna, izay asehon’i Jaona ho ilay “soavaly mena” amin’ny tombo-kase faharoa. Ny tombo-kase roa voalohany dia mifanaraka amin’ireo fiangonana roa voalohany, ary maneho ny “andro farany” izy ireo, rehefa arotsaka ny ranonorana farany.
The Spirit of Prophecy also selects both the end of the third seal and beginning of the fourth seal thus tying them together (cause and effect), and in doing so she places the history represented as existing in her day and in the “last days.”
Ny Fanahin’ny Faminaniana koa dia mifidy ny fiafaran’ny tombo-kase fahatelo sy ny fiandohan’ny tombo-kase fahefatra, ka mampifandray azy roa tonta amin’izany (anton-javatra sy vokany); ary amin’ny fanaovany izany dia apetrany ho ao amin’ny androny sy ao amin’ny “andro farany” ny tantara aseho amin’izany.
“The same spirit is seen today that is represented in Revelation 6:6–8. History is to be repeated. That which has been will be again.” Manuscript Releases, volume 9, 7.
“Ny fanahy iray ihany no hita ankehitriny izay aseho ao amin’ny Apokalypsy 6:6–8. Haverina ny tantara. Izay efa nisy dia mbola hisy indray.” Manuscript Releases, boky faha-9, 7.
In Sister White’s personal history, (penned in 1898) the spirit of compromise that prepares the way for the papacy to once again be enthroned was already alive and well, for the falling away of Protestantism that began with the rejection of the first angel’s message in the spring of 1844, had already begun (in 1863) to encroach upon the horn of Protestant Adventism.
Tamin’ny tantara manokan’i Rahavavy White, (voasoratra tamin’ny 1898), dia efa velona sy natanjaka ny fanahin’ny marimaritra iraisana izay manomana ny lalana mba hampiakarana indray eo amin’ny seza fiandrianany ny fahefan’ny papa; satria ny fihemoran’ny Protestanta izay nanomboka tamin’ny fandavana ny hafatry ny anjely voalohany tamin’ny lohataonan’ny 1844, dia efa nanomboka sahady (tamin’ny 1863) niditra an-tsehatra teo amin’ny tandroky ny Advantista Protestanta.
The compromise of Pergamos is represented as a “pair” of balances in the third seal. Two balances of measuring represent a dishonest measurement. The third seal leads to the fourth seal, represented by a “pale horse” of “death,” thus representing the murder of millions by the papacy during the Dark Ages. “Hell” is what follows the pale horse of the papacy. The history of the third and fourth seals parallel the history of the churches of Pergamos and Thyatira. The compromise of Constantine was a progressive work; thus, the spirit of compromise was already active in Sister White’s personal history, just as it was in the time of Paul when he said the “mystery of iniquity does already work.” The falling away that precedes the papacy’s enthronement is always a progressive history, and that “history is to be repeated. That which has been will be again.”
Ny fandeferana nataon’i Pergamos dia aseho ho “mizana roa” ao amin’ny tombo-kase fahatelo. Ny mizana roa fandrefesana dia maneho fandrefesana tsy marina. Ny tombo-kase fahatelo dia mitarika ho amin’ny tombo-kase fahefatra, izay asehon’ny “soavaly hatsatra” misy “fahafatesana,” ka maneho izany ny famonoana olona an-tapitrisany nataon’ny papasitera nandritra ny Andro Maizina. Ny “helo” no manaraka ny soavaly hatsatry ny papasitera. Ny tantaran’ny tombo-kase fahatelo sy fahefatra dia mifanaraka amin’ny tantaran’ny fiangonan’i Pergamos sy Tyatira. Ny fandeferana nataon’i Constantin dia asa nandroso tsikelikely; koa ny fanahin’ny fandeferana dia efa niasa sahady tao amin’ny tantaram-piainan-dRahavavy White manokana, tahaka ny tamin’ny andron’i Paoly rehefa nilaza izy fa ny “zava-miafin’ny tsi-fankatoavana dia efa miasa sahady.” Ny fihemorana izay mialoha ny fanandratana ny papasitera eo amin’ny seza fiandrianana dia tantara mandroso hatrany hatrany, ary izany “tantara izany dia haverina indray. Izay efa nisy dia mbola hisy indray.”
And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Revelation 6:6–8.
Ary reko ny feo iray teo afovoan’ny zava-manana aina efatra nanao hoe: Vary iray famarana amin’ny denaria iray, ary hordea telo famarana amin’ny denaria iray; ary tandremo mba tsy hanimba ny diloilo sy ny divay ianao. Ary rehefa novahany ny tombo-kase fahefatra, dia reko ny feon’ny zava-manana aina fahefatra nanao hoe: Avia ka jereo. Ary nijery aho, ary indro nisy soavaly hatsatra; ary ny anaran’ilay nipetraka teo amboniny dia Fahafatesana, ary ny Fiainan-tsi-hita nanaraka azy. Ary nomena fahefana azy ireo tamin’ny ampahefatry ny tany, hamono amin’ny sabatra, sy amin’ny mosary, sy amin’ny fahafatesana, ary amin’ny bibidia etỳ an-tany. Apokalypsy 6:6–8.
James White identified another prophetic anomaly in the seven churches, and seven seals. He identifies a purposeful distinction between the first four churches and the last three churches, and then again, the same phenomenon in the first four seals and the last three seals.
James White dia nanondro tsy fitoviana ara-paminaniana iray hafa ao amin’ireo fiangonana fito sy ireo tombokase fito. Asongadiny ny fisian’ny fanavahana niniana hatao eo amin’ireo fiangonana efatra voalohany sy ireo fiangonana telo farany, ary avy eo indray, io tranga io ihany no hita eo amin’ireo tombokase efatra voalohany sy ireo tombokase telo farany.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“Efa nozarintsika hatreto ny fiangonana, ny tombo-kase, ary ny biby, na zava-manan’aina, araka izay ifanarahany amin’ny fanarahana vanim-potoana mitovy. Fito ny isan’ny tombo-kase, fa efatra ihany ny biby. Ary mety tsara ny manamarika eto fa tamin’ny fanokafana ny tombo-kase voalohany, faharoa, fahatelo ary fahefatra dia re ny biby voalohany, faharoa, fahatelo ary fahefatra nanao hoe: ‘Avia ka jereo;’ fa rehefa nosokafana kosa ny tombo-kase fahadimy, fahenina ary fahafito, dia tsy nisy feo toy izany re. Ary tsy mifanaraka koa ny fiangonana telo farany sy ny tombo-kase telo farany, amin’ny hoe mandrakotra ireo vanim-potoana mitovy, tahaka ny ifanarahany amin’izany amin’ny fiangonana efatra voalohany sy ny tombo-kase efatra voalohany. Fa, araka izay efa nasehontsika, ny fiangonana sy ny tombo-kase ary ny biby dia mifanaraka tokoa, amin’ny fandrakofana ireo vanim-potoana mitovy, mandritra ny efa ho 1800 taona, mandra-pahatongantsika eo amin’ny fotoana ankehitriny, izay mihoatra kely noho ny antsasaky ny zato taona.” James White, Review and Herald, 12 Febroary 1857.
James White did not include the fact that the same pattern exists in the trumpets, but it does. The first four trumpets are trumpets, but the last three trumpets are three woes. The first four trumpets represent God’s judgment on pagan Rome for Constantine’s Sunday law in the year 321, and the three trumpet woes represent Islam. The first two trumpet woes were judgments against papal Rome for the Sunday law it enacted in 538, and the third trumpet woe is for the Sunday law crisis that is coming in the very near future.
Tsy nampiditra ny zava-misy i James White fa misy ihany koa io lamina io ao amin’ireo trompetra, kanefa misy tokoa izany. Ireo trompetra efatra voalohany dia trompetra, fa ireo trompetra telo farany kosa dia loza telo. Ireo trompetra efatra voalohany dia maneho ny fitsaran’Andriamanitra an’i Roma jentilisa noho ny lalàn’i Constantin momba ny Alahady tamin’ny taona 321, ary ireo loza telo amin’ny trompetra dia maneho ny finoana silamo. Ny loza roa voalohany amin’ny trompetra dia fitsarana namely an’i Roma papaly noho ny lalàn’ny Alahady izay navoakany tamin’ny 538, ary ny loza fahatelo amin’ny trompetra dia ho amin’ilay krizin’ny lalàn’ny Alahady izay ho avy tsy ho ela dia tsy ho ela.
Joseph Bates employs the pioneer understanding of the last three churches as a singular symbol to describe three contemporary churches in the Millerite time period. All the emphasis in the passage was supplied by Bates.
Joseph Bates dia mampiasa ny fahatakarana nentin’ny mpisava lalana momba ireo fiangonana telo farany ho marika tokana hilazana fiangonana telo niara-belona tamin’ny vanim-potoanan’ny Millerita. Ny fanamafisana rehetra ao amin’ilay andalan-teny dia nomen’i Bates.
“‘In all the land saith the Lord; TWO PARTS therein shall be cut off, and die; but the THIRD shall be left therein. God says he will bring the THIRD PART through the fire, and refine them. They shall call upon him, and he will hear them. He will say ‘IT IS MY PEOPLE; and they shall say the LORD IS MY GOD.’ First part, SARDIS, the nominal church or Babylon. Second part, Laodicea, the nominal Adventist. Third part, Philadelphia, the only true church of God on earth, for they are to be translated to the city of God. Revelation 3:12; Hebrews 12:22–24. In the name of Jesus, I exhort you again to flee from the Laodiceans, as from Sodom and Gomorrah. Their teachings are false and delusive; and lead to utter destruction. Death! DEATH!!* eternal DEATH!!! is on their track. Remember Lot’s wife.” Joseph Bates, Review and Herald, volume 1, November 1850.
“‘Amin’ny tany rehetra, hoy Jehovah; NY AMPANY ROA ao anatiny dia hofongorana ka ho faty; fa ny FAHATELO kosa dia havelako ao anatiny. Andriamanitra milaza fa hampandaloviny amin’ny afo ny AMPANY FAHATELO, ka hodioviny. Hiantso Azy izy, ary hihaino azy Izy. Hilaza Izy hoe: “OLOKO IZY IREO”; ary izy ireo kosa hanao hoe: JEHOVAH NO ANDRIAMANITRO.’ Ny ampahany voalohany dia SARDISY, ilay fiangonana amin’ny anarana fotsiny, na Babylona. Ny ampahany faharoa dia Laodikia, ilay Adventista amin’ny anarana fotsiny. Ny ampahany fahatelo dia Filadelfia, ilay hany fiangonana marina an’Andriamanitra etỳ an-tany, fa izy ireo no havadika ka hafindra ho any amin’ny tanànan’Andriamanitra. Apokalypsy 3:12; Hebreo 12:22–24. Amin’ny anaran’i Jesosy, dia mananatra anareo indray aho mba handositra ny Laodikiana, tahaka ny nandosirana an’i Sodoma sy Gomora. Diso sy mamitaka ny fampianarany; ary mitarika ho amin’ny fandringanana tanteraka. Fahafatesana! FAHAFATESANA!!* fahafatesana mandrakizay!!! no manenjika ny diany. Tsarovy ny vadin’i Lota.” Joseph Bates, Review and Herald, volume 1, Novambra 1850.
In the Millerite history Sardis, was the church that had a name that claimed to be alive, but it was dead.
Ao amin’ny tantaran’ny Millerita, i Sardisy no fiangonana izay nanana anarana nilaza fa velona izy, nefa maty.
