And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Ary rehefa novahany ny tombo-kase fahafito, dia nisy fahanginana tany an-danitra tokony ho antsasaky ny ora. Ary hitako ny anjely fito izay nitsangana teo anatrehan’Andriamanitra; ary nomena trompetra fito izy. Ary nisy anjely iray hafa tonga ka nitsangana teo amin’ny alitara, nitondra lovia fandoroana ditin-kazo manitra volamena; ary nomena ditin-kazo manitra be dia be izy, mba hanatitra izany mbamin’ny vavaky ny olo-masina rehetra eo ambonin’ny alitara volamena izay teo anoloan’ny seza fiandrianana. Ary ny setroky ny ditin-kazo manitra, izay niaraka tamin’ny vavaky ny olo-masina, dia niakatra teo anatrehan’Andriamanitra avy teny an-tanan’ilay anjely. Ary noraisin’ilay anjely ny lovia fandoroana ditin-kazo manitra ka nofenoiny afo avy teo amin’ny alitara, dia natsipiny ho amin’ny tany izany; ary nisy feo sy kotrokorana sy helatra ary horohoron-tany. Apokalypsy 8:1–5.
We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.
Miresaka ny amin’ny firotsahan’ny afo masina avy ao amin’ny fitoerana masina any an-danitra isika, mandritra ny tantara izay hitondran’i Etazonia ny afo tsy masina hidina avy amin’ny lanitra voalohany. Ny fanambarana ny amin’izay nolazain’ny kotrokorana fito ao amin’ny Apokalypsy toko faha‑folo dia tokony ho nasiana tombo-kase mandra-pahatongan’ny fotoana saiky hifaranan’ny fotoam-pahasoavana. Ny fotoam-pahasoavana koa dia aseho ho eo an-tampon’ny hifaranany rehefa voasokatra ny tombo-kase fahafito.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ary hoy Izy tamiko hoe: Aza asiana tombo-kase ny teny faminaniana amin’ity boky ity; fa efa akaiky ny andro. Izay tsy marina, aoka izy mbola tsy ho marina ihany; ary izay maloto, aoka izy mbola ho maloto ihany; ary izay marina, aoka izy mbola ho marina ihany; ary izay masina, aoka izy mbola ho masina ihany. Apokalypsy 22:10, 11.
The opening of the seventh seal takes place as the seven angels prepare to sound.
Ny fanokafana ny tombo-kase fahafito dia mitranga rehefa miomana hitsoka ny fito lahy anjely.
And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.
Ary ilay anjely fito izay nanana ny trompetra fito dia niomana hitsoka izany. Apokalypsy 8:6.
When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.
Rehefa mifarana ny fotoam-pahasoavana, dia “tsy misy olona” “mahay hiditra ao amin’ny tempoly,” satria efa tapitra ny fanelanelanan’i Kristy noho ny fahotan’ny olona. Efa nikatona ny fotoam-pahasoavana, ary ny anjely fito dia asaina handraraka ny lovian’ny fahatezeran’Andriamanitra.
And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.
Ary feno setroka avy tamin’ny voninahitr’Andriamanitra sy tamin’ny heriny ny tempoly; ary tsy nisy olona nahazo niditra tao amin’ny tempoly mandra-pahatanteraky ny loza fito nentin’ny anjely fito. Ary nahare feo mahery avy tao amin’ny tempoly aho nanao tamin’ny anjely fito hoe: Mandehana amin’ny lalanareo, ka aidino amin’ny tany ny lovian’ny fahatezeran’Andriamanitra. Apokalypsy 15:8, 16:1.
There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.
Tsy misy porofo manambara fa ireo anjely fito izay mitsoka ny trompetra fito ao amin’ny Apokalypsy toko faha-sivy ka hatramin’ny faha-iraika ambin’ny folo dia hafa noho ireo anjely fito izay mandatsaka ny loza fito farany. Mifanohitra amin’izany kosa, ny toetra ara-paminaniana amin’ireo fitsarana asehon’ny trompetra fito dia mifandrindra amin’ny toerana sy ny vokatr’ireo lovia fito feno ny fahatezeran’Andriamanitra ao amin’ny toko faha-enina ambin’ny folo. Ary ho fatorana mivantana kokoa, ireo fitsarana amin’ny trompetra dia antsoina mivantana hoe loza.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.
Ary ny sisa tamin’ny olona izay tsy matin’ireo loza ireo dia mbola tsy nibebaka tamin’ny asan’ny tànany, mba tsy hiankohofany amin’ny demonia sy ny sampy volamena sy volafotsy sy varahina sy vato ary hazo, izay tsy mahita, na mandre, na mandeha. Apokalypsy 9:20.
The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.
Ny fanokafana ny tombo-kase fahafito dia napetraka niniana tao anatin’ny tontolon-kevitry ny fahakelezan’ny elanelana mankamin’ny fiafaran’ny androm-pahasoavana. Ny tombo-kase fahafito dia maneho ho vavolombelona faharoa ny amin’izay “nolazain” ireo kotrokorana fito, izay noraran’i Jaona sy i Paoly koa tsy hosoratana.
And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.
Ary niantso tamin’ny feo mahery izy, toy ny fieron’ny liona; ary rehefa niantso izy, dia nampamoaka ny feony ny kotro-baratra fito. Ary rehefa nampamoaka ny feony ny kotro-baratra fito, dia saiky hanoratra aho; nefa nandre feo avy tany an-danitra aho nanao hoe tamiko: Asio tombo-kase izay zavatra nolazain’ny kotro-baratra fito, ary aza soratana izany. Apokalypsy 10:3, 4.
What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.
