We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.
Nofaranantsika tamin’ny lahatsoratra farany tamin’ny fanondroana fa samy manana hafatra eo an-tànany avokoa ireo anjely telo ao amin’ny Apokalypsy toko faha-14. Ny anjely faharoa sy fahatelo dia aseho ho mitondra “horonam-boky” miaraka aminy rehefa midina miaraka amin’ny hafany izy. Ny anjely tsirairay dia maneho hafatra iray, ary ny fahatongavan’ny hafatra tsirairay dia miteraka vokatra. Tonga tamin’ny 1798 ny anjely voalohany. Novahana tombo-kase io hafatra io, ary nitombo ny fahalalana momba ny fitsarana efa mananontanona. Izany fitomboan’ny fahalalana izany no namokatra sokajin-mpivavaka roa. Rehefa tonga ny anjely faharoa dia novahana tombo-kase ny hafatry ny fahalavoan’ny Protestanta, ary nisy fitomboan’ny fahalalana ka sokajy roa no naterany. Rehefa tonga ny hafatry ny Antso amin’ny Misasakalina tamin’ny 22 Oktobra 1844, dia novahana tombo-kase izany tao amin’ny fivorian’ny toby tao Exeter, ary nisy fitomboan’ny fahalalana ka virijina roa sokajy no naterany. Rehefa tonga ny anjely fahatelo tamin’ny 22 Oktobra 1844 dia novahana tombo-kase ny hafatry ny anjely fahatelo sy izay rehetra asehony, ary nisy fitomboan’ny fahalalana ka sokajy roa no naterany.
Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:
Toetra iray hafa izay hita ao amin’ireo anjely dia mifandray amin’ny fanomezam-pahefana ny hafatry ny anjely. Ny hafatry ny anjely faharoa dia nohamafisin’ny hafatry ny Antso amin’ny Sasak’alina, araka izay nasehon’ilay lahatsoratra teo aloha; kanefa ny Antso amin’ny Sasak’alina dia tsy asehon’ny anjely tokana, fa anjely maro no maneho azy. Ny tantara izay nifanaraka tamin’ny anjely faharoa sy ny Antso amin’ny Sasak’alina dia mampiseho fa nohamafisina ny hafatry ny anjely faharoa rehefa niray taminy ny Antso amin’ny Sasak’alina. Ao amin’io boky io ihany dia ambara amintsika hoe:
“I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as he cried mightily, with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.
“Hitako ny anjely nirifatra nivezivezy tetsy sy teroa tany an-danitra. Nidina ho etỳ an-tany izy, ary avy eo niakatra indray ho any an-danitra, nanomana ny fahatanterahan’ny toe-javatra lehibe iray. Avy eo dia hitako ny anjely mahery iray hafa nirahina hidina ho etỳ an-tany, ka hampiray ny feony amin’ilay anjely fahatelo, ary hanome hery sy tanjaka ny hafany. Hery lehibe sy voninahitra no nomena an’ilay anjely, ary raha nidina izy, dia nohazavain’ny voninahiny ny tany. Ny fahazavana izay nialoha azy sy nanaraka azy, dia niely hatraiza hatraiza, raha niantso tamin-kery izy, tamin’ny feo mafy, nanao hoe: Rava Babylona lehibe, rava izy, ka tonga fonenan’ny demonia sy fitoeran’ny fanahy maloto rehetra ary tranom-borona misy ny vorona maloto sy maharikoriko rehetra. Ny hafatra momba ny faharavan’i Babylona, araka izay nomen’ilay anjely faharoa, dia omena indray koa, miaraka amin’ny fanampin’ireo fahalotoana izay efa niditra tao amin’ny fiangonana hatramin’ny taona 1844. Ny asan’io anjely io dia tonga amin’ny fotoana tokony ho izy, ka miara-miditra amin’ny asa lehibe farany ataon’ny hafatry ny anjely fahatelo, raha mitombo ho antso mafy izany. Ary ny olon’Andriamanitra dia voaomana hatraiza hatraiza mba hahajoro amin’ny ora fakam-panahy izay tsy ho ela dia hifanena aminy. Hitako nisy fahazavana lehibe nitoetra teo amboniny, ary niray tamin’ilay hafatra izy, ka tsy natahotra fa nanambara tamin-kery lehibe ny hafatry ny anjely fahatelo.”
