In the passage we are still addressing, which comments on Christ as the angel in Revelation ten that descends, Christ as the mighty angel illustrates “the part which He is acting in the closing scenes of the great controversy with Satan.” The “position” Christ took when He placed his right foot on the sea and left foot on dry land “denotes His supreme power and authority over the whole earth.” When Christ cried “with a loud voice,” He “cried” “as when a lion roareth.”
Ao amin’ilay andalana mbola hodinihintsika, izay maneho hevitra momba an’i Kristy amin’ny maha anjely midina ao amin’ny Apokalypsy toko faha‑folo, i Kristy amin’ny maha anjely mahery Azy dia mampiseho “ny anjara asany eo amin’ireo sehatra famaranana amin’ilay ady lehibe ifanandrinan’i Satana.” Ny “toerana” noraisin’i Kristy, raha nametraka ny tongony ankavanana teo ambonin’ny ranomasina sy ny tongony ankavia teo ambonin’ny tany maina Izy, dia “manambara ny heriny sy ny fahefany fara tampony amin’ny tany rehetra.” Rehefa niantso “tamin’ny feo mahery” i Kristy, dia “niantso” Izy “tahaka ny fieron’ny liona.”
Christ will manifest His omnipotence in “the closing scenes of the great controversy” and when Christ manifests His omnipotence, He does so as the Lion of the tribe of Judah.
I Kristy dia haneho ny fahefany tsy manam-petra ao amin’“ireo seho famaranana amin’ilay fifanandrinana lehibe,” ary rehefa maneho ny fahefany tsy manam-petra I Kristy, dia manao izany amin’ny maha-Lionan’ny fokon’i Joda Azy.
“The Saviour is presented before John under the symbols of ‘the Lion of the tribe of Judah’ and of ‘a Lamb as it had been slain.’ Revelation 5:5, 6. These symbols represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful.” Acts of the Apostles, 589.
Ny Mpamonjy dia aseho eo anatrehan’i Jaona amin’ny tandindon’ny “Liona avy amin’ny firenen’i Joda” sy ny “Zanak’ondry toy ny efa voavono.” Apokalypsy 5:5, 6. Ireo tandindona ireo dia maneho ny firaisan’ny hery tsy refesi-mandidy sy ny fitiavana mahafoy tena. Ny Liona avy amin’i Joda, izay mampihorohoro tokoa ho an’ireo mandà ny fahasoavany, dia ho Zanak’ondrin’Andriamanitra ho an’ny mankatò sy mahatoky.” Asan’ny Apostoly, 589.
Christ’s manifestation as the Lion of the tribe of Judah emphasizes his work in both sealing and unsealing biblical prophecy, according to His divine timing. Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.”
Ny fanehoan’i Kristy ny Tenany ho Liona avy amin’ny firenen’i Joda dia manasongadina ny asany amin’ny fanisiana tombo-kase sy amin’ny famahana ny faminaniana ara-Baiboly, araka ny fotoanany masina. Tsy ela mialoha ny hifaranan’ny fotoana famindram-po ho an’ny olombelona, rehefa “efa antomotra ny fotoana,” dia hisy famahana ny fahamarinana manokana ao amin’ny Baiboly izay manondro ireo “zavatra izay tsy maintsy ho tonga vetivety.”
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Ny Fanambaran’i Jesosy Kristy, izay nomen’Andriamanitra azy mba hanehoany amin’ny mpanompony ny zavatra izay tsy maintsy ho tanteraka vetivety; ary naniraka ny anjeliny Izy ka nampahafantariny tamin’ny famantarana izany tamin’i Jaona mpanompony, izay nanambara ny tenin’Andriamanitra sy ny filazàn’i Jesosy Kristy ary ny zavatra rehetra izay hitany. Sambatra izay mamaky sy izay mihaino ny teny faminaniana ity ka mitandrina izay voasoratra ao anatiny; fa efa akaiky ny fotoana. Apokalypsy 1:1–3.
When the “time” that is “at hand” actually arrives into history there is a blessing pronounced upon those who read, hear “and keep those things which are written therein.” The special message is a time-sensitive message that is only recognizable when “the time is at hand.” Then—at that time, and not before—persons will be able to read, hear “and keep those things which are written” in the book of Revelation. When the “time is at hand” the blessing pronounced upon those who “readeth”, “hear” “and keep those things which are written therein” parallels the opening up of the book of Daniel at the “time of the end.”
Rehefa tonga tokoa eo amin’ny tantara ilay “andro” izay “akaiky”, dia misy fitahiana ambara ho an’izay mamaky, mihaino, “ary mitandrina izay voasoratra ao anatiny.” Hafatra manokana sady hafatra voafatotry ny fotoana izy io, ka tsy fantatra raha tsy rehefa “akaiky ny andro.” Koa amin’izay fotoana izay—ary tsy mialoha izany—vao ho azon’ny olona vakina, henoina, “ary hotandremana izay voasoratra” ao amin’ny bokin’ny Apokalypsy. Rehefa “akaiky ny andro”, ilay fitahiana ambara ho an’izay “mamaky”, “mihaino” “ary mitandrina izay voasoratra ao anatiny” dia mifanaraka amin’ny fisokafan’ny bokin’i Daniela amin’ny “fotoanan’ny farany.”