Izay “voalaza” tamin’ireo kotrokorana fito dia nofehezina tamin’ny tombo-kase, ary ao amin’ny toko faharoa amby roa-polo, ny faminaniana izay voafehy tamin’ny tombo-kase tao amin’ny bokin’ny Apokalypsy dia tokony hovahana amin’ny tombo-kase, ary tahaka ny amin’ny tombo-kase fahafito, dia tokony hovahana izany mialoha indrindra ny hifaranan’ny fotoam-pitsapana.
Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.
Kandida White dia manondro fa ny famehezana izay “nolazain” ireo kotrokorana fito dia naneho ilay asa nataon’ilay Liona avy amin’ny firenen’i Joda ihany, tahaka ny tamin’ny nandidiany an’i Daniela hanisy tombo-kase ny bokiny mandra-pahatongan’ny andro farany. Ny bokin’i Daniela sy ny Apokalypsy dia boky iray ihany, ary ao amin’ny Apokalypsy Jesosy dia aseho ho ilay Liona avy amin’ny firenen’i Joda, rehefa manokatra ny boky izay voaisy tombo-kase fito Izy; koa ilay Liona avy amin’ny firenen’i Joda ihany no nandidy an’i Daniela hanisy tombo-kase ny bokiny mandra-pahatongan’ny andro farany. Ilay Liona avy amin’ny firenen’i Joda no manisy tombo-kase sy manokatra ny Teniny, satria Izy no Teny.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
«Rehefa avy nanonona ny feony ireo kotrokorana fito ireo, dia tonga tamin’i Jaona ny didy, tahaka izay nomena an’i Daniela momba ilay boky kely hoe: “Tomboy ireo zavatra izay nolazain’ny kotrokorana fito.”» The Seventh-day Adventist Bible Commentary, boky faha-7, 971.
The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.
Ny porofo anatiny ao amin’ny bokin’i Daniela sy ny Apokalypsy dia manondro fa ny fanokafana ny tombo-kase fahafito dia vavolombelona faharoa momba ny fanokafana izay nolazain’ny kotrokorana fito. Samy manambara na ny fanokafana ny bokin’i Daniela na ny fanokafana ilay boky voaisy tombo-kase fito fa ny fahamarinana izay aseho rehefa voasokatra ny hafatra ara-paminaniana dia manana toetra miandalana. Izany no antony ilazan’ny bokin’i Daniela azy ho fitomboan’ny fahalalana, ary anehoan’ny bokin’ny Apokalypsy azy ho fanesorana tombo-kase iray manaraka ny iray hafa.
It is a light that grows brighter and brighter unto the perfect day.
Hazavana izay mihamazava hatrany mandra-pahatongan’ny andro lavorary.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Fa ny lalan’ny marina dia tahaka ny mazava mamirapiratra, izay mihamazava hatrany mandra-pahatongan’ny andro lavorary. Ohabolana 4:18.
When “truth” is unsealed, it is progressive.
Rehefa voaseho ny “fahamarinana”, dia mivoatra miandalana izany.
“If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.
“Raha nilaina tamin’ny vahoakan’Andriamanitra fahiny ny nampahatsiahy matetika ny amin’ny fitondrany azy tamin’ny famindram-po sy ny fitsarana, tamin’ny torohevitra sy ny fananarana, dia mitovy lanja amin’izany koa ny handinihantsika ny fahamarinana atolotra antsika ao amin’ny Teniny,—dia fahamarinana izay, raha ankatoavina, no hitarika antsika ho amin’ny fanetren-tena sy ny fankatoavana ary ny fankatoavana an’Andriamanitra. Amin’ny alalan’ny fahamarinana no hanamasinana antsika. Ny Tenin’Andriamanitra dia manolotra fahamarinana manokana ho an’ny vanim-potoana rehetra. Ny fitondran’Andriamanitra ny vahoakany tamin’ny lasa dia tokony hodinihintsika amim-pitandremana. Tokony hianarantsika ny lesona izay nokendrena hampianariny antsika. Nefa tsy tokony hionona amin’izany isika. Mitarika ny vahoakany tsikelikely Andriamanitra. Mandroso ny fahamarinana. Izay mikatsaka amim-pahatsorana dia handray mazava avy any an-danitra mandrakariva. Inona no fahamarinana? no tokony ho fanontaniantsika mandrakariva.” Signs of the Times, 26 Mey 1881.
At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.
Tamin’ny faran’ny volana Jolay 2023 no nanomboka novahana ny Tombo-kasen’ny Fanambaran’i Jesosy Kristy.
As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.
Tahaka ny tamin’ny tombo-kase fahafito sy koa ny fanononana nataon’ireo kotrokorana fito, dia voavaha ny fanambaràn’i Jesosy Kristy, mialoha kelin’ny hifaranan’ny fotoam-pitsarana. Izany no manome vavolombelona fahatelo momba ilay hafatra iray ihany, izay asehon’ny fanesorana ny tombo-kase fahafito sy ireo kotrokorana fito. Ireo fanehoana telo ireo ao amin’ny bokin’ny Apokalypsy dia vavolombelona telo izay mitambatra ka mandrafitra ny hafatry ny fanambaràn’i Jesosy Kristy. Miandalana ny famahana ireo vavolombelona telo ireo. Miandalana koa ny vokany.
“Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.
“Ny fankatoavana ny lalàn’Andriamanitra no fanamasinana. Maro no manana hevitra diso momba ity asan’ny fanahy ity, nefa Jesosy nivavaka mba hohamasinina amin’ny fahamarinana ny mpianany, ary nampiany hoe: ‘Ny teninao no fahamarinana’ (Jaona 17:17). Ny fanamasinana dia tsy asa tampoka indray mandeha monja, fa asa miandalana, tahaka ny fankatoavana izay mitohy mandrakariva. Raha mbola manosika ny fakam-panahiny amintsika Satana, dia tsy maintsy hiadiana hatrany hatrany ny ady handresena ny tena; kanefa amin’ny alalan’ny fankatoavana dia hanamasina ny fanahy ny fahamarinana. Ireo izay mahatoky amin’ny fahamarinana dia, amin’ny alalan’ny fahamendrehan’i Kristy, handresy ny fahalemena rehetra eo amin’ny toetra izay nahatonga azy hovolavolain’ny toe-javatra miovaova rehetra eo amin’ny fiainana.” Faith and Works, 85.