And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.
Ary amin’ny anjelin’ny fiangonana any Sardisy soraty hoe: Izao no lazain’izay manana ny Fanahy fiton’Andriamanitra sy ny kintana fito: Fantatro ny asanao, fa manam-pahafantarana ianao ho velona, kanjo maty. Apokalypsy 3:1
God’s people always have a name. The name during the history of Ephesus through Pergamos was Christian. The name during the papal rule was the church in the wilderness. The name from the introduction of the morning star, John Wycliffe was Protestant. At the time of the end in 1798, the Protestants had already begun their return to the Roman communion. All that was needed then was a test that would manifest the fact that in spite of their professed name, they were no longer the chosen church. In the spring of 1844, they reached the test that would manifest that they were no longer the church that carried Christ’s covenant name. The story of Elijah provides a very detailed second witness of this fact. When they manifested their true character, it was difficult for the Millerites to initially identify that the Protestants had demonstrated that they had become the daughters of Babylon. But the Millerites eventually did that very thing, and began to call souls out of those fallen churches in fulfillment of the second angel’s message. Then there was a testing process that would cause the Millerites to manifest their own characters. Were they Philadelphians or Laodiceans?
Ny vahoakan’Andriamanitra dia manana anarana mandrakariva. Ny anarana nandritra ny tantaran’i Efesosy ka hatrany Pergamosy dia Kristiana. Ny anarana nandritra ny fitondran’ny papa dia ny fiangonana tany an-efitra. Ny anarana hatramin’ny nampidirana ny kintan’ny maraina, dia i John Wycliffe, dia Protestanta. Tamin’ny fotoanan’ny farany, tamin’ny 1798, dia efa nanomboka niverina ho amin’ny firaisana amin’i Roma ny Protestanta. Ny hany nilaina tamin’izany dia fitsapana iray izay hampiharihary ny zava-misy fa na dia teo aza ny anarana nambarany ho azy, dia tsy ilay fiangonana voafidy intsony izy. Tamin’ny lohataonan’ny 1844, dia tonga teo amin’ilay fitsapana izay hampiseho fa tsy ilay fiangonana nitondra ny anaran’ny faneken’i Kristy intsony izy ireo. Ny tantaran’i Elia dia manome vavolombelona faharoa tena amin’ny antsipiriany momba izany zava-misy izany. Rehefa nasehon’izy ireo ny toetrany marina, dia sarotra tamin’ny Millerita tamin’ny voalohany ny namantatra fa ny Protestanta dia efa naneho fa tonga zanakavavin’i Babylona izy ireo. Nefa ny Millerita dia niafara tamin’ny fanaovana izany indrindra, ka nanomboka niantso fanahy hivoaka avy tao amin’ireo fiangonana lavo ireo ho fanatanterahana ny hafatry ny anjely faharoa. Avy eo dia nisy dingam-pitsapana izay hahatonga ny Millerita hampiseho ny toetrany ihany koa. Filadelfiana va izy ireo sa Laodikeana?
The Philadelphians followed Christ into the Most Holy Place and those Millerites who refused to do so manifested the character of Laodiceans. Thus, we find the logic for Bates identification of the three churches as contemporaries of the same history. That history was fulfilled within the prophetic structure of the parable of the ten virgins, which inspiration informs us has been and will be fulfilled to the very letter.
Ny Filadelfiana dia nanaraka an’i Kristy ho ao amin’ny Efitra Masina Indrindra, ary ireo Millerita izay nandà tsy hanao izany kosa dia naneho ny toetran’ny Laodiseana. Koa amin’izany no ahitantsika ny lojika iorenan’ny famantarana nataon’i Bates ireo fiangonana telo ho mpiara-belona ao anatin’ny tantara iray ihany. Izany tantara izany dia tanteraka tao anatin’ny firafitry ny faminaniana ao amin’ny fanoharana ny amin’ny virijina folo, izay ampahafantarin’ny tsindrimandry amintsika fa efa tanteraka ary mbola ho tanteraka hatramin’ny tsipiriany indrindra.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Ny fanoharana momba ireo virijina folo ao amin’ny Matio 25 dia mampiseho ihany koa ny fanandraman’ny vahoaka Adventista.” The Great Controversy, 393.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Matetika aho no asaina manondro ny fanoharana ny amin’ireo virijina folo, izay dimy hendry ary dimy adala. Efa tanteraka io fanoharana io ary mbola ho tanteraka hatramin’ny antsipiriany indrindra, satria manana fampiharana manokana amin’izao andro izao izy, ary tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka ary mbola hitohy ho fahamarinana ankehitriny mandra-pahatapitry ny andro.” Review and Herald, August 19, 1890.
The last three churches represent those outside of the Millerite movement as Sardis, and those within the movement represent either Philadelphia or Laodicea. Those three churches are identified in Revelation chapter three, and the first four churches are in chapter two. Therefore, when Sister White references the history of chapter three of Revelation, she is identifying the very same churches Joseph Bates just identified.
Ny fiangonana telo farany dia maneho ireo izay ivelan’ny hetsika Millerita, dia i Sardisy; ary ireo izay ao anatin’ilay hetsika kosa dia maneho na i Filadelfia na i Laodikia. Ireo fiangonana telo ireo dia voafaritra ao amin’ny Apokalypsy toko fahatelo, ary ny fiangonana efatra voalohany kosa ao amin’ny toko faharoa. Noho izany, rehefa manondro ny tantaran’ny toko fahatelo ao amin’ny Apokalypsy Rahavavy White, dia ireo fiangonana ireo ihany indrindra no tondroiny, dia ireo izay vao avy nofaritan’i Joseph Bates.
“Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.” Manuscript Releases, volume 18, 193.
“Endrey, mahatahotra toy ny filazalazana! Maro dia maro no ao anatin’izao toe-javatra mampahatahotra izao. Miangavy mafy ny mpitandrina rehetra aho mba handinika amim-pahazotoana ny toko fahatelo ao amin’ny Apokalypsy, fa ao no anehoana ny toetry ny zavatra misy amin’ny andro farany. Halalino tsara ny andininy rehetra ao amin’ity toko ity, satria amin’ny alalan’ireo teny ireo no iresahan’i Jesosy aminareo.” Manuscript Releases, volume 18, 193.
The three contemporary churches of Millerite history are repeated at the end of Adventism. Joseph Bates was identifying the dynamics of the Millerite period and identified Sardis as the daughters of Babylon, which was the target audience for the second angel’s message. He was addressing the struggle between the little flock that followed Christ into the Most Holy Place on October 22, 1844 and those who refused to move out of the holy place. He was attempting to call the Laodiceans out of the darkness they had received, and at least part of their Laodicean blindness was due to the fact that William Miller had taken a leading position in the Laodicean movement. This is the same struggle identified in the message to Philadelphia.
Ny fiangonana telo nifanesy tamin’ny tantaran’ny Millerita dia averina indray eo amin’ny faran’ny Advantisma. Joseph Bates dia namantatra ny firafitry ny vanim-potoana Millerita ary nanondro an’i Sardisy ho zanakavavin’i Babylona, izay no mpihaino kendrena tamin’ny hafatry ny anjely faharoa. Izy dia niresaka ny tolona teo amin’ilay andiany kely izay nanaraka an’i Kristy ho ao amin’ny Toerana Masina Indrindra tamin’ny 22 Oktobra 1844 sy ireo izay nandà tsy hiala tao amin’ny toerana masina. Niezaka izy hiantso ny Laodiseana hivoaka avy ao amin’ny haizina izay noraisiny, ary fara-fahakeliny ampahany tamin’ny fahajambana Laodiseanina nananany dia noho ny zava-misy fa i William Miller dia nandray toerana mpitarika tao amin’ny hetsika Laodiseanina. Io ihany no tolona voalaza ao amin’ny hafatra ho an’i Filadelfia.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Indro, hataoko avy amin’ny synagogan’i Satana ireo, izay milaza fa Jiosy izy, nefa tsy izy, fa mandainga; indro, hataoko tonga hiankohoka eo anoloan’ny tongotrao izy ary hahalala fa Izaho efa tia anao. Apokalypsy 3:9
A religious crisis always produces two classes of worshippers as it did in the Great Disappointment. The mantle of Protestantism had just been taken from Sardis, as they returned to Rome and officially became Rome’s daughter. The mantle was then held by Millerite Adventism, but a test would soon after produce two classes professing to be the little flock. A true flock and a counterfeit flock. Bates represented the little flock that followed Christ into the Most Holy Place. His struggle was with Laodiceans who professed to be the little flock. As a Philadelphian, Bates’ struggle was with the synagogue of Satan, a group that professed to be God’s people, but did lie and were not Jews.
Ny krizy ara-pivavahana dia mandrakariva miteraka sokajin-mpivavaka roa, tahaka ny nataony tamin’ilay Fahadisoam-panantenana Lehibe. Vao avy nesorina tamin’i Sardisy ny rakotra ivelan’ny Protestantisima, raha niverina tany Roma izy ireo ka tonga tamin’ny fomba ofisialy ho zanakavavin’i Roma. Tamin’izay dia notanan’ny Adventisma Millerita ilay rakotra, nefa tsy ela taorian’izany dia hisy fizahan-toetra hiteraka sokajy roa izay samy milaza ny tenany ho ilay ondry vitsy. Ondry vitsy marina sy ondry vitsy sandoka. I Bates no nisolo tena ilay ondry vitsy izay nanaraka an’i Kristy ho ao amin’ny Toerana Masina Indrindra. Ny tolona nataony dia niaraka tamin’ireo Laodiseana izay nilaza ny tenany ho ilay ondry vitsy. Amin’ny maha-Philadelphiana an’i Bates, ny tolona nataony dia tamin’ny synagogan’i Satana, dia vondrona iray izay nilaza ny tenany ho olon’Andriamanitra, nefa nandainga ka tsy Jiosy.
When the parable is fulfilled for the final time at the end of Adventism there will be a chosen covenant people that were passed by at the time of the end in 1989, the same as the Jewish leadership was passed by at Christ birth, which represents the time of the end in that prophetic history. When the history of Christ reached the triumphal entry into Jerusalem, the Midnight Cry history of the Millerite time was typified. Inspiration repeatedly aligns the waymark of the cross with the Great Disappointment of 1844. Judas represents the Laodiceans of Christ’s history, and the apostles were the Philadelphians. For three and a half years after the cross the Philadelphians, represented by Bates, attempted to call the Laodiceans out of a fallen church that was represented by the disciple Judas Iscariot.
Rehefa tanteraka farany ilay fanoharana amin’ny faran’ny Advantisma, dia hisy vahoakan’ny fanekena voafidy izay nolalovana tamin’ny fotoanan’ny farany tamin’ny 1989, tahaka ilay fitarihana jiosy izay nolalovana tamin’ny nahaterahan’i Kristy, izay maneho ny fotoanan’ny farany ao amin’izany tantara ara-paminaniana izany. Rehefa tonga tamin’ny fidirana tamim-boninahitra tao Jerosalema ny tantaran’i Kristy, dia voatondro mialoha tamin’izany ny tantaran’ny Antso Amin’ny Mamatonalina tamin’ny andron’ny Millerita. Ny Fanahy ara-tsindrimandry dia mampifandray imbetsaka ny mariky ny hazo fijaliana amin’ny Fahadisoam-panantenana Lehibe tamin’ny 1844. I Jodasy dia maneho ny Laodiseana ao amin’ny tantaran’i Kristy, ary ny apostoly kosa dia ny Filadelfiana. Nandritra ny telo taona sy tapany taorian’ny hazo fijaliana, ny Filadelfiana, izay nasehon’i Bates, dia niezaka niantso ny Laodiseana hivoaka avy ao amin’ny fiangonana lavo izay nasehon’ilay mpianatra Jodasy Iskariota.