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
Fa ianao kosa, ry Daniela, akatòny ny teny, ary asiana tombo-kase ny boky, mandra-pahatongan’ny andro farany; maro no hivezivezy etsy sy eroa, ary hitombo ny fahalalana. Daniela 12:4.
The “many” that are running “to and fro,” (which represents the study of God’s Word) are doing so at the “time of the end” when “the words” that had been “shut up” in “the book” of Daniel are unsealed. But there is another class of virgins running to and fro just after the Sunday law in the United States.
Ny “maro” izay mihazakazaka “miverimberina etsy sy eroa,” (izay maneho ny fandalinana ny Tenin’Andriamanitra) dia manao izany amin’ny “fotoan’ny farany,” rehefa voavaha ny tombo-kase amin’“ireo teny” izay “nofehezina” tao amin’“ny bokin’i” Daniela. Nefa misy sokajin-virijina hafa koa mihazakazaka miverimberina etsy sy eroa avy hatrany aorian’ny lalàna Alahady any Etazonia.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Indro, avy ny andro, hoy Jehovah Tompo, izay handefasako mosary amin’ny tany, tsy mosarin’ny mofo, na hetahetan’ny rano, fa ny fihainoana ny tenin’i Jehovah; ary hirenireny avy any an-dranomasina ho any an-dranomasina izy, ary hatrany avaratra ka hatrany atsinanana, hihazakazaka etsy sy eroa hitady ny tenin’i Jehovah, nefa tsy hahita izany. Amin’izany andro izany dia ho torana noho ny hetaheta ny virijina tsara tarehy sy ny zatovo. Ireo izay mianiana amin’ny fahotan’i Samaria ka manao hoe: Velona andriamanitrao, ry Dana; ary: Velona ny fomban’i Beri-sheba; dia ho lavo tokoa izy, ka tsy hitsangana intsony mandrakizay. Amosa 8:11–14.
The sin of Samaria was the sin represented by Ahab and Jezebel, Ahab representing the United States and Jezebel the Catholic church. Jezebel, Ahab and the false prophets at the confrontation with Elijah at Mount Carmel typify the Sunday law. At the confrontation there were two sets of unholy prophets, the prophets of Baal and the priests of the grove. Baal was one of the gods worshipped; the other that was worshipped in the groves was Ashtaroth. Baal was a male god and Ashtaroth was a female god. Together the male deity represents the state and the female the church.
Ny fahotan’i Samaria dia ilay fahotana asehon’i Ahaba sy Jezebela, Ahaba maneho an’i Etazonia ary Jezebela maneho ny fiangonana Katolika. Jezebela sy Ahaba ary ireo mpaminany sandoka tamin’ilay fifanatrehana tamin’i Elia teo an-tendrombohitra Karmela dia tandindon’ny lalàn’ny Alahady. Tamin’izany fifanatrehana izany dia nisy antokon-mpaminany roa tsy masina, dia ny mpaminanin’i Bala sy ny mpisoron’ny ala masina. Bala dia iray tamin’ireo andriamanitra nivavahana; ilay iray hafa izay nivavahana tany amin’ny ala masina dia Astarta. Bala dia andriamanitra lahy ary Astarta dia andriamanibavy. Rehefa atambatra, ilay andriamanitra lahy dia maneho ny fanjakana ary ilay vavy ny fiangonana.
The god that was set up in Dan was set up by Samaria’s first king Jeroboam, who erected a golden calf in both Bethel and Dan. Bethel means house of God and Dan means judgment, and together they represent the combination of church and state, which takes place in the United States in advance of the enforcement of Sunday-keeping. Those two golden calves were represented by Aaron’s golden calf.
Ny andriamanitra izay natsangana tany Dana dia natsangan’i Jeroboama, mpanjaka voalohan’i Samaria, izay nanangana zanak’omby volamena iray tany Betela sy tany Dana. Betela dia midika hoe tranon’Andriamanitra ary Dana dia midika hoe fitsarana; ary miaraka izy roa ireo dia maneho ny fampiraisana ny fiangonana sy ny fanjakana, izay hitranga any Etazonia mialoha ny fampiharana an-tery ny fitandremana ny Alahady. Ireo zanak’omby volamena roa ireo dia nasehon’ilay zanak’omby volamena nataon’i Arona.
A calf is a beast and a golden statue is an image, so the golden calf of Aaron and also the two golden calves of Jeroboam represent the combination of church and state that takes place just prior to the enforcement of the Sunday law in the United States. With Jeroboam, the two cities provide a second witness to the symbolism of the combination of church and state, which is defined as the image of the beast in the book of Revelation.
Ny zanak’omby dia biby, ary ny sarivongana volamena dia sary, koa ny zanak’omby volamena nataon’i Arona sy ireo zanak’omby volamena roa nataon’i Jeroboama dia samy maneho ny firaisan’ny fiangonana sy ny fanjakana izay mitranga mialoha indrindra ny fampiharana an-tery ny lalàn’ny Alahady any Etazonia. Amin’i Jeroboama, ireo tanàna roa ireo dia manome vavolombelona faharoa ho an’ny tandindon’ny firaisan’ny fiangonana sy ny fanjakana, izay faritana ho sarin’ilay bibidia ao amin’ny bokin’ny Apokalypsy.