The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.
Ny fampivelarana miandalana ny fahatakarana ny Apokalypsin’i Jesosy Kristy dia nanomboka navoaka tamin’ny faran’ny volana Jolay 2023. Ny fizotran’ny fahatakarana ireo fahamarinana izay nanomboka navoaka tamin’izany fotoana izany dia nanomboka fotoana fohy taorian’ny 18 Jolay 2020.
The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.
Ny fahamarinana izay aseho ao amin’ny hafatry ny fanokafana ny tombo-kase fahafito dia miresaka ny mariky ny lalana amin’ny Antso Amin’ny Mamatonalina. Ny Antso Amin’ny Mamatonalina teo amin’ny tantaran’ny Millerita dia fivoarana miandalana teo amin’ny fahamarinana, ary izany zava-misy izany dia azo aseho amin’ny alalan’ny famerenana ara-tantara ny asan’i Samuel Snow. Jesosy dia maneho ny hetsiky ny anjely fahatelo amin’ny alalan’ny hetsiky ny anjely voalohany, fa Izy mandrakariva no maneho ny farany amin’ny alalan’ny fiandohana.
The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.
Ny fahamarinana izay mitambatra ka mandrafitra ny hafatry ny Antso amin’ny Mamatonalina dia ny fahatakarana ny momba an’Andriamanitra, sy ny fomba anehoana ny toetrany ao amin’ny Teniny. Ireo fahamarinana ireo dia ahitana famaritana tena amin’ny an-tsipiriany ny dingana ara-tantara izay hotanterahin’ireo izay amin’ny farany hanambara ny hafatry ny Antso amin’ny Mamatonalina. Ny tantara miafina momba ireo kotro-baratra fito no mamaritra izany dingana ara-tantara izany. Ny tombo-kase fahafito dia ampahany amin’izany dingana ara-tantara amin’ny an-tsipiriany izany, nefa ny fanambarana azy dia natokana ho an’ilay vanim-potoana izay manomboka rehefa voafarana ny hafatry ny Antso amin’ny Mamatonalina, ka izany no manamarika ny fotoana ahatanterahan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina. Ny fanesorana miandalana ny tombo-kase fahafito dia manomboka rehefa voavolavola tanteraka ny hafatry ny Antso amin’ny Mamatonalina, araka ny asehon’ny fivorian’ny toby tao Exeter tamin’ny fahavaratry ny taona 1844. Ireo lahatsoratra ireo dia maneho ny fanasana manokana ho anao mba ho tonga amin’ny fivorian’ny toby tao Exeter.
When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.
Rehefa sokafana ny tombo-kase fahafito, dia atsipy etỳ an-tany ny afo avy eo ambonin’ny alitara, ary misy “feo sy kotrokorana sy helatra ary horohoron-tany.” Ny “feo” dia maneho trompetra iray.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Miantsoa mafy, aza miantra; asandrato tahaka ny trompetra ny feonao, ka ambarao amin’ny oloko ny fahadisoany, ary amin’ny taranak’i Jakoba ny fahotany. Isaia 58:1.
The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.
Ny feon’ny trompetra dia manondro hafatra iray izay mampitandrina ny amin’ny fitsarana antomotra. Rehefa mandidy ny vahoakan’Andriamanitra i Isaia mba hanandratra ny feony tahaka ny trompetra, dia tokony “hiantso mafy” izy ireo. Ny hafatry ny Antso Mamatonalina dia voasokatra tsy voaisy tombo-kase fotoana fohy mialoha ny ora isehoan’ny horohoron-tany amin’ny lalàn’ny Alahady. Ny hafatry ny Antso Mamatonalina, izay voasokatra tsy voaisy tombo-kase fotoana fohy mialoha ny lalàn’ny Alahady izay ho avy tsy ho ela, no hafatra mibosesika ka manjary antso mafy. Rehefa milaza i Isaia hoe: “Miantsoa mafy,” dia manondro fitambaran’ny antso mafy ataon’ny anjely fahatelo izy, izay no feo faharoa manatevin-daharana ny hafatry ny Antso Mamatonalina. Ny hafatra mahery vaikan’ny Antso Mamatonalina dia fampitandremana momba ny trompetra fahafito, izay loza fahatelo. Tokony ho fantatry ny vahoakan’Andriamanitra fa rehefa tsofina io hafatry ny trompetra io, dia eo anatin’ny fotoana farany indrindra amin’ny fotoam-pahasoavana omena azy izy ireo. Koa ny didin’i Isaia dia fampitandremana hiomanana amin’ny fikatonan’ny fotoam-pahasoavana, fampitandremana fa ny fitsaran’ny trompetra amin’ny loza fahatelo avy amin’ny Islamo dia saika hamely an’i Etazonia noho ny nandavany ny Sabatan’Andriamanitra. Amin’ny lalàn’ny Alahady, ny Antso Mamatonalina, izay voalohany amin’ireo “feo” roa ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, dia mibosesika ka manjary antso mafy, raha antsoina hivoaka kosa ireo zanak’Andriamanitra hafa izay mbola ao Babylona.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.
