The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.
Ny Etazonia dia voatondro manokana ao amin’ny Baiboly. Misy andalan-teny maro ao amin’ny Soratra Masina izay manondro manokana an’i Etazonia amin’ny andro faran’izao tontolo izao. Ao amin’ny Apokalypsy toko faha-telo ambin’ny folo, i Etazonia no bibidia faharoa, na ilay bibidia manana tandroka roa izay miakatra avy amin’ny tany ary mandrara izao tontolo izao manontolo tsy hividy na hivarotra—raha tsy manana ny mariky ny bibidia izy.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
Ary hitako ny biby iray koa niakatra avy tamin’ny tany; ary nanana tandroka roa tahaka ny an’ny zanak’ondry izy, nefa niteny tahaka ny dragona. Ary mampihatra ny fahefana rehetra an’ilay biby voalohany eo anatrehany izy ka mampivavaka ny tany sy izay monina eo aminy amin’ilay biby voalohany, dia ilay naratra hahafaty nefa sitrana. Ary manao famantarana lehibe izy, dia mampidina afo avy any an-danitra ho amin’ny tany eo imason’ny olona aza; ary mamitaka izay monina ambonin’ny tany izy amin’ny alalan’ireo famantarana izay nomena fahefana hataony eo anatrehan’ilay biby, ka milaza amin’izay monina ambonin’ny tany mba hanao sarin’ilay biby izay naratra tamin’ny sabatra nefa velona ihany. Ary nomena fahefana izy hanome aina ny sarin’ilay biby, mba hiteny aza ny sarin’ilay biby ka hampamono izay rehetra tsy mety miankohoka eo anoloan’ny sarin’ilay biby. Ary ampanaoviny marika eo amin’ny tanany ankavanana, na eo amin’ny handriny, ny olona rehetra, na ny madinika na ny lehibe, na ny mpanankarena na ny mahantra, na ny olona afaka na ny andevo; mba tsy hisy hahazo hividy na hivarotra, afa-tsy izay manana ny marika, dia ny anaran’ilay biby na ny isan’ny anarany.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Ity no fahendrena. Aoka izay manan-tsaina no hanisa ny isan’ ny bibidia; fa isam-batan’olona izany; ary enin-jato sy enimpolo ary enina ny isany. Apokalypsy 13:11–18.
There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.
Misy toetra ara-paminaniana lehibe fito ao amin’ity andalan-teny ity izay mifandray amin’ilay bibidia avy amin’ny tany manana tandroka roa. Mampihatra ny fahefan’ilay bibidia nialoha azy izy; mampivavaka ny olona rehetra amin’izao tontolo izao amin’ilay bibidia izay teo alohany izy; manao fahagagana lehibe hitan’ny olona rehetra izy; mamitaka izao tontolo izao manontolo izy ary mandidy izao tontolo izao hanao sarin’ilay bibidia teo alohany; manome aina ny sarin’ilay bibidia izy ka miteny izany; manery izao tontolo izao manontolo, amin’ny sazin’ny fahafatesana, hivavaka amin’ilay sarin’ny bibidia izy; ary manery izao tontolo izao manontolo handray ny marika eo amin’ny handrina na eo amin’ny tanana izy, sady mandrara ny fividianana sy ny fivarotana amin’izay tsy manana ny marika, na ny anarana, na ny isan’ilay bibidia.
The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.
Ny asa fitaka tanterahin’ilay bibidia izay miakatra “avy amin’ny tany” ao amin’ny andininy faha-iraika ambin’ny folo dia mamitaka sy mahery vaika tokoa ka “mamitaka izay monina ambonin’ny tany.” I Etazonia no hamitaka izao tontolo izao manontolo. Izany hoe, ankoatra ny fiangonan’Andriamanitra, izao tontolo izao manontolo dia ho voafitaka ka hanaiky ny mariky ny antikristy. Efa manomboka sahady ireo fisehoan-javatra ara-paminaniana mialoha izany fitaka maneran-tany izany.
There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.