The manner of Beersheba represents the covenant of Abraham. The first mention of the name “Beersheba” is in Genesis twenty-one, which is a passage that the apostle Paul employs to oppose those who were suggesting in his day that you must retain the ceremonial laws and circumcision in order to be saved. Paul uses the passage where the first mention of Beersheba is located. He employs that history to address two different and opposite covenants in the same story. Paul uses the son of the bondwoman (Ishmael) to represent a covenant that is based upon human power and contrasts Ishmael with Isaac who he employs to represent a covenant that is based upon God’s power. This passage of the Bible is the first time that Beersheba is mentioned, and later in history Paul employs that history to describe a situation in his personal history that had been illustrated in biblical history. Paul believed and taught that biblical history repeats.
Ny fomban’i Beersheba dia maneho ny faneken’i Abrahama. Ny filazana voalohany ny anarana hoe “Beersheba” dia ao amin’ny Genesisy toko faha-roapolo amby iray, izay andalan-teny ampiasain’ny apostoly Paoly hanoherana ireo izay nanolo-kevitra tamin’ny androny fa tsy maintsy tazonina ny lalàna ara-pombafomba sy ny famorana mba ho voavonjy. Ampiasain’i Paoly ilay andalan-teny izay misy ny filazana voalohany an’i Beersheba. Ampiasainy izany tantara izany mba hiatrehana fanekena roa samy hafa sady mifanohitra ao anatin’ilay tantara iray ihany. Ampiasain’i Paoly ny zanaky ny vehivavy mpanompo (Isimaela) haneho fanekena iray izay mifototra amin’ny herin’olombelona, ary ampifanoheriny amin’i Isaka Isimaela, izay ampiasainy haneho fanekena iray izay mifototra amin’ny herin’Andriamanitra. Io andalan-tSoratra Masina io no fotoana voalohany ilazana an’i Beersheba, ary tatỳ aoriana teo amin’ny tantara dia nampiasain’i Paoly izany tantara izany mba hamaritana toe-javatra iray tao amin’ny tantaram-piainany manokana izay efa naseho an-tsary tao amin’ny tantaran’ny Baiboly. Nino sy nampianatra i Paoly fa miverina ny tantaran’ny Baiboly.
Even though Paul uses this passage from Genesis twenty-one to illustrate two opposite covenants, in the passage there are two covenants that God makes with Abraham, but they are not the two covenants that Paul derives from the story. In the passage God again promised to fulfill His promise of making Abraham the father of many nations through Isaac and He also promised that He would make Ishmael the father of a great nation. One passage of Scripture, four covenants referenced, and it’s the first time Beersheba is mentioned in Scriptures.
Na dia ampiasain’i Paoly aza ity andalan-teny avy ao amin’ny Genesisy toko faha-iraika amby roapolo ity mba hanehoana fanekena roa mifanohitra, dia ao amin’ilay andalan-teny dia misy fanekena roa nataon’Andriamanitra tamin’i Abrahama, nefa tsy ireo no fanekena roa tsoahin’i Paoly avy amin’ilay tantara. Ao amin’ilay andalan-teny dia nampanantena indray Andriamanitra fa hotanterahiny ny fampanantenany hanao an’i Abrahama ho rain’ny firenena maro amin’ny alalan’i Isaka, ary nampanantena koa Izy fa hataony rain’ny firenena lehibe Ismaela. Andalan-tSoratra Masina iray, fanekena efatra voaresaka, ary io no voalohany anononana an’i Beri-seba ao amin’ny Soratra Masina.
Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. Genesis 21:10–14.
Koa hoy izy nanao tamin’i Abrahama hoe: Roahy hiala ity ankizivavy mpanompo ity sy ny zanany lahy; fa ny zanak’ity ankizivavy mpanompo ity tsy mba handova miaraka amin’ny zanako, dia Isaka. Ary dia nalahelo indrindra Abrahama noho izany teny izany noho ny amin’ny zanany lahy. Fa hoy Andriamanitra tamin’i Abrahama: Aoka tsy hampahory anao izany noho ny amin’ilay zaza sy noho ny ankizivavy mpanomponao; amin’izay rehetra lazain’i Saraha aminao dia henoy ny feony; fa amin’Isaka no hiantsoana ny taranakao. Ary ny zanaky ny ankizivavy mpanompo koa dia hataoko firenena, satria taranakao izy. Ary Abrahama nifoha maraina koa, dia naka mofo sy tavoahangy hoditra nisy rano ka nomeny an’i Hagara, napetrany teo an-tsorony izany mbamin’ilay zaza, dia nampandehaniny izy; ary lasa ravehivavy ka nirenireny tany an-efitr’i Beri-sheba. Genesisy 21:10–14.
Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.
Berseba dia maneho ny faneken’i Abrahama. Tao amin’io toko io ihany koa no nanaovan’i Abrahama fanekena tamin’i Abimeleka.
And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear.