“Ny fahamarinana ho an’izao andro izao, dia ny hafatry ny anjely fahatelo, no tsy maintsy hotorina amin’ny feo mahery, izany hoe amin-kery mitombo hatrany, arakaraka ny hanatonantsika ilay fitsapana lehibe farany.” The 1888 Materials, 710.
The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.
Ny “hery mitombo” an’ilay “antso mafy” an’ny anjely fahatelo dia naseho mialoha tao Sinay, tamin’ny nanambaran’i Jehovah mihitsy ny Didy Folo. Tao amin’izany tantara izany dia nitombo hery ny trompetra, raha nihorohoro ny tendrombohitra ka nivadika setroka. Lehibe tokoa ny tahotra, ka na dia i Mosesy aza dia nangovitra mafy indrindra. Ary tamin’izany dia nanandratra ny “feony” noho ny tahotra ny vahoaka, nangataka mba hitsahatra tsy haneno intsony ny “feon’”Andriamanitra.
And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.
Ary ny fanenoan’ny trompetra sy ny feon’ny teny; feo izay nitalahoan’izay nandre mba tsy hitenenana izany teny izany aminy intsony; (Fa tsy nahazaka izay nandidiana izy ireo hoe: Na dia biby aza no mikasika ny tendrombohitra, dia hotoraham-bato izany, na holefonina amin’ny zana-tsipìka; ary nampahatahotra indrindra ny fahitana, ka hoy Mosesy: Matahotra indrindra aho sady mangovitra.) Hebreo 12:19–21.
The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.
Ny “feo” izay “reny” “izy ireo” dia maneho ny “feon’ny” hafatry ny fampitandremana ataon’ny anjely fahatelo. Tamin’ny fahoriana mahatsiravina no namaliany izany tamin’ny “feony” avy amin’izy ireo ihany. Ny feo amin’ny lalàna alahady dia asehon’ireo virijina adala koa, izay mangataka solika; ary ny feon’ireo virijina hendry dia milaza aminy mba handeha hividy ho an’ny tenany avy. Amin’ny fiafaran’ny fotoam-pitsaran’ny olombelona, ny “feo” an’ireo izay mahatsapa fa very izy, tahaka ireo virijina Adventista adala amin’ny lalàna alahady, dia hiantso ny vatolampy sy ny tendrombohitra mba hirodana aminy. Ny lalàna alahady dia tandindonin’ny nanomezana ny lalàna tao an-tendrombohitra Sinay.
“At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.
“Tamin’ireo fisehoana mahagaga tamin’ny herin’Andriamanitra tamin’izany fotoana manetriketrika izany,—ny feon’ny trompetra miafina izay nihamafy sy vao mainka nampahatahotra, ny kotro-baratra nanakoako avy teny amin’ny tehezan-tendrombohitra rehetra, ny tselatra nanazava ireo havoana mafy sy manetriketrika, ary teo an-tampon’i Sinay, teo afovoan’ny rahona sy ny tafio-drivotra ary ny aizim-pito, ny voninahitr’Andriamanitra tahaka ny afo mandevona,—teo anatrehan’ireo famantarana ireo momba ny fanatrehan’i Jehovah, dia reraka noho ny tahotra ny fon’ny Isiraely, ary ny fiangonana manontolo dia “nijanona teny lavitra.” Na dia i Mosesy aza nanao hoe: “Matahotra indrindra aho ka mangovitra.” Ary avy teo ambonin’ireo zavatra mifanjevo eo amin’ny natiora dia re ny feon’i Jehovah niteny ny didy folo ao amin’ny lalàny.
“As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.
“Rehefa nasehon’ilay fitaratra lehibe an’Andriamanitra tamin’ny vahoaka Isiraely ny tena toetrany marina, dia resin-tahotra mafy ny fanahiny. Ny hery mahatahotra tamin’ny tenin’Andriamanitra dia toa mihoatra noho izay zakan’ny tenany nangovitra. Niangavy an’i Mosesy izy ireo hoe: ‘Mitenena amintsika ianao, dia hihaino izahay; fa aoka tsy Andriamanitra no hiteny aminay, fandrao maty izahay.’ Rehefa naseho teo anoloany ny fitsipika lehibe momba ny marina avy amin’Andriamanitra, dia tsapan’izy ireo, tahaka izay mbola tsy nisy hatrizay, ny toetra maharikoriko sy mahafintina an’ny ota, ary koa ny helony manokana eo imason’Andriamanitra madio sy masina.” Signs of the Times, 3 Martsa 1881.
When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.
Rehefa atsipy ho amin’ny tany ny afo avy eo amin’ny alitara, dia hisy “feo sy kotrokorana sy helatra ary horohoron-tany.” Ny “kotrokorana sy helatra” dia tandindon’ny fitsaran’Andriamanitra. Amin’ny lalàn’ny Alahady, i Etazonia dia ho efa nahafeno tanteraka ny “kapoakany ny heloka,” ary “ny fivadiham-pirenena amin’Andriamanitra dia harahin’ny faharavan’ny firenena.” Feno amin’ny taranaka fahefatra ny “kapoakan’ny heloka,” satria samy mandroso mamakivaky taranaka efatra amin’ny fikomiana mihamafy ireo tandroka roa an’ilay bibidia avy amin’ny tany. Ny lalàn’ny Alahady no manamarika ny toerana anaterana ny fitsaran’Andriamanitra, izay asehon’ny “kotrokorana sy helatra,” ary aterina amin’ny taranaka fahefatra izany.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Momba ny Amorita no nilazan’i Jehovah hoe: “Fa amin’ny taranaka fahefatra no hiverenan’izy ireo atỳ indray; satria tsy mbola feno ny heloky ny Amorita.” Na dia niavaka aza io firenena io noho ny fanompoan-tsampiny sy ny fahalotoany, dia tsy mbola nofenoiny ny kapoakan’ny helony, ary Andriamanitra tsy mbola hanome didy ny handringanana azy tanteraka. Tokony hahita ny vahoaka fa aseho amin’ny fomba miharihary ny hery maha-Andriamanitra, mba tsy hananany fialan-tsiny. Ilay Mpahary be fangorahana dia vonona mbola handefitra amin’ny helony mandra-pahatongan’ny taranaka fahefatra. Ary amin’izay, raha tsy hita ny fiovana ho amin’ny tsara kokoa, dia hihatra aminy ny fitsarany.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.