In 1989 the former chosen covenant people rejected the light that was unsealed and were passed by. When the first disappointment of July 18, 2020 arrived the testing process began among those who formerly had appeared to be of the same movement. Yet one class are Laodicean and the other class Philadelphian. Just as Judas covenanted three times with the Sanhedrin to betray Christ before the cross, the Laodiceans of the history after September 11, 2001 will have failed three opportunities to repent. At the soon coming Sunday law it will be manifested as certainly as Judas hanging from a tree, that the Laodiceans are separate from the Philadelphians. It is at the harvest when the tares are separated from the wheat. We are rapidly approaching that harvest.
Tamin’ny taona 1989 dia nandà ny fahazavana izay novahana tombo-kase ny vahoakan’ny fanekena voafidy teo aloha, ka nilaozana. Rehefa tonga ny fahadisoam-panantenana voalohany tamin’ny 18 Jolay 2020 dia nanomboka teo amin’ireo izay teo aloha noheverina ho anisan’ilay hetsika iray ihany ny fizahan-toetra. Kanefa ny antoko iray dia Laodikeana, ary ny antoko iray kosa Filadelfiana. Tahaka an’i Jodasy izay nanao fanekena intelo tamin’ny Synedriona hamadika an’i Kristy talohan’ny hazo fijaliana, dia ho tsy nahavita nanararaotra fahafahana intelo hibebahana ny Laodikeana ao amin’ny tantara aorian’ny 11 Septambra 2001. Amin’ilay lalàn’ny Alahady ho avy tsy ho ela dia haseho amin’ny fomba azo antoka tahaka an’i Jodasy nihantona tamin’ny hazo, fa misaraka amin’ny Filadelfiana ny Laodikeana. Amin’ny fotoam-pijinjana no anasarahana ny tsimparifary amin’ny vary. Manakaiky haingana izany fijinjana izany isika.
These truths are only recognized when and if we are willing to understand that the only biblical methodology that can uncover and establish ‘truth’ is “historicism.” The true methodology is not preterism, futurism, dispensationalism, woke-ism, grammatical or historical expertise or any variation of the many satanic counterfeits. There is a commonly known phrase that is attributed to a seventeenth century philosopher named Jean-Jacques Rousseau that has been restated many ways, but the essence of the thought is, “Error has many roots, but truth has only one.” “Truth” is Alpha and Omega who is as a root out of dry ground.
Ireo fahamarinana ireo dia fantatra ihany rehefa sy raha vonona hahatakatra isika fa ny hany metodôlôjia ara-Baiboly izay mahay mamaha sy mampiorina ny “fahamarinana” dia ny “historicism”. Ny metodôlôjia marina dia tsy ny preterism, na ny futurism, na ny dispensationalism, na ny woke-ism, na ny fahaizana ara-pitsipi-pitenenana na ara-tantara, na izay fiovam-pijery rehetra amin’ireo sandoka satanika maro. Misy fomba fiteny iray fanta-bahoaka izay ampifandraisina amin’ny filozofa iray tamin’ny taonjato fahafito ambin’ny folo atao hoe Jean-Jacques Rousseau, izay naverina nolazaina tamin’ny endrika maro, nefa ny votoatin-kevitra dia izao: “Betsaka ny fakàn’ny fahadisoana, fa iray monja ny an’ny fahamarinana.” Ny “Fahamarinana” dia ny Alfa sy Omega, Izay tahaka ny faka mipoitra avy amin’ny tany maina.
“So with the Bible, the treasure house of the riches of His grace. The glory of its truths, that are as high as heaven and compass eternity, is undiscerned. To the great mass of mankind, Christ Himself is ‘as a root out of a dry ground,’ and they see in Him ‘no beauty that’ they ‘should desire Him.’ Isaiah 53:2. When Jesus was among men, the revelation of God in humanity, the scribes and Pharisees declared to Him, ‘Thou art a Samaritan, and hast a devil.’ John 8:48. Even His disciples were so blinded by the selfishness of their hearts that they were slow to understand Him who had come to manifest to them the Father’s love. This was why Jesus walked in solitude in the midst of men. He was understood fully in heaven alone.” Thoughts from the Mount of Blessing, 25.
“Toy izany koa ny amin’ny Baiboly, trano firaketana ny haren’ny fahasoavany. Ny voninahitry ny fahamarinany, izay avo tahaka ny lanitra sy mahafaoka ny mandrakizay, dia tsy voavaka. Ho an’ny vahoaka betsaka amin’ny olombelona, i Kristy tenany dia ‘tahaka ny faka mipoitra amin’ny tany karankaina,’ ary tsy mahita ‘hatsarana aminy’ izy ireo ‘ka haniriany Azy.’ Isaia 53:2. Fony Jesosy tety amin’ny olona, dia ny fanambaran’Andriamanitra tao amin’ny maha-olona, ka hoy ny mpanora-dalàna sy ny Fariseo taminy: ‘Samaritana Hianao, ary manana demonia.’ Jaona 8:48. Na dia ny mpianany aza dia nohamafisin’ny fitiavan-tenan’ny fony ka niadana tamin’ny fahatakarana Azy, dia Ilay tonga haneho amin’izy ireo ny fitiavan’ny Ray. Izany no antony nandehanan’i Jesosy irery teo afovoan’ny olona. Tany an-danitra irery ihany no nahafantarana Azy tanteraka.” Thoughts from the Mount of Blessing, 25.
The truths we are currently sharing must be recognized in the context that the growth of truth is progressive throughout history, and more importantly our understanding of truth must be placed in the context of the Alpha and Omega, the context of Jesus identifying the end of a thing with the beginning of a thing.
Ny fahamarinana izay zaraintsika amin’izao fotoana izao dia tsy maintsy ekena ao anatin’ny toe-javatra fa ny fitomboan’ny fahamarinana dia mandroso tsikelikely mandritra ny tantara, ary mbola zava-dehibe kokoa aza, ny fahatakarantsika ny fahamarinana dia tsy maintsy apetraka ao anatin’ny tontolon’ny Alfa sy Omega, dia ny tontolon’i Jesosy mampifandray ny faran’ny zavatra iray amin’ny fiandohan’ny zavatra iray.
The fourth church is Thyatira and it represents the period that the papacy ruled as the fifth kingdom of Bible prophecy, which is the period that the church in the wilderness was in captivity. The captivity of spiritual Israel by spiritual Babylon for twelve hundred and sixty years was typified by the captivity of literal Israel in literal Babylon for seventy years.
Ny fiangonana fahefatra dia Tiatira, ary maneho ny vanim-potoana nanjakan’ny fahefan’ny papa tamin’ny maha-fanjakana fahadimy araka ny faminanian’ny Baiboly azy, dia ilay vanim-potoana izay naha-babo ny fiangonana tany an-efitra. Ny fahababoan’i Israely ara-panahy nataon’i Babylona ara-panahy nandritra ny arivo sy roanjato ary enim-polo taona dia naneho mialoha ny fahababoan’i Israely ara-bakiteny nataon’i Babylona ara-bakiteny nandritra ny fitopolo taona.
“Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Ankehitriny ny fiangonan’Andriamanitra dia afaka manohy hatramin’ny fahatanterahany ny drafitra masina momba ny famonjena ny taranak’olombelona very. Nandritra ny taonjato maro dia niaritra fameperana ny fahafahany ny vahoakan’Andriamanitra. Voaràra ny fitoriana ny filazantsara amin’ny fahadiovany, ary sazy henjana indrindra no nampiharina tamin’izay sahy tsy nankatò ny didin’ny olona. Vokatr’izany, saiky nilaozana tanteraka ilay tanim-boaloboka lehibe ara-pitondrantena an’ny Tompo. Nesorina tamin’ny vahoaka ny fahazavan’ny tenin’Andriamanitra. Ny haizin’ny fahadisoana sy ny finoanoam-poana dia nandrahona hamongotra ny fahalalana ny fivavahana marina. Ny fiangonan’Andriamanitra etỳ an-tany dia tena babo tokoa nandritra io fotoana lavan’ny fanenjehana tsy an-kitsitsy io, tahaka ny Zanak’Isiraely izay notazonina ho babo tany Babylona nandritra ny fotoanan’ny sesitany.” Prophets and Kings, 714.
The seventy years of captivity in Babylon is represented by the church of Thyatira. The church of Thyatira is the effect that was produced by the cause, which is represented by Pergamos. Pergamos is symbolized by Constantine the emperor that combined idolatry with Christianity. The symbol of his idolatry was the worship of the sun. The biblical reason for ancient Israel being taken into captivity for the seventy years of Thyatira is that their kings formed relationships and alliances with the idolatrous nations around them in direct rebellion against God’s Word. God repeatedly warned Israel not to intermix with the heathen nations around them. The Ten Commandments, the very thing ancient Israel was to be the depositaries of straightly forbids worshipping idols. When the Lord passed by Moses at the cave of Horeb and revealed His character He twice included the very warning we are referring to.
Ny fitopolo taona nanaovana fahababoana tany Babylona dia asehon’ny fiangonan’i Thyatira. Ny fiangonan’i Thyatira dia vokatra nateraky ny antony, izay asehon’i Pergamos. Pergamos dia tandindonin’i Konstantina amperora, izay nampifangaro ny fanompoan-tsampy sy ny Kristianisma. Ny tandindon’ny fanompoan-tsampiny dia ny fanompoana ny masoandro. Ny antony ara-Baiboly nahatonga ny Isiraely fahiny hoentina ho amin’ny fahababoana nandritra ny fitopolo taona ao amin’i Thyatira dia izao: ny mpanjakany dia nanorina fifandraisana sy fifanekena tamin’ireo firenena mpanompo sampy nanodidina azy, ka nanao fikomiana mivantana tamin’ny Tenin’Andriamanitra. Imbetsaka Andriamanitra no nampitandrina ny Isiraely mba tsy hifangaro amin’ireo firenena jentilisa nanodidina azy. Ny Didy Folo, izay zavatra indrindra tokony ho notahirizin’ny Isiraely fahiny ho mpiambina azy, dia mandrara hentitra ny fiankohofana amin’ny sampy. Rehefa nandalo teo anilan’i Mosesy tao amin’ny zohin’i Horeba ny Tompo ka nanambara ny toetrany, dia indroa no nampidiriny tao ilay fampitandremana izay resahintsika eto.
And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: But ye shall destroy their altars, break their images, and cut down their groves: For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God: Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice; And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods. Exodus 34:10–16.