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 193, 194.
“Nalefa hanampy ilay anjely mahery avy any an-danitra ny anjely, ary nandre feo aho izay toa nanakoako hatraiza hatraiza hoe: Mivoaha avy ao aminy, ry oloko, mba tsy hiraisanareo amin’ny fahotany, ary mba tsy handraisanareo amin’ny lozany; fa tafakatra hatrany an-danitra ny fahotany, ary tsaroan’Andriamanitra ny helony. Io hafatra io dia toa fanampiny tamin’ny hafatra fahatelo, ka niray taminy, tahaka ny niarahan’ny antso tamin’ny misasakalina tamin’ny hafatry ny anjely faharoa tamin’ny taona 1844. Nitoetra teo amin’ireo olona masina maharitra sy miandry ny voninahitr’Andriamanitra, ary tsy natahotra izy ireo nanome ny fampitandremana farany sady manetriketrika, nanambara ny fahalavoan’i Babylona, ary niantso ny vahoakan’Andriamanitra hivoaka avy ao aminy; mba handosiran’izy ireo ny anjara mahatahotra miandry azy.” Spiritual Gifts, volume 1, 193, 194.
The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.
Ny Antso amin’ny Mamatonalina dia niara-nitambatra tamin’ny anjely faharoa, ary ny anjelin’ny Apokalypsy toko fahavalo ambin’ny folo dia miara-mitambatra amin’ny anjely fahatelo; ary rehefa miara-mitambatra amin’ny anjely fahatelo izy, dia mamerina ny firaisan’ny Antso amin’ny Mamatonalina sy ny anjely faharoa tany am-piandohan’ny Advantisma. Araka ny tenin’ny vavolombelona roa, dia ny anjely faharoa sy fahatelo, ny hafatry ny anjely rehetra dia manana hafatra faharoa izay manome hery azy. Ireo vavolombelona roa ireo dia mampianatra fa rehefa tonga teo amin’ny tantara ny hafatry ny anjely voalohany, dia tsy maintsy nisy fotoana taorian’izany izay nanomezana hery io hafatra io tamin’ny alalan’ny hafatra faharoa. Marina koa izany, mazava ho azy, momba ny anjely voalohany. Ao amin’ny andalana voalohany amin’ilay andalan-teny lava izay vao napetratsika teo, Rahavavy White dia manondro ireo toetra mitovy amin’ny anjely voalohany araka izay anomezan’i Jaona ny anjelin’ny Apokalypsy toko fahavalo ambin’ny folo, rehefa milaza izy hoe: “Nolazaina tamiko fa ny iraka nampanaovina azy dia ny hanazava ny tany amin’ny voninahiny sy hampitandrina ny olona ny amin’ny fahatezeran’Andriamanitra ho avy.” Mazava ao amin’ilay andalan-teny fa ny anjely voalohany no resahiny.
The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.
Tonga tamin’ny taona 1798 ny hafatry ny anjely voalohany, ary avy eo dia nomena hery tamin’ny 11 Aogositra 1840 izany, rehefa nifarana ny fanjakazakan’ny Ottoman. Tamin’izany fotoana izany dia nidina avy tany an-danitra ilay anjely mahery ao amin’ny Apokalypsy toko faha‑folo ka nametraka tongotra iray teo ambonin’ny tany sy tongotra iray teo ambonin’ny ranomasina. Izy no maneho ny fanomezam-pahefana ny anjely voalohany, ary izany no mampahafantatra ny asan’ny anjely voalohany ho ilay asa mitovy amin’ny anjely ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo. Samy natao hanazava ny tany amin’ny voninahiny izy roa, kanefa ny anjely ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo dia miray amin’ny anjely fahatelo, tahaka ny niarahan’ny Antso Amin’ny Misasakalina tamin’ny anjely faharoa, ary tahaka ny niarahan’ilay anjely izay nidina tao amin’ny Apokalypsy toko faha‑folo tamin’ny anjely voalohany.
Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.
Noho izany, rehefa tonga ny anjely voalohany, dia nisy hafatra novahana ny tombo-kaseny ka niteraka sokajy roa tamin’ny mpivavaka. Rehefa nomen-kery tamin’ilay anjely ao amin’ny Apokalypsy faha‑folo ny hafatry ny anjely voalohany, dia nanana boky kely teny an-tanany izy ka nandidy an’i Jaona hihinana izany, ary izany no manondro fa nitondra hafatra izy, namaha ny tombo-kaseny, ary izany dia niteraka sokajy roa tamin’ny mpivavaka. Rehefa tonga ny anjely faharoa, ny Antso amin’ny Misasakalina, ary ny anjely fahatelo, dia nisy hafatra novahana ny tombo-kaseny izay nitsapa sy niteraka sokajy roa tamin’ny mpivavaka.
The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.
Ny andalan-teny izay saintsika dia manasongadina, amin’ny alalan’ny fampitahana ny tantaran’i Kristy amin’ny tantaran’ny Millerita, fa ny fizotry ny fitsapana misesy izay nitranga teo amin’ny tantaran’ny Millerita dia nitranga koa tamin’ny andron’i Kristy, izay fiafaran’ny Isiraely fahiny. Raha nisy fizotry ny fitsapana misesy teo am-piandohan’ny Isiraely ara-panahy sy teo amin’ny fiafaran’ny Isiraely fahiny, dia hisy koa fizotry ny fitsapana misesy eo amin’ny fiafaran’ny Isiraely ara-panahy, tahaka ny nisy teo am-piandohan’ny Isiraely fahiny.
In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.
Amin’ny tantaran’ny Millerita, izany dia haneho famahana tombo-kase dimy izay nitsapa sy namokatra sokajy roa amin’ireo mpivavaka nanomboka tamin’ny 1798 ka hatramin’ny 22 Oktobra 1844. Ampianarin’io andalan-teny io mazava tsara fa raha tsy mahomby amin’ny fitsapana iray ianao, dia tsy handalo ny fitsapana manaraka, satria tsy hanandrana akory ianao. Mazava koa fa tamin’ny andron’i Kristy dia nifarana tamin’ny naha-tanaty aizina tanteraka ny vahoakan’ny fanekena izay nofidina teo aloha, raha ny amin’ny drafitry ny famonjena. Daniela sy Jaona dia misolo tena ireo izay mihaino ny feo avy ao aoriany, dia ireo izay nandalo tamin’ny fizotry ny fitsapana miandalana izay nitaky fandinihan’ny tsirairay ny fahamarinana vaovao tsirairay izay novahana ny tombo-kaseny.
The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.
Ny bokin’i Daniela sy ny Apokalypsy dia boky iray ihany, ary Daniela sy Jaona no vavolombelona roa amin’izany boky iray izany. Ny vavolombelona iray dia ny fiandohan’ny boky, ary ny vavolombelona iray kosa dia ny faran’ny boky. Samy niaritra fahafatesana sy fitsanganana amin’ny maty ara-panoharana izy roa tonta; ny iray dia nenjehin’ny fanjakan’ny Meda sy Persiana, (sary maneho an’i Etazonia) ary ny iray kosa nenjehin’i Roma, (sary maneho ny fahefana papaly). Nenjehina Jaona satria mpitandrina ny Sabata izy, mifanaraka amin’i Daniela izay nenjehina noho ny fandavany hanova ny fomba fiankohofany. Miaraka izy ireo no maneho ireo izay amin’ny faran’izao tontolo izao dia enjehina noho ny fandavany tsy hanaiky ny fanompoam-pivavahana amin’ny Alahady ho solon’ny Sabata amin’ny andro fahafito.