“Amin’ny fahitsiana tsy mety diso no mbola itanan’Ilay Tsy Manam-petra kaonty amin’ny firenena rehetra. Raha mbola atolotra miaraka amin’ny antso ho amin’ny fibebahana ny famindram-pony, dia mbola hitoetra misokatra io kaonty io; kanefa rehefa tonga amin’ny isa voafaritr’Andriamanitra ny tarehimarika, dia manomboka ny fanompoan’ny fahatezerany. Mihidy ny kaonty. Mitsahatra ny fahari-po avy amin’Andriamanitra. Tsy misy intsony ny fifonana ataon’ny famindram-po ho azy ireo.” Testimonies, volume 5, 208.
Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.
Ny Rahavavy White dia manondro ireo fitsarana izay manomboka amin’ny lalàn’ny Alahady ho “fitsarana mahafaty avy amin’Andriamanitra.” Mampianatra izy fa efa tara loatra ho an’ireo Advantista Laodiseana adala, izay nanana fotoana hiomanana ho amin’ny fotoan-tsarotra tamin’ny misasakalina, nefa nandà tsy hanao izany. Io fotoana io, dia fotoanan’ny fitsarana mahafaty ho an’ireo virijina adala, kanefa “fotoan’ny famindram-po” kosa ho an’ireo izay mbola tsy nandre ny fahamarinana.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.
“Ô, enga anie ka hahafantatra ny andro namangiana azy ny vahoaka! Maro no mbola tsy nandre ny fahamarinana fizahan-toetra ho an’izao andro izao. Maro no mbola iasan’ny Fanahin’Andriamanitra mafy ao am-po. Ny fotoan’ny fitsaran’Andriamanitra mandringana dia fotoan’ny famindram-po ho an’ireo izay tsy mbola nanana fahafahana hianatra izay atao hoe fahamarinana. Hojeren’ny Tompo amim-pitiavana sy amim-pahalemem-panahy izy ireo. Voakitiky ny famindram-po ny fony; mbola ahinjiny hamonjy ny tànany, raha mihidy kosa ny varavarana ho an’ireo izay tsy nety niditra.” Testimonies, boky faha-9, 97.
When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.
Rehefa voasokatra ny tombo-kase fahafito dia misy “feo, sy kotrokorana, sy tselatra, ary horohorontany.” Ny “ora” izay nahatanteraka voalohany ny “horohorontany” ao amin’ny Apokalypsy toko fahiraika ambin’ny folo dia ny Revolisiona Frantsay, ary ny fahatanterahana tanteraka an’izany “ora” izany dia ny “horohorontany” ataon’ilay bibidia avy amin’ny “tany,” amin’ilay lalàna Alahady izay ho avy tsy ho ela. Ao anatin’izany “ora” izany no hisokafan’ny tombo-kase fahafito amin’ny fahafenoany. Ny hazo fijaliana dia tandindon’ny lalàna Alahady, ary nisy horohorontany lehibe teo amin’ny hazo fijaliana.
Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.
Jesosy, rehefa niantso indray tamin’ny feo mahery, dia nanolotra ny ainy. Ary, indro, ny efitra lamba tao amin’ny tempoly dia triatra nizara roa hatrany ambony ka hatrany ambany; ary nihorohoro ny tany, ary triatra ny vatolampy. Matio 25:51.
At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.
Tamin’ny hazo fijaliana no nandravana ny fanjakan’i Satana, tahaka ny handravana azy koa amin’ny lalàn’ny Alahady.
“Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.
“Tsy nanolotra ny ainy i Kristy raha tsy efa tanterany ny asa izay nahatongavany hatao, ary tamin’ny fofon’ainy farany dia niantso mafy Izy hoe: ‘Vita.’ Jaona 19:30. Efa azo ny fandresena tamin’ny ady. Ny tanany ankavanana sy ny sandriny masina no nahazoany ny fandresena. Tahaka ny Mpandresy dia natsangany teo amin’ny havoana mandrakizay ny fanevany. Moa tsy nisy fifaliana va teo amin’ny anjely? Nifaly nandresy ny lanitra rehetra noho ny fandresen’ny Mpamonjy. Resy Satana, ary fantany fa very ny fanjakany.” Ilay Fitiavan’Andriamanitra, 758.
The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.
Ny horohoron-tany teo amin’ny hazo fijaliana dia fanehoana ny “fahamarinana,” izay Alfa sy Omega. Ny “fahamarinana” no fiandohana sy ny afovoany ary ny fiafarana; izany no teny hebreo izay noforonina tamin’ny fanakambanana ny litera voalohany, ny litera fahatelo ambin’ny folo ary ny litera farany amin’ny abidy hebreo. Nisy horohoron-tany tamin’ny nahafatesan’i Kristy, ary avy eo nisy horohoron-tany hafa tamin’ny fitsanganany tamin’ny maty. Teo amin’ny hazo fijaliana dia nisy horohoron-tany voalohany, avy eo ny fasana, ary avy eo ny horohoron-tany tamin’ny fitsanganany tamin’ny maty. Tamin’ireo horohoron-tany roa ireo dia samy nivoha ny fasana.
“When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.