Ary hoy Izy ka nanao hoe: Indro, manao fanekena Aho; eo anatrehan’ny vahoakanao rehetra no hanaovako zava-mahagaga izay tsy mbola natao teny amin’ny tany rehetra na tany amin’ny firenena rehetra akory; ary ny vahoaka rehetra izay itoeranao eo afovoany dia hahita ny asan’i Jehovah; fa zavatra mahatahotra no hataoko aminao. Tandremo izay andidiako anao anio: indro, roahiko hiala eo anoloanao ny Amorita sy ny Kananita sy ny Hetita sy ny Perizita sy ny Hivita ary ny Jebosita. Mitandrema tena, fandrao hanao fanekena amin’ny mponina amin’ny tany izay hidiranao ianao, fandrao ho fandrika eo afovoanao izany. Fa ravao ny alitarany, torotoro ny tsangambatony, ary kapao ny Aserany; fa aza miankohoka amin’andriamani-kafa ianao; fa Jehovah, Izay Jealous no anarany, dia Andriamanitra saro-piaro; fandrao hanao fanekena amin’ny mponina amin’ny tany ianao, ka hijangajanga amin’ny fanarahana ny andriamaniny izy sy hanolotra fanatitra ho an’ny andriamaniny, ary hisy hiantso anao, ka hihinana amin’ny fanatiny ianao; ary haka amin’ny zanany vavy ho vadin’ny zanakao ianao, ka ny zanany vavy hijangajanga amin’ny fanarahana ny andriamaniny, ary hampijangajanga ny zanakao lahy amin’ny fanarahana ny andriamaniny. Eksodosy 34:10–16.
Twice God warned ancient Israel in this passage alone, and there are many other biblical testimonies of the command to ancient Israel that they were to make no covenants with the idolatrous nations around them. Those compromises began with ancient Israel’s rejection of God and His theocracy. When they desired a king, God allowed them to have a king and from that point on the majority of all the kings, and most certainly every king of the northern ten tribes disregarded that very command. The principle that required that Israel was separate and peculiar from the idolatrous nations around them was rejected and illustrated by the compromise that Constantine would later become a symbol of. Pergamos and Constantine represent the rebellion of Israel’s kings who introduced idolatry into God’s church. The falling away that began with king Saul typified the falling away of the Christian church that led to the captivity in spiritual Babylon. The sacred history beginning with king Saul onward until the captivity in Babylon is symbolized by the church of Pergamos. The captivity of seventy years that followed was the church of Thyatira.
Indroa no nampitandreman’Andriamanitra ny Isiraely fahiny ao amin’ity andalana ity ihany, ary mbola maro koa ny fijoroana vavolombelona hafa ao amin’ny Baiboly momba ilay didy nomena ny Isiraely fahiny mba tsy hanaovany fanekena amin’ireo firenena mpanompo sampy nanodidina azy. Nanomboka tamin’ny fandavan’ny Isiraely fahiny an’Andriamanitra sy ny fitondrany teokratika ireo marimaritra iraisana ireo. Rehefa naniry mpanjaka izy ireo dia navelan’Andriamanitra hanana mpanjaka; ary hatreo dia ny ankamaroan’ny mpanjaka rehetra, ary indrindra indrindra ny mpanjaka rehetra tamin’ireo foko folo tany avaratra, no tsy niraharaha izany didy izany mihitsy. Nolavina ilay foto-kevitra izay nitaky ny hahatonga ny Isiraely ho voatokana sy miavaka amin’ireo firenena mpanompo sampy nanodidina azy, ary naseho tamin’ilay marimaritra iraisana izay ho tonga tandindon’izany tatỳ aoriana i Constantin. Pergamosy sy Constantin dia misolo tena ny fikomian’ireo mpanjakan’ny Isiraely izay nampiditra fanompoan-tsampy tao amin’ny fiangonan’Andriamanitra. Ilay fihemorana izay nanomboka tamin’i Saoly mpanjaka dia tandindon’ny fihemoran’ny fiangonana kristiana izay nitarika ho amin’ny fahababoana tany Babylona ara-panahy. Ny tantara masina manomboka amin’i Saoly mpanjaka ka hatramin’ny fahababoana tany Babylona dia asehon’ny fiangonan’i Pergamosy ho tandindona. Ny fahababoana fito-polo taona izay nanaraka izany dia ny fiangonan’i Tyatira.
Ephesus, represents the church that goes forth to conquer the Promised Land. Ephesus represents the time of Moses and the deliverance of Israel from the bondage of Egypt.
Efesosy dia maneho ny fiangonana izay mivoaka handresy ny Tany Nampanantenaina. Efesosy dia maneho ny andron’i Mosesy sy ny fanafahana ny Isiraely tamin’ny fanandevozan’i Egypta.
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Ny Baiboly dia nanangona sy namatotra niaraka ireo harenany ho an’ity taranaka farany ity. Ireo zava-nitranga lehibe rehetra sy ireo raharaha manetriketrika teo amin’ny tantaran’ny Testamenta Taloha dia efa niverina, ary mbola miverimberina ao amin’ny fiangonana amin’izao andro farany izao.” Selected Messages, boky 3, 338, 339.
The history represented by the deliverance from Egypt is repeated in the last days. It was therefore also repeated in the Millerite history. That is why Sister White repeatedly references that history to describe the Millerite history. She aligns the Great Disappointment of 1844 with the disappointment of the Hebrews as they stood before the Red Sea with Pharaoh’s army approaching them from behind. She also aligns the history of the deliverance from Egypt with the time of Christ, thus the disappointment of the disciples at the cross was typified by the disappointment at the Red Sea, which also typified the Great Disappointment of 1844. The disappointment of the cross represented the beginning of the church of Ephesus. The time of Moses at the beginning of ancient Israel represented by the church of Ephesus which also typified the beginning of modern Israel in the time of Christ. Both histories are represented by the church of Ephesus. The truths we are identifying here have often been publicly presented through the years by Future for America, so I am simply providing an overview.
Ny tantara asehon’ny fanafahana avy tany Egypta dia averina amin’ny andro farany. Noho izany dia naverina ihany koa izany tao amin’ny tantaran’ny Millerite. Izany no antony anondroan’i Sister White imbetsaka io tantara io mba hilazalazana ny tantaran’ny Millerite. Ampifandraisiny amin’ny Fahadisoam-panantenana Lehibe tamin’ny 1844 ny fahadisoam-panantenan’ny Hebreo raha nijoro teo anoloan’ny Ranomasina Mena izy ireo, sady nanatona azy avy ao aoriana ny tafik’i Farao. Ampifandraisiny koa amin’ny andron’i Kristy ny tantaran’ny fanafahana avy tany Egypta; koa ny fahadisoam-panantenan’ny mpianatra teo amin’ny hazo fijaliana dia voasolo tandindona tamin’ilay fahadisoam-panantenana teo amin’ny Ranomasina Mena, izay nisolo tandindona ihany koa ny Fahadisoam-panantenana Lehibe tamin’ny 1844. Ny fahadisoam-panantenana teo amin’ny hazo fijaliana dia naneho ny fiandohan’ny fiangonan’i Efesosy. Ny andron’i Mosesy teo am-piandohan’ny Isiraely fahiny, izay asehon’ny fiangonan’i Efesosy, dia nisolo tandindona ihany koa ny fiandohan’ny Isiraely maoderina tamin’ny andron’i Kristy. Ireo tantara roa ireo dia samy asehon’ny fiangonan’i Efesosy. Ireo fahamarinana amantarintsika eto dia efa nasehon’ny Future for America ampahibemaso matetika nandritra ny taona maro, koa topy maso fohy ihany no omeko.
In the history of Christ, we find the beginning of the new covenant people who are being raised up as the previous covenant chosen people are being passed by. The history of Christ is the end of ancient Israel, and in the history of the deliverance from Egypt at the beginning of ancient Israel there was a previously chosen covenant people that were passed by for a new covenant people.
Ao amin’ny tantaran’i Kristy no ahitantsika ny fiandohan’ny vahoakan’ny fanekena vaovao izay atsangana raha toa ka ilaozana kosa ny vahoaka voafidin’ny fanekena teo aloha. Ny tantaran’i Kristy no fiafaran’i Isiraely fahiny; ary tao amin’ny tantaran’ny fanafahana avy tany Egypta, teo am-piandohan’i Isiraely fahiny, dia nisy vahoakan’ny fanekena voafidy teo aloha izay nilaozana ho an’ny vahoakan’ny fanekena vaovao.
In Christ’s history the former chosen people came to their final conclusion in the year 70 with the destruction of Jerusalem. At the beginning in the time of Moses the former chosen people died in the wilderness over a forty-year period, and Joshua and Caleb became the representatives of the new chosen people that were destined to carry the message to the Promised land as did the apostles of the Ephesian church time period carried the gospel to the world.
Tamin’ny tantaran’i Kristy dia tonga tamin’ny famaranana farany ny vahoaka voafidy taloha tamin’ny taona 70 noho ny fandravana an’i Jerosalema. Tany am-piandohana, tamin’ny andron’i Mosesy, dia maty tany an-efitra nandritra ny efapolo taona ny vahoaka voafidy taloha, ary Josoa sy Kaleba no tonga solontenan’ny vahoaka voafidy vaovao, izay voatendry hitondra ny hafatra ho any amin’ny Tany Nampanantenaina, tahaka ny nitondran’ireo apostolin’ny vanim-potoanan’ny fiangonana Efesosy ny filazantsara ho amin’izao tontolo izao.
The beginning and ending of ancient and also the beginning of modern Israel all identify a transition of a former chosen people unto a new chosen people. Upon the testimony of two or three a thing is established; and each of these three lines of witnesses identify the divorce of the previous chosen people and these witnesses possess the signature of Alpha and Omega, the One who identifies the end from the beginning. There will be a former chosen people that is passed by when God enters into covenant with the one hundred and forty-four thousand. God is not the author of confusion; He never changes and His word never fails.
Ny fiandohana sy ny fiafaran’i Israely fahiny, ary koa ny fiandohan’i Israely maoderina, dia samy manambara fifindrana avy amin’ny vahoaka voafidy taloha ho amin’ny vahoaka voafidy vaovao. Araka ny fanambaran’ny vavolombelona roa na telo no anorenana zavatra iray; ary ireo tsipiky ny vavolombelona telo ireo dia samy manondro ny fisaraham-panambadian’ny vahoaka voafidy teo aloha, ary ireo vavolombelona ireo dia mitondra ny sonian’i Alfa sy Omega, Ilay manambara ny fiafarana hatramin’ny fiandohana. Hisy vahoaka voafidy teo aloha izay hodiavin’Andriamanitra rehefa hiditra amin’ny fanekena amin’ny iray hetsy sy efatra amby efatra alina Izy. Andriamanitra tsy mpamorona fisafotofotoana; tsy miova na oviana na oviana Izy ary tsy mba diso ny teniny.
The deliverance from Egypt and the triumphs accomplished by God through Joshua are represented by the church of Ephesus, but Ephesus was destined to lose its first love. When Joshua was laid to rest another generation arose marking the period represented by Smyrna. Joshua’s wonderful work of clearing the Promised Land was never fully accomplished, for the people became satisfied with themselves and forsook the work given to Joshua. They lost their first love. That period continued until Israel rejected God and Samuel anointed king Saul, thus ushering in the church of Pergamos.
Ny fanafahana avy tany Egypta sy ny fandresena notanterahin’Andriamanitra tamin’ny alalan’i Josoa dia asehon’ny fiangonan’i Efesosy, nefa i Efesosy dia voatendry hamoy ny fitiavany voalohany. Rehefa nalevina i Josoa dia nisy taranaka hafa nitsangana, izay manamarika ny vanim-potoana asehon’i Smyrna. Ny asa mahatalanjona nataon’i Josoa tamin’ny fanadiovana ny Tany Nampanantenaina dia tsy tanteraka tanteraka velively, satria ny olona dia nanjary afa-po tamin’ny tenany ka niala tamin’ilay asa nomena an’i Josoa. Very ny fitiavany voalohany izy ireo. Naharitra izany vanim-potoana izany mandra-pandavan’i Isiraely an’Andriamanitra ka nanosoran’i Samoela an’i Saoly ho mpanjaka, ka izany no nampiditra ny fiangonan’i Pergamosy.