The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.
Ny olona asehon’i Daniela sy i Jaona dia ireo izay efa voaisy tombo-kase na mbola ho voaisy tombo-kase; fa rehefa natao tao an-davaky ny liona i Daniela noho izy tsy nanaiky ny “didy” navoakan’ny mpanjaka, dia nasian’ny mpanjaka tombo-kase ny vato, mba tsy hovàna ny fikasana. Voaisy tombo-kase ho amin’ny mandrakizay i Daniela, satria ny didin’ny mpanjaka sy ny fahefan’ny tombo-kaseny koa dia tsy azo novàna, araka ny lalàn’ny Mediana sy ny Persiana. Napetraka teo ambonin’ny vato ny tombo-kasen’ny mpanjaka, ary nohidiana ny varavarana. Mihidy ny varavarana amin’ny lalàn’ny Alahady, ary tsy misy olona mahavoha izany varavarana izany, tahaka ny nihidianan’ny varavarana tamin’ny 22 Oktobra 1844. Fanoharana tsotra izany momba ny maha-zava-dehibe ny fiheverana tsy ny zava-mitranga ara-paminaniana aseho ao amin’ny faminaniana ihany, fa koa ny maha-zava-dehibe ny fampiharana ireo toe-javatra manodidina ny mpaminany rehefa aseho ao anatin’ny tantara izy.
Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.
Kanefa izany dia sary mampiseho koa ny herin’ny fandinihana ny fiandohana (ny bokin’i Daniela) miaraka amin’ny farany (ny bokin’ny Apokalypsy) ho vavolombelona roa momba ny faminaniana iray ihany, fa vavolombelona roa no takina mba hampiorenana zava-misy ara-Baiboly. Samy avy amin’ny tsindrimandrin’Andriamanitra na ny zava-niseho nambara mialoha na ny sary maneho ny asan’ireo mpaminany mifandray amin’ilay faminaniana.
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.
Ny Soratra Masina rehetra dia nomen’ny tsindrimandrin’Andriamanitra, sady mahasoa ho fampianarana, ho fandresen-dahatra, ho fanitsiana, ho fitaizana amin’ny fahamarinana; mba ho tanteraka ny olon’Andriamanitra ka ho voaomana tsara indrindra ho amin’ny asa tsara rehetra. 2 Timoty 3:16, 17.
If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.
Raha maneho ny fiafaran’izao tontolo izao ny zava-nitranga voalazan’ny faminanian’ny Baiboly, dia maneho ny fiafaran’izao tontolo izao koa ny sarin’ny mpaminany sy ny tontolo manodidina azy rehefa mandray sy mijoro ho vavolombelon’ny faminaniana izy. Noho izany, rehefa aseho ara-paminaniana ny manodidina ny mpaminany sy ny asany, dia ny mpaminany no tandindon’ny vahoakan’Andriamanitra amin’ny faran’izao tontolo izao. Rehefa voapetraka izany fahatakarana izany, dia rehefa atambatsika ny tsipika momba ny faminaniana an’i Elia ao amin’i Malakia sy ny tsipika ao amin’ny Apokalypsy efatra ambin’ny folo sy valo ambin’ny folo, dia samy mijoro ho vavolombelona momba ny tantaran’ny hafatra fampitandremana farany izy rehetra—kanefa roa sosona ny fijoroany ho vavolombelona.
The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.