Ary tamin’izany andro izany dia niteny tamin’i Abrahama Abimeleka sy Pikola, lehiben’ny komandin’ny miaramilany, ka nanao hoe: Andriamanitra momba anao amin’izay rehetra ataonao; koa ankehitriny mianiana amiko eto amin’Andriamanitra fa tsy hanao fitaka amiko ianao, na amin’ny zanako, na amin’ny zanaky ny zanako; fa araka ny hatsaram-panahy izay nataoko taminao no hataonao amiko sy amin’ny tany izay nivahiniananao. Ary hoy Abrahama: Hianiana aho.
And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.
Dia nananatra an’i Abimeleka Abrahama noho ny lavadrano iray, izay nalain’ny mpanompon’i Abimeleka an-keriny. Ary hoy Abimeleka: Tsy fantatro izay nanao izany zavatra izany; ary ianao koa tsy nilaza tamiko, sady izaho tsy mba nandre izany raha tsy androany.
And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. And Abraham set seven ewe lambs of the flock by themselves. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?
Ary naka ondry sy omby Abrahama ka nomeny azy tamin’i Abimeleka; ary nanao fanekena izy roa lahy. Ary natokan’i Abrahama nitokana ny zanak’ondrivavy fito tamin’ny andiany. Ary hoy Abimeleka tamin’i Abrahama: Inona no hevitr’ireto zanak’ondrivavy fito ireto, izay natokanao nitokana?
And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. Wherefore he called that place Beersheba; because there they sware both of them. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the Lord, the everlasting God.
Ary hoy izy hoe: Ireo zanak’ondrivavy fito ireo dia horaisinao avy amin’ny tanako, mba ho vavolombelona amiko fa izaho no nihady ity lavadrano ity. Koa izany no nanaovany ny anaran’io tany io hoe Beri-sheba; satria teo no nifaneken’izy roa tonta tamin’ny fianianana. Dia nanao fanekena tao Beri-sheba izy ireo; ary Abimeleka niainga mbamin’i Pikola, komandin’ny miaramilany, ka niverina ho any amin’ny tanin’ny Filistina izy ireo. Ary Abrahama namboly hazo tao Beri-sheba, sady niantso tao ny anaran’i Jehovah, Andriamanitra mandrakizay.
And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.
Ary Abrahama nivahiny ela tamin’ny tanin’ny Filistina. Genesisy 21:22–34.
Beersheba is the symbol of God’s covenant with Abraham. There are several covenant histories marked in the Bible that connect Beersheba with Abraham’s covenant. “Beer” means well and “sheba” means “seven.” Sheba is the same Hebrew word that is translated as “seven times” that William Miller correctly understood to represent the prophecy of twenty-five hundred and twenty years in Leviticus twenty-six. It was the very first “time prophecy” he discovered, and it was the first foundational truth to be set aside in 1863. In the passage where the word “sheba” is translated as “seven times” in four different verses, the punishment of God that is represented by the “seven times” is called “the quarrel of my covenant.”
Berseba dia tandindon’ny faneken’Andriamanitra tamin’i Abrahama. Misy tantaran’ny fanekena maromaro voasoritra ao amin’ny Baiboly izay mampifandray an’i Berseba amin’ny faneken’i Abrahama. Ny hoe “Beer” dia midika hoe fantsakana ary ny hoe “sheba” dia midika hoe “fito.” Sheba no teny hebreo ihany izay adika hoe “impito,” izay noheverin’i William Miller araka ny tokony ho izy ho manondro ny faminaniana momba ny roa arivo sy diman-jato sy roapolo taona ao amin’ny Levitikosy enina amby roapolo. Izany no “faminaniana ara-potoana” voalohany indrindra hitany, ary izany koa no fahamarinana fototra voalohany nariana tamin’ny 1863. Ao amin’ilay andalan-teny izay adika hoe “impito” ny teny hoe “sheba” ao amin’ny andininy efatra samy hafa, ny famaizan’Andriamanitra izay asehon’ny “impito” dia antsoina hoe “ny adin’ny fanekeko.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Ary Izaho kosa handeha hanohitra anareo, ary hamely anareo impito indray noho ny fahotanareo. Ary hitondra sabatra hamely anareo Aho, dia sabatra izay hamaly ny fandikana ny fanekeko; ary raha tafangona ao anatin’ny tanànanareo ianareo, dia hampandeha areti-mandringana eo aminareo Aho; ka hatolotra eo an-tànan’ny fahavalo ianareo. Levitikosy 26:24, 25.
The word translated as “seven times” and represents the “quarrel” of God’s covenant in Leviticus twenty-six, which is “sheba” in the word Beersheba, is also translated twice in the book of Daniel once as “the oath” that is written in the law of Moses and once as “the curse.” Both the “oath” and the “curse” are translated from the word “sheba” for it not only means ‘seven’ but it includes the concept of a covenant or “oath” that if broken produces a “curse.”
Ny teny adika hoe “impito” sady maneho ny “fifandirana” ao amin’ny faneken’Andriamanitra ao amin’ny Levitikosy enina amby roapolo, izay “sheba” ao amin’ny teny hoe Beri-sheba, dia adika indroa koa ao amin’ny bokin’i Daniela: indray mandeha hoe “fianianana” izay voasoratra ao amin’ny lalàn’i Mosesy, ary indray mandeha hoe “ozona.” Na ny “fianianana” na ny “ozona” dia samy adika avy amin’ny teny hoe “sheba,” satria tsy hoe midika fotsiny hoe ‘fito’ izany, fa ahitana ao anatiny koa ny hevitry ny fanekena na “fianianana” izay, raha voadika, dia miteraka “ozona.”