“The message came to Smyrna, a church in Asia Minor, and likewise to the Christian church as a whole, during the second and third centuries. It was a time when paganism was making its final stand for supremacy in the world. Christianity had spread with wonderful rapidity, until it was known throughout the world. Some embraced the faith of Christ because of heart conversion, others, because of the might of argument brought to bear, and still others, because they could see that the cause of paganism was waning, and policy led them to the side that promised to be victorious. These conditions weakened the spirituality of the church. The Spirit of Prophecy, which characterized the apostolic church, was gradually lost. This is a gift which brings the church to which it is entrusted, into the unity of the faith. When there were no longer true prophets, false teachings spread rapidly; the philosophy of the Greeks led to a false interpretation of the Scriptures, and the self-righteousness of the ancient Pharisees, so often condemned by Christ, again appeared in the midst of the church. The foundation was laid during the two centuries preceding the reign of Constantine for those evils which were fully developed during the two centuries following. During this period, martyrdom became popular in many parts of the Roman Empire. Strange as this may seem, it is none the less true. It was the result of the relationship existing between Christians and pagans.
“Ny hafatra dia tonga tany Smirna, fiangonana iray tao Azia Minora, ary tahaka izany koa ho an’ny fiangonana kristiana amin’ny ankapobeny, nandritra ny taonjato faharoa sy fahatelo. Fotoana izany izay nanaovan’ny fanompoan-tsampy ny fanoherany farany mba hahazoany ny fahefana ambony indrindra eto amin’izao tontolo izao. Efa niely tamin’ny hafainganam-pandeha mahagaga ny Kristianisma, mandra-pahafantarana azy manerana izao tontolo izao. Ny sasany nandray ny finoan’i Kristy noho ny fiovam-po tao am-po, ny hafa kosa noho ny herin’ny fandresen-dahatra nampiharina taminy, ary ny hafa indray satria hitany fa nihalefy ny antokon’ny fanompoan-tsampy, ka ny fikajiana tombontsoa no nitondra azy hiandany amin’ny lafy izay nampanantena handresy. Ireo toe-javatra ireo dia nampahalemy ny ara-panahin’ny fiangonana. Ny Fanahin’ny Faminaniana, izay nampiavaka ny fiangonana apostolika, dia very tsikelikely. Fanomezam-pahasoavana izany, izay mitondra ny fiangonana anankinana azy ho amin’ny firaisan’ny finoana. Rehefa tsy nisy intsony ny tena mpaminany, dia niely haingana ny fampianaran-diso; ny filozofian’ny Grika dia nitarika ho amin’ny fandikana diso ny Soratra Masina, ary ny fahamarinantena ananan’ireo Fariseo fahiny, izay nomelohin’i Kristy matetika, dia niseho indray teo afovoan’ny fiangonana. Nandritra ireo taonjato roa nialoha ny fanapahan’i Constantin no napetraka ny fototra ho an’ireo faharatsiana izay nivelatra tanteraka nandritra ireo taonjato roa nanaraka. Nandritra io vanim-potoana io, dia lasa zava-malaza tany amin’ny faritra maro tao amin’ny Fanjakana Romanina ny maha-martiry. Na dia toa hafahafa aza izany, dia tsy mampihena ny maha-marina azy velively izany. Vokatry ny fifandraisana nisy teo amin’ny Kristiana sy ny mpanompo sampy izany.”
“In the Roman world the religion of all nations was respected, but the Christians were not a nation, they were but a sect of a despised race. When they therefore persisted in denouncing the religion of all classes of men, when they held secret meetings, and separated themselves entirely from the customs and practices of their nearest relatives and most intimate friends, they became objects of suspicion, and often of persecution, by the pagan authorities. Often they brought persecution upon themselves, when there was no spirit of opposition in the minds of the rulers. In illustration of this spirit, history gives the details of the execution of Cyprian, bishop of Carthage. When his sentence was read, a general cry arose from the listening multitude of Christians, who said, ‘We will die with him.’
“Tamin’ny tontolo romana dia nohajaina ny fivavahan’ny firenena rehetra, nefa ny Kristiana tsy firenena, fa sekta avy amin’ny razambe iray noheverina ho tsinontsinona ihany. Koa raha nanohy nanameloka ny fivavahan’ny sokajin’olona rehetra izy ireo, raha nanao fivoriana miafina, ary nisaraka tanteraka tamin’ny fomba amam-panao sy ny fanao mahazatra teo amin’ny havany akaiky indrindra sy ny sakaizany tena nifankatia indrindra, dia tonga zavatra nampiahiahy, ary matetika niharan’ny fanenjehana, avy tamin’ny manam-pahefana jentilisa izy ireo. Matetika koa izy ireo no nitondra fanenjehana ho amin’ny tenany, na dia tsy nisy aza toe-tsaina fanoherana tao an-tsain’ny mpitondra. Ho fanoharana izany toe-tsaina izany, ny tantara dia manome ny antsipirian’ny famonoana an’i Cyprien, evekan’i Carthage. Raha novakina ny didim-pitsarany, dia nisy antsoantso niraisana nipoitra avy tamin’ny vahoaka Kristiana nihaino, izay nanao hoe: ‘Hiara-maty aminy izahay.’”
“The spirit with which many professed Christians accepted death, and even needlessly provoked the enmity of the government, probably had much to do with the passage, in 303, a. d., of the edict of persecution, by the emperor Diocletian, and his assistant, Galerius. The edict was universal in its spirit, and was enforced with more or less strenuousness for ten years.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.
“Ny toe-panahy izay nandraisan’ny Kristiana maro izay nilaza ny tenany ho mino ny fahafatesana, ary na dia tsy amin’antony aza nampahatezitra ny fitondram-panjakana, angamba dia nandray anjara betsaka tamin’ny nivoahan’ilay didy fampahoriana tamin’ny taona 303 A.D., nataon’ny emperora Dioclétien sy ny mpanampy azy, Galerius. Maneran-tany araka ny fanahiny io didy io, ary notanterahina tamin-kery bebe kokoa na latsaka nandritra ny folo taona.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.
Though Smyrna is one of the two churches that receive no rebuke from the Lord, the history testifies that those who were martyred during that period of time represents some whose motivations were based upon human and not divine impulses. The book of Judges opens by identifying the death of Joshua, and there is a verse that is repeated twice in the book which defines the history of the judges. The second time that verse is cited is the final verse of the book. The first verse of the book marks the end of Joshua and the last verse summarizes the history.
Na dia isan’ny fiangonana roa aza i Smyrna izay tsy nahazo tsiny avy tamin’ny Tompo, ny tantara dia manambara fa ireo izay novonoina ho maritiora nandritra izany vanim-potoana izany dia maneho ny sasany izay ny antony nanosika azy dia nifototra tamin’ny firehetam-po maha-olombelona fa tsy tamin’ny fanetsehana avy amin’Andriamanitra. Ny bokin’ny Mpitsara dia misokatra amin’ny fanondroana ny fahafatesan’i Josoa, ary misy andininy iray averina indroa ao amin’ilay boky izay mamaritra ny tantaran’ny mpitsara. Ny fanindroany anononana izany andininy izany dia ny andininy farany amin’ilay boky. Ny andininy voalohany amin’ilay boky no manamarika ny fiafaran’i Josoa ary ny andininy farany no mamintina ny tantara.
Now after the death of Joshua it came to pass, that the children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first, to fight against them?… In those days there was no king in Israel, but every man did that which was right in his own eyes… In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 1:1; 17:16; 21:25.
Ary rehefa maty Josoa, dia tonga ny Zanak’Isiraely nanontany an’i Jehovah hoe: Iza no hiakatra aloha ho anay hiady amin’ny Kananita? … Tamin’izany andro izany dia tsy nisy mpanjaka teo amin’ny Isiraely, fa samy nanao izay hitany fa mahitsy teo imasony avy ny olona rehetra … Tamin’izany andro izany dia tsy nisy mpanjaka teo amin’ny Isiraely; samy nanao izay hitany fa mahitsy teo imasony avy ny olona rehetra. Mpitsara 1:1; 17:16; 21:25.
As in the history of Smyrna “self” was a primary theme from the beginning to the end. Because they had no king, they determined to do whatever they chose to do. The lack of guidance was what Haskell identified in the history of Smyrna that was represented by no active Spirit of Prophecy. In both histories a lack of guidance opened the door for decisions to be made based upon a person’s own motivations. Ephesus represents the deliverance from Egypt. The history recorded in the book of Judges is represented by the church of Smyrna. From king Saul until the Babylonian captivity is represented by the church of Pergamos and the captivity in Babylon is represented by the church of Thyatira.
Tahaka ny teo amin’ny tantaran’i Smyrna, ny “tena” no lohahevitra lehibe hatramin’ny fiandohana ka hatramin’ny farany. Satria tsy nanana mpanjaka izy ireo, dia tapa-kevitra hanao izay rehetra nofidiny hatao. Ny tsy fisian’ny fitarihana no nambaran’i Haskell tao amin’ny tantaran’i Smyrna, izay nasehon’ny tsy fisian’ny Fanahin’ny Faminaniana niasa tamim-pahavitrihana. Ao amin’ireo tantara roa ireo, ny tsy fisian’ny fitarihana dia nanokatra lalana ho amin’ny fanapahan-kevitra natao araka ny antony manosika ny tena manokana. Efezy dia maneho ny fanafahana avy tany Egypta. Ny tantara voarakitra ao amin’ny bokin’ny Mpitsara dia asehon’ny fiangonan’i Smyrna. Hatramin’i Saoly mpanjaka ka mandra-pahatongan’ny fahababoana tany Babylona dia asehon’ny fiangonan’i Pergamosy, ary ny fahababoana tany Babylona kosa dia asehon’ny fiangonan’i Tyatira.
In agreement with the phenomenon identified by the pioneers there is a four and three division in the churches, seals and trumpets, and the first four churches in ancient Israel’s history begin with the Egyptian captivity and end with the Babylonian captivity, for the Alpha and Omega always identifies the end with the beginning. The first four churches in modern Israel’s history begin with the subjection of the Jews to Roman authority and the four churches end with the subjection of the spiritual Jews to spiritual Rome for twelve hundred and sixty years.
Mifanaraka amin’ilay zava-mitranga izay nofaritan’ireo mpisava lalana, dia misy fizarana efatra sy telo ao amin’ny fiangonana, ny tombo-kase ary ny trompetra; ary ny fiangonana efatra voalohany ao amin’ny tantaran’ny Isiraely fahiny dia manomboka amin’ny fahababoana tany Egypta ka mifarana amin’ny fahababoana tany Babylona, satria ny Alfa sy Omega dia mandrakariva mampifandray ny farany amin’ny fiandohana. Ny fiangonana efatra voalohany ao amin’ny tantaran’ny Isiraely maoderina dia manomboka amin’ny fampanompoana ny Jiosy teo ambanin’ny fahefan’i Roma, ary ireo fiangonana efatra ireo dia mifarana amin’ny fampanompoana ny Jiosy ara-panahy teo ambanin’i Roma ara-panahy nandritra ny arivo sy eninjato amby roanjato taona.