“Rehefa Jesosy, fony Izy nihantona teo amin’ny hazo fijaliana, niantso mafy hoe: ‘Vita’, dia triatra ny vatolampy, nihorohoro ny tany, ary nisokatra ny fasana sasany. Rehefa nitsangana Izy ho mpandresy ny fahafatesana sy ny fasana, raha mbola nikorontana ny tany ary namirapiratra nanodidina io toerana masina io ny voninahitr’ ny lanitra, dia maro tamin’ ny maty marina, nankatò ny fiantsoany, no nivoaka ho vavolombelona fa efa nitsangana Izy. Ireo olomasina natsangana, izay nahazo izany tombon-tsoa izany, dia nivoaka efa nomem-boninahitra. Olona voafidy sy masina tamin’ ny vanim-potoana rehetra izy ireo, hatramin’ ny famoronana ka hatramin’ ny andron’ i Kristy mihitsy aza. Koa raha nitady hanafina ny zava-misy momba ny fitsanganan’ i Kristy tamin’ ny maty ireo mpitarika jiosy, dia nofidin’ Andriamanitra ny hampiakatra antokon’ olona avy tao am-pasana mba hijoro ho vavolombelona fa efa nitsangana Jesosy, sy hanambara ny voninahiny.” Early Writings, 184.
At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.
Tamin’ny horohoron-tany voalohany dia nisokatra ny fasana, ary tamin’ny horohoron-tany farany dia nisokatra ny fasan’i Kristy. Ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, ireo vavolombelona roa dia mivoaka avy ao am-pasany amin’io ora io ihany miaraka amin’ny horohoron-tany. Ny horohoron-tany dia ny lalàna Alahady, izay tandindonin’ny hazo fijaliana. Koa hisy fitsanganana amin’ny maty roa amin’ny ora anjakan’ny lalàna Alahady. Ny voalohany dia maneho ny fahaterahan’ny iray hetsy sy efatra arivo amby efatra alina, izay mitranga alohan’ny hiterahan’ilay vehivavy amim-pahoriana; ny faharoa kosa dia mitranga ao anatin’ny fiterahany amim-pahoriana. Ilay vehivavy ao amin’ny Apokalypsy toko faha-roa ambin’ny folo dia miteraka voalohany ilay zazalahy izay hanapaka ny firenena amin’ny tehina vy, nefa tsy misy fanaintainam-piterahana. Avy eo, amin’ny fotoanan’ny lalàna Alahady, dia manomboka ny fiterahany amim-pahoriana ka miteraka ilay zaza faharoa izy. Voalohany, dia miteraka an’i Elia izy, ary farany dia miteraka an’i Mosesy. Ny lalàna Alahady no ora fitsanganan’ny kambana ao amin’ny Apokalypsy toko faha-fito.
When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.
Rehefa voasokatra tanteraka amin’ny lalàn’ny Alahady ny tombo-kase fahafito, dia misy fahanginana any an-danitra mandritra ny antsasak’adiny.
“But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.
“Kanefa Andriamanitra niara-nijaly tamin’ny Zanany. Nahita ny fangirifirian’ny Mpamonjy ny anjely. Hitan’izy ireo ny Tompony voahodidin’ny antokon-tafik’i Satana, ny toetrany vesaran-tahotra mangovitra sady miafina tsy takatry ny saina. Nangina ny lanitra. Tsy nisy lokanga voakitika. Raha mba azon’ny olombelona nojerena ny fahagagana namely ny antokon’ny anjely, raha nijoro tamin’alahelo mangina izy ireo ka nijery ny Ray nanasaraka ny tara-pahazavana sy ny fitiavana ary ny voninahiny tamin’ny Zanany malalany, dia ho takany bebe kokoa ny halehiben’ny fahavetavetana eo imasony ny ota.” The Desire of Ages, 693.
The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.
Ny antsasak’adiny voalohany amin’ny ora misy ny horohoron-tany dia maneho ny fahaterahana voalohany na ny fitsanganan’ny vavolombelona roa amin’ny maty. Ao anatin’izany antsasak’adiny izany no anasiana tombo-kase ny vavolombelona roa. Tsy maintsy asiana tombo-kase mialoha ny lalàna alahady izy ireo, satria izy ireo no faneva miantso ilay zaza hafa hivoaka avy ao am-pasana mandritra ny antsasak’adiny sisa. Ny zaza faharoa dia tsy afaka haverina ho velona raha tsy amin’ny fahitana lehilahy sy vehivavy mitondra ny tombo-kasen’Andriamanitra mandritra ny fahoriana ateraky ny krizin’ny lalàna alahady.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Ny asan’ny Fanahy Masina dia ny hampiaiky izao tontolo izao ny amin’ny ota sy ny amin’ny fahamarinana ary ny amin’ny fitsarana. Ny izao tontolo izao dia tsy azo ampitandremana raha tsy amin’ny fahitana ireo izay mino ny fahamarinana hohamasinina amin’ny alalan’ny fahamarinana, ka miasa araka ny foto-kevitra ambony sy masina, mampiseho amin’ny heviny ambony sy misandratra ny tsipika mampisaraka ireo izay mitandrina ny didin’Andriamanitra sy ireo izay manitsakitsaka izany eo ambanin’ny tongony. Ny fanamasinan’ny Fanahy no manamarika ny fahasamihafana misy eo amin’ireo izay manana ny tombo-kasen’Andriamanitra sy ireo izay mitandrina andro fitsaharana sandoka. Rehefa tonga ny fizahan-toetra, dia haseho mazava tsara izay atao hoe mariky ny bibidia. Izany dia ny fitandremana ny Alahady. Ireo izay, rehefa avy nandre ny fahamarinana, dia mbola manohy mihevitra io andro io ho masina, no mitondra ny sonian’ilay lehilahin’ny ota, izay nihevitra ny hanova fotoana sy lalàna.” Bible Training School, 1 Desambra 1903.