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Eny, Isiraely rehetra no nandika ny lalànao tamin’ny fiviliana, ka tsy nihaino ny feonao; koa naidina taminay ny ozona sy ny fianianana izay voasoratra ao amin’ny lalàn’i Mosesy, mpanompon’Andriamanitra, satria efa nanota taminy izahay. Daniela 9:11
The word “sheba” or seven that represented seven lambs offered at a well at Beersheba represents the covenant. And God’s covenant or His oath states that the obedient live and the disobedient die.
Ny teny hoe “sheba” na fito, izay naneho ireo zanak’ondry fito natolotra teo am-pantsakana tao Beri-sheba, dia maneho ny fanekena. Ary ny faneken’Andriamanitra, na ny fianianany, dia milaza fa ny mankatò dia velona, ary ny tsy mankatò dia maty.
Beersheba symbolizes the covenant that is represented by the faith of Abraham. So, when the “fair virgins” of Amos eight, who are also the “foolish virgins” of Matthew twenty-five, who are also the “wicked” of Daniel twelve are swearing “by the sin of Samaria” they are swearing allegiance to the mark of Jezebel (the papacy) who has committed fornication with Ahab (the United Nations) and who rules over the image of the beast (the United States).
Bereseba dia maneho ny fanekena izay asehon’ny finoan’i Abrahama. Koa rehefa ireo “virjiny tsara tarehy” ao amin’ny Amosa toko faha-valo, izay koa ireo “virjiny adala” ao amin’ny Matio toko faha-dimy amby roapolo, ary izay koa ireo “ratsy fanahy” ao amin’ny Daniela toko faha-roa ambin’ny folo, no mianiana “amin’ny fahotan’i Samaria”, dia mianiana fankatoavana amin’ny mariky Jezebela (ny fahefana papaly) izay nijangajanga tamin’i Ahaba (ny Firenena Mikambana) ary izay manjaka amin’ny sarin’ilay bibidia (i Etazonia).
When those very same “fair virgins” say “Thy god, O Dan, liveth,” they are bowing down to the golden image of a calf as identified by two witnesses (Aaron and Jeroboam). The golden calf represents the image of the beast, which is the combination of church and state.
Rehefa milaza ireo “virijina tsara tarehy” ireo hoe: “Velona ny andriamanitrao, ry Dana,” dia miankohoka eo anatrehan’ilay sarin’omby kely volamena izy ireo, araka ny amantarin’ny vavolombelona roa (Arona sy Jeroboama) azy. Ilay zanak’omby volamena dia maneho ny sarin’ilay bibidia, dia ny firaisan’ny fiangonana sy ny fanjakana.
When those same virgins claim the “manner” of Beersheba “liveth,” the word “manner” means “way.” This is the very same word that is used to identify the “ways” of the “old paths” in Jeremiah 6:16. Those virgins are saying that even though they have bowed to the image of the beast and accepted the mark of his authority that they are still children of Abraham. They are frantically running to and fro in God’s Word looking for the message represented by the “east” and the “north” and from “sea to sea,” and still claiming to be Seventh-day Adventists, but it is too late.
Rehefa ireo virjiny ireo ihany no milaza fa “velona” ny “fomba” ao Beri-sheba, ny teny hoe “fomba” dia midika hoe “lalana.” Io no teny iray ihany ampiasaina hamantarana ny “lalana” amin’ny “lalana fahiny” ao amin’i Jeremia 6:16. Lazain’ireo virjiny ireo fa, na dia niankohoka tamin’ny sarin’ilay bibidia aza izy sy nanaiky ny mariky ny fahefany, dia mbola zanak’i Abrahama ihany izy. Mihazakazaka fatra-panahy erỳ sy eroa ao amin’ny Tenin’Andriamanitra izy, mitady ny hafatra asehon’ny “atsinanana” sy ny “avaratra” ary avy amin’ny “ranomasina iray ho amin’ny ranomasina iray,” nefa mbola milaza ihany fa Advantista Mitandrina ny Andro Fahafito izy, kanefa efa tara loatra izany.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Fa hisy vaovao avy any atsinanana sy avy any avaratra hampitahotra azy; koa hivoaka amin-katezerana lehibe izy mba handringana sy handripaka tanteraka ny maro. Ary hatsangany eo anelanelan’ny ranomasina sy ny tendrombohitra masina be voninahitra ny lain’ny lapany; nefa ho tonga amin’ny farany izy, ary tsy hisy hanampy azy. Daniela 11:44, 45.
Those virgins are looking for the message of these previous two verses. The final warning message that was unsealed at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the “countries” representing the former Soviet Union were swept away by the papacy and the United States, identifies the final rise and fall of the papacy. In these two verses a message represented by the east and the north enrages the king of the north (the pope) and the final persecution begins, and it ends in verse forty-five when the papacy plants the “tabernacles” which comes from the Hebrew word meaning “tent,” (tent is a symbol of a church), but it’s “the tabernacle” of his “palace,” which represents a state. Where he places the tent that represents the combination of church and state, or as John calls it in the Revelation, the image of the beast, is “between the seas,” in the plural. The fair virgins are looking for the final warning message represented in verses forty-four and forty-five of Daniel eleven, and in the very next verse Michael stands up and probation closes. And at that time Amos 8:14 says that the fair virgins “shall fall, and never rise up again.”