What followed Thyatira was Sardis, which began when they came out of the Babylonian captivity typified by Thyatira. Sardis is the church which had a name that it lived, but it did not live. Their profession of life was a lie. Interestingly enough, of all the seven churches it is the word Sardis that has no definition. Definitions have been assigned to Sardis based upon the context of the history and verses, but there is no etymological definition of the name. It has a name, but it doesn’t.
Ny nanaraka an’i Tyatira dia Sardisy, izay nanomboka rehefa nivoaka avy tamin’ny fahababoana babyloniana izay asehon’i Tyatira ho tandindona izy ireo. Sardisy no fiangonana izay nanana anarana fa velona izy, nefa tsy velona. Lainga ny filazany ho manana fiainana. Mahavariana fa, amin’ireo fiangonana fito rehetra, ny teny hoe Sardisy ihany no tsy manana famaritana. Efa nomena an’i Sardisy ny famaritana araka ny tontolon’ny tantara sy ny andininy, nefa tsy misy famaritana etimolojika ny anarana. Manana anarana izy, nefa tsy manana.
“But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from heaven descended to consume the sacrifice upon its altar. The Shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy seat, and the tables of the testimony were not to be found therein. No voice sounded from heaven to make known to the inquiring priest the will of Jehovah.” The Great Controversy, 24.
“Fa ny tempoly faharoa dia tsy nitovy tamin’ny voalohany tamin’ny voninahiny; ary tsy nohamasinina tamin’ireny famantarana hita maso momba ny fanatrehan’Andriamanitra izay an’ny tempoly voalohany ireny koa. Tsy nisy fanehoana hery mihoatra ny voajanahary nanamarika ny fanokanana azy. Tsy nisy rahon’ny voninahitra hita nameno ny fitoerana masina vao naorina. Tsy nisy afo avy any an-danitra nidina handevona ny fanatitra teo ambonin’ny alitarany. Tsy nitoetra teo anelanelan’ny kerobima tao amin’ny efitra masina indrindra intsony ny Shekinah; tsy hita tao anatiny ny fiara, ny seza famindrampo, ary ny takelaky ny fanambarana. Tsy nisy feo re avy any an-danitra hampahafantatra amin’ilay mpisorona nanontany ny sitrapon’i Jehovah.” The Great Controversy, 24.
After the Babylonian captivity they rebuilt Jerusalem and the temple. They then had a name again, for God had promised to put His name in Jerusalem. But His name represents His character, and the lack of His personal presence identified that they had the name that represented life, but in reality, they no longer had the presence that produces life. All they really had was profession and pretense.
Taorian’ny fahababoana tany Babylona dia nanorina indray an’i Jerosalema sy ny tempoly izy ireo. Avy eo dia nanana anarana indray izy, fa Andriamanitra efa nampanantena ny hametraka ny anarany ao Jerosalema. Kanefa ny anarany dia maneho ny toetrany, ary ny tsy fisian’ny fanatrehany manokana no nanamarika fa nanana ilay anarana izay naneho fiainana izy ireo, nefa raha ny marina dia tsy nanana intsony ny fanatrehan’izay mamokatra fiainana. Izay tena nananany dia fanambarana ivelany sy fihamboana ihany.
The last voice in Sardis promised of an Elijah who would come before the great and terrible day of the Lord. For ancient Israel the destruction of Jerusalem was the great and dreadful day of the Lord. For this reason, Sister White refers to Jerusalem’s destruction in 70AD as an illustration of the great and dreadful day of the Lord represented as the seven last plagues. The church of Philadelphia began with the voice of John the Baptist crying in the wilderness, thus typifying the voice of William Miller. The voices of John the Baptist and William Miller were presenting the Laodicean message to a people who believed everything was alright, when everything was all wrong. Both John the Baptist and William Miller laid the ax to the root of the tree. The message to Sardis was that there were “a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.” John the Baptist and William Miller represent those who came out of the time period represented by Sardis and were worthy to walk with Christ.
Ny feo farany tao Sardisy dia nampanantena an’i Elia iray izay ho avy alohan’ny andro lehibe sy mahatahotra an’i Jehovah. Ho an’ny Isiraely fahiny, ny fandravana an’i Jerosalema no andro lehibe sy mahatahotra an’i Jehovah. Noho izany antony izany, Rahavavy White dia manondro ny fandravana an’i Jerosalema tamin’ny taona 70 taor. J.K. ho fanoharana ny amin’ilay andro lehibe sy mahatahotra an’i Jehovah, izay aseho amin’ny maha-loza fito farany azy. Ny fiangonan’i Filadelfia dia nanomboka tamin’ny feon’i Jaona Mpanao-batisa niantso mafy tany an-efitra, ka izany no mampitovy izany amin’ny feon’i William Miller. Ny feon’i Jaona Mpanao-batisa sy William Miller dia samy nitory ny hafatry ny Laodikia tamin’ny vahoaka izay nino fa milamina avokoa ny zavatra rehetra, nefa ny zavatra rehetra dia diso avokoa. Samy nametraka ny famaky teo amin’ny fakan’ny hazo i Jaona Mpanao-batisa sy William Miller. Ny hafatra ho an’i Sardisy dia hoe: “misy anarana vitsivitsy ihany ao Sardisy izay tsy nandoto ny fitafiany; ary hiara-mandeha amiko mitafy fotsy ireo; fa mendrika izy.” Jaona Mpanao-batisa sy William Miller dia maneho ireo izay nivoaka avy tao amin’ny vanim-potoana asehon’i Sardisy ka mendrika ny hiara-mandeha amin’i Kristy.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“An’arivony maro no voatarika handray ny fahamarinana notorin’i William Miller, ary mpanompon’Andriamanitra no natsangana tamin’ny fanahy sy ny herin’i Elia mba hanambara ny hafatra. Tahaka an’i Jaona, ilay mpialoha lalana an’i Jesosy, ireo izay nitory ity hafatra manetriketrika ity dia nahatsapa ho voatery hametraka ny famaky eo amin’ny fakan’ny hazo, ary hiantso ny olona hamoa voa mendrika ny fibebahana. Ny fijoroany ho vavolombelona dia natao hanaitra sy hisy fiantraikany mahery eo amin’ny fiangonana ary hampiseho ny tena toetrany. Ary raha nanakoako ny fampitandremana manetriketrika mba handosirana ny fahatezerana ho avy, dia maro tamin’ireo izay nikambana tamin’ny fiangonana no nandray ny hafatra manasitrana; hitany ny fihemorany, ary tamin’ny ranomaso mangidy vokatry ny fibebahana sy ny fangirifiriana lalina tao amin’ny fanahy, dia nanetry tena teo anatrehan’Andriamanitra izy. Ary raha nitoetra teo aminy ny Fanahin’Andriamanitra, dia nanampy tamin’ny fampanenoana ny antso izy hoe: ‘Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny andro fitsarany.’” Early Writings, 233.
The seven churches of Revelation represent the history of the apostles until the Second Coming of Christ, and the seven churches also represent the history of ancient Israel from the prophet Moses until the first coming of Christ.
Ny fiangonana fito ao amin’ny Apokalypsy dia maneho ny tantaran’ny apostoly hatramin’ny Fiavian’i Kristy Fanindroany, ary ireo fiangonana fito ireo koa dia maneho ny tantaran’ny Isiraely fahiny hatramin’ny mpaminany Mosesy ka hatramin’ny fiavian’i Kristy voalohany.
“The trials of the children of Israel, and their attitude just before the first coming of Christ, illustrate the position of the people of God in their experience before the second coming of Christ.
“Ny fizahan-toetra nahazo ny Zanak’Isiraely, sy ny toe-tsainy talohan’ny fihavian’i Kristy voalohany indrindra, dia maneho ny toerana misy ny vahoakan’Andriamanitra eo amin’ny fanandramany mialoha ny fihavian’i Kristy fanindroany.
“Satan’s snares are laid for us as verily as they were laid for the children of Israel just prior to their entrance into the land of Canaan. We are repeating the history of that people.
“Ny fandriky Satana dia voaomana ho antsika tokoa tahaka ny nametrahana azy ho an’ny zanak’Isiraely, taloha kelin’ny nidirany tao amin’ny tany Kanana. Averintsika ny tantaran’izany firenena izany.
“Their history should be a solemn warning to us. We need never expect that when the Lord has light for his people, Satan will stand calmly by and make no effort to prevent them from receiving it. Let us beware that we do not refuse the light God sends, because it does not come in a way to please us. . . . If there are any who do not see and accept the light themselves, let them not stand in the way of others.
“Ny tantaran’izy ireo dia tokony ho fampitandremana manetriketrika ho antsika. Tsy tokony hanantena velively isika fa, rehefa manana fahazavana ho an’ny olony ny Tompo, dia hijoro am-pilaminana eo i Satana ka tsy hanao ezaka hanakana azy ireo tsy handray izany. Aoka isika hitandrina mba tsy handà ny fahazavana alefan’Andriamanitra, satria tsy tonga amin’ny fomba mahafaly antsika izany.... Raha misy izay tsy mahita sy tsy manaiky ny fahazavana ho an’ny tenany, aoka izy tsy hisakana ny hafa.”
“‘I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; for he is thy life, and the length of thy days; that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.’
“Ataoko ho vavolombelona aminareo anio ny lanitra sy ny tany, fa napetrako eo anoloanareo ny fiainana sy ny fahafatesana, ny fitahiana sy ny ozona; koa fidio ny fiainana, mba ho velona ianareo sy ny taranakareo; mba ho tia an’i Jehovah Andriamanitrareo, sy hankatò ny feony, ary hifikitra aminy; fa Izy no fiainanareo sy halavan’ny andronareo; mba honenanareo eo amin’ny tany izay nianianan’i Jehovah tamin’ny razanareo, dia tamin’i Abrahama sy Isaka ary Jakoba, homena azy.”
“This song was not historical but prophetic. While it recounted the wonderful dealings of God with his people in the past, it also foreshadowed the great events of the future, the final victory of the faithful when Christ shall come the second time in power and glory.
“Ity hira ity dia tsy ara-tantara fa ara-paminaniana. Na dia nitantara ny asan’Andriamanitra mahagaga tamin’ny olony tamin’ny lasa aza izy, dia naneho mialoha koa ireo zava-nitranga lehibe amin’ny ho avy, dia ny fandresena farany ho an’ny mahatoky rehefa ho avy fanindroany amin-kery sy voninahitra i Kristy.
“The apostle Paul plainly states that the experience of the Israelites in their travels has been recorded for the benefit of those living in this age of the world, those upon whom the ends of the world are come. We do not consider that our dangers are any less than those of the Hebrews, but greater.” Healthful Living, 280, 281.
“Ny apostoly Paoly dia milaza mazava fa ny fanandraman’ny Isiraelita tamin’ny diany dia voarakitra ho tombontsoan’ireo izay miaina amin’izao andro amin’izao tontolo izao izao, dia ireo izay nihavian’ny faran’izao tontolo izao. Tsy heverintsika ho latsaka ambany noho ny an’ny Hebreo ny loza mananontanona antsika, fa lehibe kokoa aza.” Healthful Living, 280, 281.
The deliverance from Egypt is represented by the church of Ephesus, and the symbol of the church of Ephesus in that history was Joshua. After those who God brought out of Egypt failed ten successive tests, the Lord removed the covenant from the rebels and gave it to Joshua and Caleb.