The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”
Ny lahimatoa nateraky ny vehivavy dia ireo iray hetsy sy efatra amby efatra alina, izay voalaza ho santatra ao amin’ny bokin’ny Apokalypsy. Izy ireo no maneho ilay famantarana izay tsy maintsy fantatry ny ondry hafa mandritra ny krizy sy ny fifanandrinana amin’ny ady momba ny lalàn’ny Alahady. Izany famantarana izany dia ny Sabata, izay tohanan’ireo iray hetsy sy efatra amby efatra alina amin’ny fotoana izay tsy ara-dalàna ny manao izany. Rahavavy White dia miantso ny sainan’izy ireo hoe “faneva voaloton-dra an’i Printsy Emanoela.”
“In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.
“Tao amin’ny fahitana dia nahita tafika roa nifanandrina tamin’ny ady mahatsiravina aho. Ny tafika iray dia notarihin’ny faneva nitondra ny famantarana an’izao tontolo izao; ny iray kosa dia notarihin’ny faneva voaloton-dra an’i Printsy Emanoela. Faneva maro no navela hitaritarika tao amin’ny vovoka, raha andiany misesy avy tamin’ny tafiky ny Tompo no niombona tamin’ny fahavalo, ary foko nifandimby avy tamin’ny laharan’ny fahavalo no niray tamin’ny vahoakan’Andriamanitra mpitandrina ny didy. Nisy anjely iray nanidina teny afovoan’ny lanitra nametraka ny fanevan’i Emanoela teo an-tanan’ny maro, raha nisy jeneraly mahery niantso tamin’ny feo mahery hoe: ‘Midira eo amin’ny laharana. Aoka izay mahatoky amin’ny didin’Andriamanitra sy ny fijoroana ho vavolombelon’i Kristy ankehitriny handray ny toerany. Mivoaha avy eo aminy, ka misaraha, ary aza mikasika izay maloto, dia horaisiko ianareo, ary ho Ray ho anareo Aho, ary ianareo ho zanako lahy sy zanako vavy. Aoka izay rehetra maniry, hiakatra hanampy ny Tompo, hanampy ny Tompo hiady amin’ny mahery.’” Testimonies, boky faha-8, 41.
The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.
Ny saina voaloton-dra no tsy maintsy ho hitan’ny ondry hafa an’Andriamanitra amin’ny andron’ny krizin’ny lalàn’ny Alahady. Izany saina izany dia fahazavana miposaka entin’ny iray hetsy sy efatra arivo amby efatra alina. Mena ny lokon’izany saina izany, fa saina voaloton-dra izy. Izany saina izany dia nanehoana mialoha tamin’ny adin’i Jeriko, fony Rahaba nandray sy niaro ny mpitsikilo, ary avy eo niaiky ny fankatoavany ny tafik’i Josoa tamin’ny nanantonany kofehy jaky teo ivelan’ny varavarankeliny. Rahaba dia maneho ny zanaka lahimatoa faharoan’Andriamanitra ao amin’ny krizin’ny lalàn’ny Alahady, izay mahita sy manaiky ny famantarana jaky, ka tonga eo ambanin’ny fankatoavana ny tafik’i Josoa. Ny kofehy jaky izay nampiasain’i Rahaba dia famantarana ho an’ny tafik’i Josoa mba tsy handrava ny ankohonan’i Rahaba.
Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.
Rahaba dia maneho ireo izay mbola ao Babylona amin’ny fotoan-tsarotra ateraky ny lalàna alahady, ary ny tafik’i Josoa kosa dia maneho ny lahimatoa amin’ilay iray hetsy sy efatra arivo amby efatra alina. Ny kofehy jaky no tandindon’ny Sabatan’Andriamanitra. Ny kofehy jaky dia ilay didy nomen’ireo mpitsikilo an’i Rahaba, izay tsy maintsy narahiny raha te hahazo ny fiarovan’Andriamanitra izy.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.
Indro, rehefa tonga amin’ny tany izahay, dia afehezo eo am-baravarankely izay nampidinanao anay ity kofehy mena jaky ity; ary ampidiro ao an-tranonao ny rainao sy ny reninao sy ny rahalahinao ary ny ankohonan-drainao rehetra. Josoa 2:8.
The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.
Ny famantarana izay tsy maintsy hitan’ireo mbola ao Babylona dia asehon’ny kofehy jaky, izay ny Sabata, nefa koa manamarika ny fanavahana ny kambana roa. Ny kambana lahimatoa no iray hetsy sy efatra alina sy efatra arivo, satria izy ireo no mitondra eo an-tanany ny fanevan’i Printsy Emanoela izay voaloton-dra.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.
Ary Izy no hanangana faneva ho an’ny firenena, ka hanangona ny voaroaka amin’ny Isiraely sy hampivory ny miely patrana amin’ny Joda avy any amin’ny vazan-tany efatra. Dia hiala koa ny fialonan’i Efraima, ary hofongorana ny fahavalon’i Joda; Efraima tsy hialona an’i Joda, ary Joda tsy hampahory an’i Efraima. Fa hanidina eo ambonin’ny soroky ny Filistina ho any andrefana izy; hiara-handroba ny tany any atsinanana izy; hametra-tanana amin’i Edoma sy Moaba izy; ary ny taranak’i Amona hanaiky azy. Isaia 11:12–14.
The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.
Ny lahimatoa amin’ny kambana no mitondra ny famantarana mena jaky, dia ilay kofehy mena jaky izay manamarika ny lahimatoa. Zara no lahimatoa amin’ny kambana, ary Fareza no teraka faharoa.
And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.