Ireo virijina ireo dia mitady ny hafatry ireo andininy roa teo aloha ireo. Ny hafatra fampitandremana farany, izay novahana ny tombo-kaseny tamin’ny fotoan’ny farany tamin’ny taona 1989, rehefa, araka ny voalaza ao amin’ny Daniela toko faha-11, andininy faha-40, dia nofafazan’ny fahefana papaly sy Etazonia ireo “firenena” izay maneho ny Firaisana Sovietika teo aloha, no manondro ny fiakarana sy ny fianjerana faran’ny fahefana papaly. Ao amin’ireo andininy roa ireo, ny hafatra iray asehon’ny atsinanana sy ny avaratra dia mampahatezitra ny mpanjakan’ny avaratra (ny papa), ka manomboka ny fanenjehana farany; ary mifarana izany ao amin’ny andininy faha-45, rehefa mametraka ny “tabernakely” ny fahefana papaly, izay avy amin’ny teny Hebreo iray midika hoe “lay” (ny lay dia tandindon’ny fiangonana), nefa dia “ny tabernakelin’ny” “lapany,” izay maneho fanjakana. Ny toerana ametrahany ilay lay izay maneho ny fitambaran’ny fiangonana sy ny fanjakana, na araka ny iantsoan’i Jaona azy ao amin’ny Apokalypsy hoe, ny sarin’ny bibidia, dia “eo anelanelan’ny ranomasina,” amin’ny endrika milaza maro. Ireo virijina tsara tarehy dia mitady ny hafatra fampitandremana farany izay aseho ao amin’ny andininy faha-44 sy faha-45 ao amin’ny Daniela toko faha-11, ary ao amin’ny andininy manaraka avy hatrany dia mitsangana Mikaela ka mikatona ny fotoam-pahasoavana. Ary amin’izany andro izany dia milaza ny Amosa 8:14 fa ireo virijina tsara tarehy dia “ho lavo, ka tsy hiarina intsony mandrakizay.”
When the fair virgins claim to be Seventh-day Adventists at the very time they are bowing to the image of the beast they are represented by John as Jews who say they are Jews but are not. They are claiming to be the children of Abraham, but they do lie.
Rehefa milaza ho Advantista Mitandrina ny Andro Fahafito ireo virijina tsara tarehy amin’izao fotoana indrindra izay iankohofany amin’ny sarin’ny bibidia, dia asehon’i Jaona ho Jiosy izay milaza ho Jiosy nefa tsy izy. Mitaky ho zanak’i Abrahama izy, nefa mandainga.
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 izy ireny, dia izay milaza ny tenany ho Jiosy nefa tsy izany, fa mandainga; indro, hataoko ho avy hiankohoka eo anoloan’ny tongotrao izy, ka hahalala fa Izaho efa tia anao. Apokalypsy 3:9.
They have accepted the mark of the papacy and thus have accepted his character. They profess to be Jews, or they profess to be Sabbath-keeping Adventists, but they then have the character of the pope, who among other things sits “in the temple of God.” They profess to be Adventists, or they profess to be in the Adventist temple, but they are no more Adventists than the pope is Christian.
Efa nanaiky ny mariky ny fahefana papaly izy ireo, ka noho izany dia nanaiky ny toetrany. Milaza ho Jiosy izy ireo, na milaza ho Advantista mpitandrina ny Sabata, kanefa avy eo dia manana ny toetran’ny papa, izay anisan’ny toetrany ny mipetraka “ao amin’ny tempolin’Andriamanitra.” Milaza ho Advantista izy ireo, na milaza ho ao amin’ny tempolin’ny Advantista, nefa tsy Advantista intsony noho ny maha-Kristiana ny papa.
Those running “to and fro” seeking “the word of the Lord” are not “the wise” identified in the book of Daniel—but they are identified as “virgins.” It is obvious that those who are wandering, starving and dying of thirst in the verses do not “understand” the “words of the Lord” for they are seeking that very thing in the verses. The Word of the Lord that is revealed just before probation closes is the Revelation of Jesus Christ, and the foolish, wicked or “fair virgins” are those who did not understand the increase of knowledge from the book of Daniel. They did not have the necessary oil to follow on to the wedding as Matthew teaches.
Ireo izay mihazakazaka “etsy sy eroa” mitady “ny tenin’i Jehovah” dia tsy ireo “hendry” izay voatondro ao amin’ny bokin’i Daniela—fa kosa izy ireo no fantatra ho “virjiny.” Mazava fa ireo izay mirenireny, noana ary matin-ketaheta ao amin’ireo andininy ireo dia tsy “mahatakatra” ny “tenin’i Jehovah,” satria io indrindra no tadiaviny ao amin’ireo andininy ireo. Ny Tenin’i Jehovah izay aharihary mialoha indrindra ny hifaranan’ny fotoam-pahasoavana dia ny Fanambaran’i Jesosy Kristy, ary ny adala, ny ratsy fanahy, na ireo “virjiny tsara tarehy” dia ireo izay tsy nahatakatra ny fitomboan’ny fahalalana avy amin’ny bokin’i Daniela. Tsy nanana ny diloilo nilaina izy ireo mba hanohizana hankany amin’ny fampakaram-bady, araka ny ampianarin’i Matio.