Ny fanafahana avy tany Egypta dia asehon’ny fiangonan’i Efesosy, ary ny tandindon’ny fiangonan’i Efesosy tao amin’izany tantara izany dia i Josoa. Rehefa tsy nahavita ny fitsapana folo nifanesy ireo izay navoakan’Andriamanitra avy tany Egypta, dia nesorin’ny Tompo tamin’ireo mpikomy ny fanekena ka nomeny an’i Josoa sy Kaleba.
Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. Numbers 14:28–30.
Lazao aminy hoe: Raha velona koa Aho, hoy Jehovah Tompo, dia araka izay nolazainareo teo an-tsofiko no hataoko aminareo: ny fatinareo dia hiampatrampatra eto amin’ity efitra ity; ary ianareo rehetra izay voaisa, araka ny isanareo rehetra, hatramin’ny roa-polo taona no ho miakatra, dia ianareo izay nimonomonona tamiko, tsy hiditra mihitsy amin’ny tany izay nianianako hamponenako anareo ao, afa-tsy Kaleba, zanak’i Jefone, sy Josoa, zanak’i Nona. Nomery 14:28–30.
Sister White identifies that Joshua and Caleb represent those “upon whom the ends of the world are come,” who “make a covenant with God by sacrifice.”
Sister White dia manondro fa i Josoa sy Kaleba dia misolo tena ireo “izay tratrin’ny faran’izao tontolo izao,” ka “manao fanekena amin’Andriamanitra amin’ny alalan’ny fanatitra.”
“For our admonition, upon whom the ends of the world are come, was this history recorded. How often the people of God today live over the experience of the children of Israel! How often they murmur and complain! How often they draw back when the Lord bids them go forward! The cause of God is suffering for want of men like Caleb and Joshua, men of fidelity and unshaken trust. God calls for men who will give themselves to him to be imbued with his Spirit. The cause of Christ and humanity demand sanctified, self-sacrificing men, men who will go forth without the camp, bearing the reproach. Let them be strong, valiant men, fit for worthy enterprises, and let them make a covenant with God by sacrifice.” Review and Herald, May 20, 1902.
“Ho fananarana antsika, izay niharan’ny faran’izao tontolo izao, no nanoratana ity tantara ity. Impiry no iainan’ny vahoakan’Andriamanitra ankehitriny indray ny fanandraman’ny zanak’Isiraely! Impiry no imonomononany sy itarainany! Impiry no mihemotra izy rehefa asain’ny Tompo mandroso! Miaritra fahoriana ny asan’Andriamanitra noho ny tsy fisian’ny lehilahy tahaka an’i Kaleba sy Josoa, lehilahy mahatoky sy manana fitokiana tsy azo hozongozonina. Miantso lehilahy Andriamanitra, izay hanolotra ny tenany ho Azy mba ho voatototry ny Fanahiny. Ny asan’i Kristy sy ny maha-olona dia mitaky lehilahy nohamasinina sy mahafoy tena, lehilahy izay handeha hivoaka any ivelan’ny toby, mitondra ny fanalam-baraka. Aoka izy ireo ho lehilahy mahery sy be herim-po, mendrika ny raharaha ambony hatao, ary aoka hanao fanekena amin’Andriamanitra amin’ny fanatitra izy.” Review and Herald, 20 Mey 1902.
The covenant that is renewed, as represented by the covenant being renewed with Joshua and Caleb, is the covenant with the one hundred and forty-four thousand and the great multitude. It is renewed after the original covenant chosen people are divorced from God and assigned to die in the wilderness. The covenant with the hundred and forty-four thousand is accomplished in the very same history that a former chosen people is rejected.
Ny fanekena izay havaozina, araka ny asehon’ny fanekena navaozina tamin’i Josoa sy Kaleba, dia ny fanekena amin’ny efatra arivo sy iray hetsy sy efatra alina ary ny vahoaka be tsy tambo isaina. Havaozina izany rehefa voaroaka amin’Andriamanitra amin’ny fisaraham-panambadiana ny vahoaka voafidy tamin’ny fanekena tany am-boalohany ka tendrena ho faty any an-efitra. Ny fanekena amin’ny efatra arivo sy iray hetsy sy efatra alina dia tanterahina ao anatin’io tantara io ihany izay andavanana vahoaka voafidy teo aloha.
Ephesus means desirable and the work accomplished by both Joshua and the early church was “desirable.” When Joshua led God’s people into the Promised Land, he went forth conquering. The first seal runs parallel with the church of Ephesus, and is represented by a white horse that goes forth conquering. This was true of Joshua and of the apostolic church. The first seal runs parallel to the church of Ephesus in both ancient and modern Israel.
Efesosy dia midika hoe mahafinaritra, ary “mahafinaritra” ny asa tanterahin’i Josoa sy ny fiangonana voalohany. Raha nitondra ny vahoakan’Andriamanitra ho any amin’ny Tany Nampanantenaina i Josoa, dia nandroso nandresy izy. Mifanaraka amin’ny fiangonan’i Efesosy ny tombo-kase voalohany, ary asehon’ny soavaly fotsy izay mivoaka handresy izany. Marina izany tamin’i Josoa sy tamin’ny fiangonana apostolika. Ny tombo-kase voalohany dia mifanaraka amin’ny fiangonan’i Efesosy na amin’ny Isiraely fahiny na amin’ny Isiraely ankehitriny.
Smyrna is derived from the word “myrrh” which is an oil that was used for embalming the dead. The second seal is represented by a red horse who was given “a great sword” and “power” to take “peace from the earth” which meant that men in that history would “kill one another.” The second seal runs parallel to the church of Smyrna and it represents the authority given to God’s enemies allowing them to overcome and kill God’s people. This was fulfilled in the period following the apostolic church and also in the history of the Judges. In both histories God allowed powers outside of God’s people to bring warfare and death upon His people. In the apostolic church that warfare was motivated by the rejection of the religion of Christ, which in the previous period of Ephesus had been invincible as it carried the gospel to the world. The motivation of the enemies of God’s people in the period of the Judges was based upon the previous period of Ephesus, where God demonstrated his power upon Egypt and the following nations that Joshua had been used to conquer. The second seal runs parallel to the church of Smyrna in both ancient and modern Israel.
Smirna dia avy amin’ny teny hoe “miora”, izay menaka nampiasaina tamin’ny fanosorana ny maty ho fandevenana. Ny tombo-kase faharoa dia asehon’ny soavaly mena iray izay nomena “sabatra lehibe” sy “fahefana” hanala ny “fiadanana amin’ny tany”, izay midika fa ny olona amin’izany tantara izany dia “hifamono.” Ny tombo-kase faharoa dia mifanaraka amin’ny fiangonan’i Smirna ary maneho ny fahefana nomena ny fahavalon’Andriamanitra, ka navela handresy sy hamono ny olon’Andriamanitra izy ireo. Izany dia tanteraka tamin’ny vanim-potoana nanaraka ny fiangonana apostolika ary koa teo amin’ny tantaran’ny Mpitsara. Tamin’ireo tantara roa ireo dia navelan’Andriamanitra ny hery ivelan’ny olony hitondra ady sy fahafatesana tamin’ny olony. Tao amin’ny fiangonana apostolika, izany ady izany dia nateraky ny fandavana ny fivavahan’i Kristy, izay tamin’ilay vanim-potoana teo aloha, Efesosy, dia tsy azo noresena raha nitondra ny filazantsara ho amin’izao tontolo izao. Ny antony nanosika ny fahavalon’ny olon’Andriamanitra tamin’ny vanim-potoanan’ny Mpitsara dia nifototra tamin’ilay vanim-potoana teo aloha, Efesosy, izay nampisehoan’Andriamanitra ny heriny tamin’i Egypta sy tamin’ireo firenena nanaraka izay nampiasainy Josoa handresena. Ny tombo-kase faharoa dia mifanaraka amin’ny fiangonan’i Smirna, na amin’ny Isiraely fahiny na amin’ny Isiraely ankehitriny.
Pergamos means a “fortified citadel,” thus representing a castle of a king. The third seal runs parallel to Pergamos and represents the history where human judgment is carried out by the kings of the land in opposition to God’s judgment. Thus, the measurement, or the judgment which is represented by the “two” scales that weigh the “wheat,” “barley,” “oil” and “wine;” identifies royal human authority, which is always flawed in relation to God’s judgment. Remember that an honest measuring or an honest weighing does not require two scales. Two scales represent unequal judgment.
Pergamos dia midika hoe “tanàna mimanda voaaro,” ka amin’izany dia maneho lapan’ny mpanjaka iray. Ny tombo-kase fahatelo dia mifanitsy amin’i Pergamos ary maneho ny tantara izay anatanterahan’ny mpanjakan’ny tany ny fitsaran’olombelona ho fanoherana ny fitsaran’Andriamanitra. Koa ny fandrefesana, na ny fitsarana izay asehon’ireo mizana “roa” mandanja ny “vary,” ny “orge,” ny “menaka” ary ny “divay;” dia manondro ny fahefan’olombelona ara-panjakana, izay mandrakariva misy kilema raha ampitahaina amin’ny fitsaran’Andriamanitra. Tsarovy fa ny fandrefesana marina na ny fandanjana marina dia tsy mitaky mizana roa. Ny mizana roa dia maneho fitsarana tsy mitovy.
The “barley” is a symbol of the Passover festival’s “first fruit” offering, the “wheat” is a symbol of the Pentecostal festival’s offering of the “two wave loaves.” The “oil” is a symbol of the Holy Spirit and the “wine” is a symbol of doctrine. Pergamos in the time of ancient Israel is the period of the compromising kings of Israel who brought judgment upon God’s system of worship represented by the Passover through Pentecostal season. The truths of God’s word are represented by the “wine” and “oil.” In both ancient and modern Israel, the church of Pergamos is the period when Satan attempts to accomplish what he could not do through the shedding of blood in the history represented by Smyrna. In Pergamos Satan attempted to destroy God’s people and God’s truth through compromise, not by the shedding of blood as represented in Smyrna. The compromise of the kings of ancient Israel typifies the compromise of Constantine in modern Israel.
Ny “vary” dia tandindon’ny fanatitra “voaloham-bokatra” amin’ny fetin’ny Paska; ny “varimbazaha” kosa dia tandindon’ny fanatitra “mofo ahetsiketsika roa” amin’ny fetin’ny Pentekosta. Ny “menaka” dia tandindon’ny Fanahy Masina ary ny “divay” dia tandindon’ny foto-pampianarana. Pergamos tamin’ny andron’ny Isiraely fahiny dia vanim-potoanan’ireo mpanjakan’ny Isiraely nanao marimaritra iraisana, izay nitondra fitsarana teo amin’ny rafitry ny fanompoam-pivavahana napetrak’Andriamanitra, izay asehon’ny vanim-potoana manomboka amin’ny Paska ka hatramin’ny Pentekosta. Ny fahamarinan’ny tenin’Andriamanitra dia asehon’ny “divay” sy ny “menaka.” Na tamin’ny Isiraely fahiny na amin’ny Isiraely ankehitriny, ny fiangonan’i Pergamos dia vanim-potoana izay anandraman’i Satana hanatanterahana izay tsy azony natao tamin’ny alalan’ny fandatsahan-drà teo amin’ny tantara asehon’i Smyrna. Tao Pergamos, Satana dia niezaka handrava ny vahoakan’Andriamanitra sy ny fahamarinan’Andriamanitra tamin’ny alalan’ny marimaritra iraisana, fa tsy tamin’ny fandatsahan-drà araka izay asehon’i Smyrna. Ny marimaritra iraisan’ireo mpanjakan’ny Isiraely fahiny dia tandindon’ny marimaritra iraisan’i Constantin ao amin’ny Isiraely ankehitriny.