Ny hafatra dia ahitana zava-mitranga voavinavina izay ivelan’ny vahoakan’Andriamanitra, ary fijoroana vavolombelona faharoa no ahitana ny fanandraman’ny mpaminany teo am-pandraisany sy am-pitoriany ilay hafatra. Ny hevitra ara-paminaniana momba ny tsipika roa ara-paminaniana izay maneho ny lafiny ivelany sy anatiny amin’ny tantara iray ihany dia nekena sy voarakitra ho an’ny besinimaro tamin’ireo mpisava lalana tamin’ny Advantisma. Ny ohatra mahazatra indrindra amin’izao fampiharana izao nataon’ireo mpisava lalana, araka ny fiheverako azy, dia rehefa amaritan’izy ireo fa ireo fiangonana fito ao amin’ny Apokalypsy sy ireo tombo-kase fito ao amin’ny Apokalypsy dia tantara mifanindran-dalana izay manondro ny tantara anatiny sy ivelany amin’ny fiangonana. Ny tombo-kase no maneho ny tantara ivelany, ary ny fiangonana kosa ny anatiny.
The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.
Ang mensahe ni Elias sa Malakias, ang Apocalipsis kabanata labing-apat at labing-walo, ay kinikilala ang iisang pangwakas na mensahe ng babala na tinutukoy rin bilang “ang Pahayag ni Jesu-Cristo” sa kabanata isa ng Apocalipsis. Sa kabanata isa, ibinigay ng Diyos Ama ang mensahe kay Cristo, na siya namang nagbigay nito kay Gabriel, na siya namang nagbigay nito kay Juan, na siya namang nagsugo nito sa mga iglesia. Ang mensahe ni Elias, gayundin ang mga mensaheng kinakatawan sa Apocalipsis kabanata isa, labing-apat, at labing-walo, ay iisa at siya ring mensahe.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Ary ny fanahin’ny mpaminany dia manaiky ny mpaminany. Fa Andriamanitra tsy mpamorona fikorontanana, fa fiadanana, tahaka ny ao amin’ny fiangonan’ny olona masina rehetra. 1 Korintiana 14:32, 33.
It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.
Mitovy mandrakariva ilay hafatra, fa “ny mpaminany dia manaiky ny mpaminany.” Ny teny nadika hoe “manaiky” ao amin’ireo andininy ireo dia midika hoe: “mampanaiky; amin’ny heviny miverina amin’ny tena dia mankatò: – eo ambanin’ny fankatoavana (mankatò), apetraka eo ambany, ampanaovina, atao (eo ambany, amin’ny), atao eo ambanin’ny fahefana (amin’ny, eo ambany), manaiky tena amin’ny.” Mifanaraka samy izy ny mpaminany rehetra ary manaiky samy izy, raha tsy izany dia hiteraka fisavorovoroana ny hafatra nentiny.
All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.
Ny fanoharana ara-paminaniana rehetra momba ny hafatra fampitandremana farany dia maneho hafatra iray ihany. Fikasàn’ny Tompo ny hahafantaran’ireo izay heverina ho “hendry” ao amin’ny fanoharana ny amin’ireo virijina folo, izay antsoina koa hoe “hendry” izay “mahatakatra” ny “fitomboan’ny fahalalana” rehefa voasokatra ny bokin’i Daniela; sitrapon’ny Tompo ny hahafantaran’ireo “hendry” ny hafatra manokana rehefa voasokatra izany. Izany fahafantarana izany dia tanterahina amin’ny fampiharana ny fomba fandalinana ara-Baiboly izay voafaritra mazava ao anatin’ny Baiboly ihany. Izany fomba izany dia tanterahina mifanaraka amin’ny Isaia valo amby roapolo amin’ny alalan’ny fampitahana sy fampifanarahana mifanitsy ireo tsipika ara-paminaniana samihafa izay miresaka lohahevitra ara-Baiboly iray, mba hametrahana ireo zava-mitranga ara-paminaniana marina.
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
Mangataka ny faharetanareo aho eo am-pamaranana ity lahatsoratra ity eto, ary hotohizintsika ao amin’ny lahatsoratra manaraka ireo hevitra ireo.