That “famine” is the close of probation. Amos’ “virgins” who are seeking for bread (the Word of God) and water (the Holy Spirit) in the verses, are Daniel’s “wicked” that do not “understand”. They are Matthew’s foolish virgins who are seeking for the Holy Spirit, which together on three witnesses identifies those who realize their opportunity to prepare for the marriage is past and they have no garment to go to the wedding, for they refused to “hear” the special message that is now being unsealed. From the time when the special message is unsealed, until the close of probation is the time of the last call for salvation. To come to that time unprepared is to prepare to hear the words, “Too late!”
Io “mosary” io dia ny fiafaran’ny fotoam-pahasoavana. Ireo “virjiny” ao amin’i Amosa izay mitady mofo (ny Tenin’Andriamanitra) sy rano (ny Fanahy Masina) ao amin’ireo andininy ireo, dia ireo “ratsy fanahy” ao amin’i Daniela izay tsy “mahatakatra”. Izy ireo koa no virjiny adala ao amin’i Matio izay mitady ny Fanahy Masina; ka izany, amin’ny vavolombelona telo mifanaraka, no manondro ireo izay mahatsapa fa efa lasa ny fahafahany hiomana ho amin’ny fanambadiana, ary tsy manana fitafiana hankanesana any amin’ny fampakaram-bady izy, satria nandà ny “hihaino” ny hafatra manokana izay aseho miharihary izao. Hatramin’ny fotoana aseho miharihary izany hafatra manokana izany ka hatramin’ny fiafaran’ny fotoam-pahasoavana no fotoan’ny antso farany ho amin’ny famonjena. Ny tonga amin’izany fotoana izany tsy voaomana dia miomana handre izao teny izao: “Tara loatra!”
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Misy izao tontolo izao mandry ao amin’ny faharatsiana, ao amin’ny fitaka sy ny fampiviliana, ao amin’ny aloky ny fahafatesana indrindra,—matory, matory. Iza no mahatsapa fijalian’ny fanahy mba hamoha azy ireo? Feo inona no mahatratra azy? Nentina ho any amin’ny ho avy ny saiko, amin’ny fotoana hanomezana ny famantarana. ‘Indro, avy ny Mpampakatra; mivoaha hitsena azy.’ Kanefa ny sasany dia efa niadana tamin’ny fahazoana ny diloilo hamenoana indray ny jirony, ary tara loatra vao ho hitany fa ny toetra, izay asehon’ny diloilo, dia tsy azo afindra.” Review and Herald, 11 Febroary 1896.
The prophetic line represented by the parable of the ten virgins uses oil to represent character, but “the golden oil” and “holy oil” also represents the messages of “God’s Spirit.”
Ny tsipika ara-paminaniana asehon’ny fanoharana momba ireo virijiny folo dia mampiasa menaka ho tandindon’ny toetra, nefa ny “menaka volamena” sy ny “menaka masina” kosa dia tandindon’ny hafatry ny “Fanahin’Andriamanitra” ihany koa.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ireo voahosotra mijoro eo anilan’ny Tompon’ny tany rehetra dia manana ny toerana izay nomena an’i Satana fahiny amin’ny maha-keroba manarona azy. Amin’ny alalan’ireo zavaboary masina manodidina ny seza fiandrianany no itananan’ny Tompo fifandraisana mitohy amin’ny mponin’ny tany. Ny diloilo volamena dia maneho ny fahasoavana izay ampiasain’Andriamanitra hamenoana tsy tapaka ny jiron’ny mino, mba tsy hihovitrovitra sy ho faty izany. Raha tsy narotsaka avy any an-danitra tao amin’ny hafatry ny Fanahin’Andriamanitra io diloilo masina io, dia ho azon’ny herin’ny ratsy fehezina tanteraka ny olona.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Manala baràka an’Andriamanitra rehefa tsy raisintsika ny hafatra ampitainy amintsika. Toy izany no andavantsika ny diloilo volamena izay tiany haiditra ao amin’ny fanahintsika mba hampitaina amin’ireo izay ao amin’ny maizina. Rehefa tonga ny antso hoe: ‘Indro, avy ny mpampakatra; mivoaha hitsena azy,’ ireo izay tsy nandray ny diloilo masina, izay tsy nikolokolo ny fahasoavan’i Kristy tao am-pony, dia hahita, tahaka ireo virijina adala, fa tsy vonona hihaona amin’ny Tompony izy. Tsy manana, ao amin’ny tenany, ny hery hahazoana ny diloilo izy, ary potika ny fiainany. Fa raha angatahana ny Fanahy Masin’Andriamanitra, raha mifona isika, tahaka izay nataon’i Mosesy hoe: ‘Asehoy ahy ny voninahitrao,’ dia hararaka ao am-pontsika ny fitiavan’Andriamanitra. Amin’ny alalan’ny fantsona volamena no hampitaina amintsika ny diloilo volamena. ‘Tsy amin-kery, na amin-tsaika, fa amin’ny Fanahiko, hoy Jehovah, Tompon’ny maro.’ Amin’ny fandraisana ireo taratra mamirapiratra avy amin’ny Masoandron’ny Fahamarinana no hamirapiratan’ny zanak’Andriamanitra tahaka ny fanazavana eo amin’izao tontolo izao.” Review and Herald, July 20, 1897.