Thyatira means “sacrifice of contrition” and speaks to the spirit of martyrdom that God provides to His people that are slain for His name. The sacrifice of contrition represents the willingness to serve Christ in severe circumstances as represented by Daniel, Shadrach, Meshach and Abednego during the captivity of the seventy years; and it also represents the sacrifice of the Waldensians, the Huguenots and others who were tortured, imprisoned, slandered and slain by the papal authority during the history of the twelve hundred and sixty years. The fourth seal runs parallel to the church of Thyatira and represents the persecution by ancient Babylon against ancient Israel and the persecution by modern Babylon against modern Israel. The history of both captivities first required a falling away from truth which Israel’s kings and the emperor Constantine accomplished. Both prepared the way for a period represented by Thyatira.
Ny Thyatira dia midika hoe “fanatitra avy amin’ny fibebahana lalina” ary manambara ny fanahin’ny maritiora izay omen’Andriamanitra ny olony izay vonoina noho ny anarany. Ny fanatitra avy amin’ny fibebahana dia maneho ny fahavononana hanompo an’i Kristy ao anatin’ny toe-javatra henjana, araka izay asehon’i Daniela sy i Sadraka sy i Mesaka ary i Abednego nandritra ny fahababoana fito-polo taona; ary maneho koa ny fanatitr’ireo Waldensiana sy ireo Huguenots ary ny hafa izay nampijaliana sy nogadraina sy notevatevaina ary novonoina noho ny fahefan’ny papa nandritra ny tantaran’ireo enimpolo amby roanjato sy arivo taona. Ny tombo-kase fahefatra dia mitohitohy amin’ny fiangonan’i Thyatira ary maneho ny fanenjehan’i Babylona fahiny an’i Isiraely fahiny sy ny fanenjehan’i Babylona maoderina an’i Isiraely maoderina. Ny tantaran’ireo fahababoana roa tonta dia samy nitaky aloha fialana tamin’ny fahamarinana, izay nataon’ny mpanjakan’i Isiraely sy ny amperora Konstantino. Samy nanomana lalana ho amin’ny vanim-potoana iray izay asehon’i Thyatira izy roa tonta.
Sardis has no meaning in agreement with it professing a name, but the profession is a lie. The presence of the Shekinah never manifested in the second temple. The presence of Christ never manifested in the history of Sardis. The reformation of the Dark Ages was essentially a series of one step forward and two steps back. The work that the history of Sardis was supposed to accomplish in the Protestant Reformation was never finalized.
Sardis dia tsy manana heviny mifanaraka amin’ny filazany tena ho manana anarana, fa lainga izany fanekem-pinoana aseho izany. Ny fanatrehan’ny Shekinah dia tsy niseho velively tao amin’ny tempoly faharoa. Ny fanatrehan’i Kristy dia tsy niseho velively tao amin’ny tantaran’i Sardis. Ny Fanavaozana tamin’ny Vanim-potoanan’ny Haizina dia, amin’ny maha-zava-dehibe azy, andiana dingana iray mandroso sy dingana roa mihemotra. Ny asa izay tokony ho notanterahin’ny tantaran’i Sardis tao amin’ny Fanavaozana Protestanta dia tsy voafarana velively.
Philadelphia means brotherly love and it is impossible to love your brother if you do not first love God.
Filadelfia dia midika fitiavan-drahalahy, ary tsy azo atao ny mitia ny rahalahinao raha tsy mitia an’Andriamanitra aloha ianao.
If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. 1 John 4:20, 21.
Raha misy olona manao hoe: Tiako Andriamanitra, kanefa mankahala ny rahalahiny izy, dia mpandainga izy; fa izay tsy tia ny rahalahiny izay hitany, ahoana no hahafahany mitia an’Andriamanitra izay tsy hitany? Ary izao no didy azontsika avy aminy: Izay tia an’Andriamanitra dia aoka ho tia ny rahalahiny koa. 1 Jaona 4:20, 21.
Philadelphia represents the church who loves God, and for this reason there is no condemnation or rebuke levelled against Philadelphia.
I Filadelfia dia maneho ny fiangonana izay tia an’Andriamanitra, ary noho izany dia tsy misy fanamelohana na fananarana atao amin’i Filadelfia.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:7–12.
Ary soraty ho an’ny anjelin’ny fiangonana any Filadelfia hoe: Izao no lazain’Ilay masina, Ilay marina, Ilay manana ny fanalahidin’i Davida, izay mamoha ka tsy misy olona mahahidy; ary manidy ka tsy misy olona mahavoha; Fantatro ny asanao: indro, efa nasiako varavarana misokatra eo anatrehanao, ary tsy misy olona mahahidy azy; fa manana hery kely ianao, nefa nitandrina ny teniko, ary tsy mba nandà ny anarako. Indro, hataoko avy amin’ny synagogan’i Satana ireo izay milaza tena ho Jiosy, kanjo tsy izany, fa mandainga; indro, hataoko tonga hiankohoka eo anoloan’ny tongotrao izy, ary hahalala fa efa tia anao Aho. Satria nitandrina ny tenin’ny faharetako ianao, Izaho kosa hitandrina anao amin’ny ora fakam-panahy, izay ho tonga amin’izao tontolo rehetra izao, mba hizaha toetra izay monina ambonin’ny tany. Indro, avy faingana Aho; tano mafy izay anananao, mba tsy hisy haka ny satroboninahitrao. Izay maharesy no hataoko andry eo amin’ny tempolin’Andriamanitro, ary tsy hivoaka intsony izy; ary hosoratako eo aminy ny anaran’Andriamanitro sy ny anaran’ny tanànan’Andriamanitro, dia Jerosalema vaovao, izay midina avy any an-danitra avy amin’Andriamanitro; ary hosoratako eo aminy ny anarako vaovao. Apokalypsy 3:7–12.
Philadelphia is given “the key of David,” and in the Philadelphian history of ancient Israel they were given the Son of David, which represents among other things the prophetic principle of Alpha and Omega, the first and the last. That key represents the methodology of “historicism.” In the period represented by the Philadelphian church at the end of ancient Israel the very Author of biblical prophecy was the key. In the period represented by the Philadelphian church in the Millerite history William Miller was given the key. In those two histories Christ dealt with Jews who thought they were the sons of Abraham, but they were not. Miller dealt with Protestants who thought they were spiritual Jews, but were not.
I Philadelphia dia nomena “ny fanalahidin’i Davida”, ary tao amin’ny tantara Filadelfiana an’i Isiraely fahiny dia nomena azy ireo ny Zanak’i Davida, izay maneho, ankoatra ny zavatra hafa, ny foto-kevitra ara-paminaniana momba ny Alfa sy Omega, ny voalohany sy ny farany. Io fanalahidy io dia maneho ny fomba fandalinana atao hoe “historisisma.” Tamin’ny vanim-potoana asehon’ny fiangonana Filadelfiana amin’ny faran’ny tantaran’i Isiraely fahiny, ny tena Mpanoratra ny faminaniana ara-Baiboly mihitsy no fanalahidy. Tamin’ny vanim-potoana asehon’ny fiangonana Filadelfiana ao amin’ny tantara Millerita, dia nomena an’i William Miller ny fanalahidy. Tao amin’ireo tantara roa ireo, Kristy dia nifandray tamin’ny Jiosy izay nihevitra fa zanak’i Abrahama izy, nefa tsy izany. I Miller kosa nifandray tamin’ny Protestanta izay nihevitra fa Jiosy ara-panahy izy, nefa tsy izany.
He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:13.
Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana. Apokalypsy 3:13.
Laodicea means a people judged, and the Laodiceans, the Jews of Christ time period, were ultimately judged in 70AD at the destruction of Jerusalem. The ultimate judgment of apostate Protestantism takes place in the Sunday law crisis, but they met their judgment when they rejected the first angel’s message in the spring of 1844, and were then divinely pronounced as the daughters of Babylon. Those fallen Protestants typify Laodicean Adventism in the last days of the investigative judgment.
Ny Laodicea dia midika hoe vahoaka voatsara, ary ny Laodiceana, dia ny Jiosy tamin’ny vanim-potoanan’i Kristy, dia notsaraina farany tamin’ny taona 70 taor. J.K. tamin’ny fandravana an’i Jerosalema. Ny fitsarana faratampony an’ny Protestanta mpiodina dia miseho amin’ny krizin’ny lalàna Alahady, nefa efa tonga taminy ny fitsarana rehefa nandà ny hafatry ny anjely voalohany izy tamin’ny lohataonan’ny taona 1844, ary tamin’izany dia nambara tamin’ny fomba avy amin’Andriamanitra ho zanakavavin’i Babylona izy ireo. Ireo Protestanta lavo ireo dia tandindon’ny Advantisma Laodiceana amin’ny andro farany amin’ny fitsarana famotopotorana.
We have now essentially reviewed several various ways in which the seven churches of Revelation can be correctly understood as prophetic symbols and thereafter prophetically applied. But they must be understood and applied within the context of the prophetic rules “that have been given us by the highest authority.”
Efa nodinihintsika amin’ny ankapobeny ireo fomba samihafa maromaro izay ahafahana mahatakatra ara-drariny ny fiangonana fito ao amin’ny Apokalypsy ho tandindona ara-paminaniana, ary avy eo hampiharina ara-paminaniana. Kanefa tsy maintsy takarina sy ampiharina ao anatin’ny tontolon’ireo fitsipika ara-paminaniana “izay nomena antsika avy amin’ny fahefana ambony indrindra” izy ireo.
The message to the seven churches were messages given to the seven churches that were in existence when John recorded the messages. The messages to the seven churches provide instruction and warning for all churches throughout history. The messages to the seven churches provide instruction and warning for individual Christians throughout history. The seven churches represent the history of Christianity from the time of the apostles until the end of the world. The seven churches represent the history of ancient Israel from the time of Moses until the destruction of Jerusalem in 70 AD. The seven churches may be recognized and applied by identifying the distinction between the first four churches and the last three churches.
Ny hafatra ho an’ny fiangonana fito dia hafatra nomena ireo fiangonana fito izay nisy tamin’ny fotoana nanoratan’i Jaona ireo hafatra. Ny hafatra ho an’ny fiangonana fito dia manome fampianarana sy fampitandremana ho an’ny fiangonana rehetra manerana ny tantara. Ny hafatra ho an’ny fiangonana fito dia manome fampianarana sy fampitandremana ho an’ny Kristiana tsirairay manerana ny tantara. Ireo fiangonana fito dia maneho ny tantaran’ny Kristianisma hatramin’ny andron’ny apostoly ka hatramin’ny faran’izao tontolo izao. Ireo fiangonana fito dia maneho ny tantaran’ny Isiraely fahiny hatramin’ny andron’i Mosesy ka hatramin’ny fandravana an’i Jerosalema tamin’ny taona 70 taor. J.K. Ireo fiangonana fito dia azo fantarina sy ampiharina amin’ny alalan’ny famantarana ny fahasamihafana misy eo amin’ireo fiangonana efatra voalohany sy ireo telo farany.
Of the six various prophetic applications we are identifying, the same applications are represented in the seven seals.
Amin’ireo fampiharana ara-paminaniana enina samihafa izay faritantsika, ireo fampiharana ireo ihany no aseho ao amin’ireo tombo-kase fito.
We will address these truths in the next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka ireo fahamarinana ireo.