Ary tamin’ny andro niterahany dia, indro, nisy kambana tao an-kibony. Ary rehefa niteraka izy, ny anankiray dia namoaka ny tànany; dia nalain’ny mpampivelona ka nafatony kofehy jaky ny tànany, sady nataony hoe: Ity no nivoaka voalohany. Ary raha mbola nampiditra ny tànany indray izy, indro, ny rahalahiny no nivoaka; dia hoy izy: Ahoana no nitriatrao nivoaka? Ho aminao anie izao fitriarana izao; koa dia natao hoe Fareza ny anarany. Ary rehefa afaka izany, dia nivoaka koa ny rahalahiny, ilay nanana ny kofehy jaky tamin’ny tànany; ary natao hoe Zera ny anarany. Genesisy 38:27–30.
Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.
Zara dia midika hoe fahazavana miposaka, ary Fareza dia midika hoe mipoitra tampoka. Rehefa i Fareza, ilay kambana, mahita ny fahazavana miposaka avy amin’ny famantarana ny kofehy jaky eo an-tanan’i Zara rahalahiny kambana, dia “mipoitra tampoka” izy, na mivoaka avy ao Babylona. Ny fahafantaran’i Zara ny fahazavana miposaka avy amin’ny kofehy jaky dia manambara ny fankatoavan’ilay kambana teraka farany an’ilay kambana lahimatoa.
And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.
Ary ho avy avy any atsinanana sy any andrefana sy any avaratra ary any atsimo izy, ka hipetraka eo amin’ny fanjakan’Andriamanitra. Ary, indro, misy farany izay ho voalohany, ary misy voalohany izay ho farany. Lioka 13:29, 30.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.
Ny tantara miafin’ny kotrokorana fito dia manondro mariky ny lalana telo. Ny mariky ny lalana voalohany sy ny farany dia fahadisoam-panantenana. Ny vanim-potoana eo anelanelan’ny fahadisoam-panantenana voalohany sy ny hafatry ny Antso amin’ny Misasakalina no fotoana fiandrasana. Manomboka amin’ny Antso amin’ny Misasakalina, izay mariky ny lalana faharoa, ny vanim-potoana dia fotoam-pamehezana. Ny vanim-potoana izay fotoam-pamehezana dia mifarana amin’ilay fahadisoam-panantenana farany.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.
Ny tantara miafina momba ireo kotrokorana fito dia manondro mari-dalana telo. Ny mari-dalana voalohany sy ny mari-dalana farany dia ny fisokafan’ny fasana tamin’ny horohoron-tany. Ny fe-potoana eo anelanelan’ny fisokafan’ny fasana voalohany sy ny hafatry ny Antso amin’ny Mamatonalina no fotoana fiandrasana. Manomboka amin’ny Antso amin’ny Mamatonalina, izay mari-dalana faharoa, ny fe-potoana dia ny fotoana fanisiana tombo-kase. Ny fe-potoana izay fotoana fanisiana tombo-kase dia mifarana amin’ny fisokafan’ny fasana farany.
These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.
Ireo vavolombelona roa momba ireo dingana telo amin’ny tantara miafina an’ireo kotro-baratra fito ireo dia voamarin’ny fahafatesana sy ny fitsanganan’i Kristy tamin’ny maty koa. Ny fisokafana voalohany tamin’ny fasana dia naseho an’ohatra tamin’ny batisan’i Kristy tao amin’ny fasana an-drano; ny fasana farany dia ny hazo fijaliana. Teo anelanelan’ny batisan’i Kristy sy ny hazo fijaliana dia nanambara ny hafany i Kristy, ary izany no tandindon’ny Antso Mamatonalina. Nataony tanteraka tao anatin’ny enin-jato amby arivo sy enim-polo andro izany fanambarana izany. Rehefa afaka ny hazo fijaliana, tao amin’ny tenan’ireo mpianany, dia naverina indray nandritra ny enin-jato amby arivo sy enim-polo andro ny hafatry ny Antso Mamatonalina mandra-pahafatin’i Stefana.
The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.
Vavolombelona mba hitory ny hafatry ny Antso Amin’ny Mamatonalina nandritra ny roa ambin’ny enimpolo amby roanjato sy arivo andro ireo vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo. Avy eo dia novonoina izy, ary navelany teo an-dalambe nandritra ny roa ambin’ny enimpolo amby roanjato sy arivo andro, mandra-pahavelona azy indray sy hanomezana hery azy.
We will continue to investigate these truths in the next article.
Hohadihadiantsika hatrany ao amin’ny lahatsoratra manaraka ireo fahamarinana ireo.
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Raha tsy misy fibebahana marina ataon’ny fanahy mankany amin’Andriamanitra; raha tsy mahavelona ny fanahy ho amin’ny fiainana ara-panahy ny fofonain’aina avy amin’Andriamanitra; raha tsy tarihin’ny foto-kevitra teraka avy any an-danitra ireo izay milaza tena ho mpampianatra ny fahamarinana, dia tsy nateraky ny voa tsy mety lo izay velona sy mitoetra mandrakizay izy. Raha tsy matoky ny fahamarinan’i Kristy ho hany antoka ananany izy; raha tsy manahaka ny toetrany, miasa amin’ny Fanahiny, dia mitanjaka izy, fa tsy mitafy ny akanjon’ny fahamarinany. Matetika ny maty no ampandaloina ho velona; fa ireo izay miezaka manatanteraka izay antsoiny hoe famonjena araka ny heviny ihany, dia tsy manana an’Andriamanitra miasa ao aminy hampaniry sy hampahatanteraka araka izay sitraky ny fahasoavany.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Ity saranga ity dia asehon’ilay lohasahan’ny taolana maina izay hitan’i Ezekiela tao amin’ny fahitana.” Review and Herald, 17 Janoary 1893.