Those running “to and fro” in Amos add to the testimony identifying the class of Seventh-day Adventist’s that reject their responsibility to “understand” the special message from the book of Revelation that is unsealed when “the time is at hand.”
Ireo “mivezivezy etsy sy eroa” ao amin’ny Amosa dia manampy amin’ny porofo izay mamantatra ny sokajin’ny Advantista Mitandrina ny Andro Fahafito izay mandà ny andraikiny “hahazo” ny hafatra manokana avy amin’ny bokin’ny Apokalypsy, izay voaseho rehefa “efa akaiky ny fotoana.”
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“Isika ankehitriny dia miaina amin’ny fotoana mampidi-doza indrindra, ary tsy misy na dia iray amintsika aza tokony ho tratra aoriana amin’ny fikatsahana fiomanana ho amin’ny fihavian’i Kristy. Aoka tsy hisy hanaraka ny ohatry ny virijina adala ka hihevitra fa ho azo antoka ny miandry mandra-pahatongan’ny fotoan-tsarotra vao hahazo fiomanan-toetra hahafahany mijoro amin’izany andro izany. Ho tara loatra ny hitady ny fahamarinan’i Kristy rehefa antsoina hiditra ny vahiny ka dinihina. Ankehitriny no fotoana hitafiana ny fahamarinan’i Kristy,—dia ny fitafian’ny fampakaram-bady izay hahamety anareo hiditra amin’ny fanasan’ny fanambadian’ny Zanak’ondry. Ao amin’ny fanoharana, ny virijina adala dia aseho ho mangataka diloilo, nefa tsy mahazo izany araka ny fangatahany. Izany dia tandindon’ireo izay tsy nanomana ny tenany tamin’ny fanefena toetra hahafahany mijoro amin’ny andro misy krizy. Toy ny hoe mandeha any amin’ny namany izy ka manao hoe: Omeo ahy ny toetranareo, fa raha tsy izany dia ho very aho. Ireo izay hendry anefa tsy afaka nampita ny diloilony tamin’ny jiron’ireo virijina adala izay saiky maty. Ny toetra dia tsy azo afindra. Tsy zavatra azo vidina na amidy izy; fa zavatra tsy maintsy alaina. Ny Tompo dia nanome ny olona tsirairay fahafahana hahazo toetra marina mandritra ny ora famindram-po; nefa tsy namboariny ny lalana ahafahan’ny olombelona iray mampita amin’ny hafa ny toetra izay novolavolainy tamin’ny fandalovana zava-tsarotra, tamin’ny fianarana lesona avy amin’ilay Mpampianatra Lehibe, mba hahafahany maneho faharetana eo ambanin’ny fitsapana sy hampihatra finoana hahafahany mamindra tendrombohitra tsy hay tanterahina. Tsy azo atao ny mampita ny hanitry ny fitiavana,—ny manome amin’ny hafa fahalemem-panahy, fahakingana, ary faharetana maharitra. Tsy hain’ny fon’olombelona iray ny mandrotsaka ao amin’ny fon’ny hafa ny fitiavan’Andriamanitra sy ny fitiavana ny olombelona.”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth’s Instructor, January 16, 1896.
“Kanefa ho avy ny andro, ary efa manakaiky antsika izany, izay hampisehoana ny lafiny rehetra amin’ny toetra amin’ny alalan’ny fakam-panahy manokana. Ireo izay mitoetra mahatoky amin’ny foto-kevitra, izay mampihatra finoana hatramin’ny farany, dia ireo izay efa voaporofo ho marina teo ambanin’ny fitsapana sy ny fizahan-toetra nandritra ny ora teo aloha tamin’ny fotoam-pahasoavany, ary namolavola toetra araka ny fitovian’i Kristy. Ireo izay nikolokolo fifankazarana akaiky tamin’i Kristy no ho izany, dia ireo izay, amin’ny alalan’ny fahendreny sy ny fahasoavany, no mpiombona amin’ny toetra maha-Andriamanitra. Nefa tsy misy olombelona afaka manome ho an’ny hafa fanoloran-po avy amin’ny fo sy toetra mendrika ao an-tsaina, na hanonitra ny tsy fahampiany amin’ny hery ara-pitondrantena. Isika tsirairay avy dia afaka manao zavatra betsaka ho an’ny hafa amin’ny fanomezana ohatra mitovy amin’i Kristy ho an’ny olona, ka amin’izany dia mitaona azy ireo hankany amin’i Kristy mba hahazo ny fahamarinana izay tsy ahafahany mijoro eo amin’ny fitsarana. Tokony handinika amim-bavaka ny raharaha lehibe momba ny fanorenana toetra ny olona, ary hamolavola ny toetrany araka ny modely masina.” The Youth’s Instructor, January 16, 1896.