Misy tantara ao amin’ny Baiboly izay fantatry ny ankamaroan’ny olona, na dia amin’ny ambaratonga ivelany ihany aza. Ny ankamaroany dia efa nandre ny amin’ny fifanandrinana teo amin’i Mosesy sy Farao, Daniela sy Nebokadnezara, na Jesosy sy Pilato. Fantatry ny olona amin’ny ambaratongam-pahazoana samihafa ireo tantara ao amin’ny Baiboly ireo, nefa tsy voatery hahafantatra fa ny faminanian’ny Baiboly dia manondro mivantana sy amin’ny fomba tena manokana mpanjaka sy fanjakana. Izany tokoa no nitranga tamin’i Mosesy sy Daniela ary Kristy. Ejipta sy Babylona ary Roma dia samy voatonona manokana tao amin’ny faminanian’ny Baiboly mialoha ny tantara izay nanatanterahan’izy ireo ny faminaniana mikasika ny fanjakany tsirairay avy. Andriamanitra tsy miova na oviana na oviana.
For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.
Fa Izaho no Jehovah, tsy miova; koa ianareo, ry taranak’i Jakoba, dia tsy levona. Malakia 3:6.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
Jesosy Kristy dia tsy miova, omaly sy anio ary mandrakizay. Hebreo 13:8.
The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.
Ny zava-misy fa tsy miova mandrakizay Andriamanitra no ahafahantsika mampihatra lojika tsotra amin’ny fandinihantsika ilay bibidia roa tandroka avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo. Satria fantatsika fa namoaka faminaniana Andriamanitra izay namaritra mivantana ny fanjakan’i Egypta sy Babylona ary Roma, araka ny nifandraisan’izy ireo tsirairay avy tamin’ny fiangonan’Andriamanitra sy nanenjehany azy, dia azontsika apetraka ny zava-misy sasany mikasika ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo. Ilay bibidia avy amin’ny tany, tahaka an’i Egypta sy Babylona ary Roma, dia ho faritana mivantana ao amin’ny faminanian’ny Baiboly mialoha ny tantara izay hahatanterahan’ny faminaniana mikasika izany firenena izany. Milaza aho fa azontsika atsangana io zava-misy io miorina amin’ny fitsipika ara-Baiboly tena tsotra nefa manan-danja lehibe. Io fitsipika io dia manondro fa ny fahamarinana dia aorina amin’ny fanambaran’ny vavolombelona roa.
At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.
Amin’ny tenin’ny vavolombelona roa, na vavolombelona telo, no hamonoana izay mendrika ho faty; fa amin’ny tenin’ny vavolombelona iray kosa dia tsy hovonoina izy. Deoteronomia 17:6.
One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.
Tsy hisy vavolombelona iray hitsangana hiampanga olona noho ny heloka akory, na noho ny ota akory, dia amin’ny ota rehetra izay nataony aza; fa amin’ny tenin’ny vavolombelona roa, na amin’ny tenin’ny vavolombelona telo, no hampiorenana ny raharaha. Deoteronomia 19:15.
This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.
Ity no fanintelony hahatongavako atỳ aminareo. Amin’ny vavan’ny vavolombelona roa na telo no hampiorenana ny teny rehetra. 2 Korintiana 13:1.
Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.
Aza mandray fiampangana atao amin’ny loholona, raha tsy eo anatrehan’ny vavolombelona roa na telo. 1 Timoty 5:19.
Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.
Ny faminanian’ny Baiboly dia efa naminany mialoha ny faharavan’i Ejipta fahiny rehefa niatrika an’i Farao mpikomy tao Ejipta Andriamanitra. Ny faminanian’ny Baiboly dia efa naminany mialoha ny fisandratana sy ny fahalavoan’i Babylona fahiny, sady niatrika koa ireo mpanjaka mpikomy tao Babylona. Ny faminanian’ny Baiboly dia efa naminany mialoha ny fisandratana sy ny fahalavoan’ny fanjakan’i Roma jentilisa ary namantatra sy niatrika ireo solontena mpanao kolikoly tao Roma. Ny fitovian-toetran’Andriamanitra izay tsy miova mandrakizay dia manambara fa ilay fanjakana lehibe indrindra voatonona ao anatin’ny faminanian’ny Baiboly—dia ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo—dia ho fantatry ny faminanian’ny Baiboly tokoa tsy azo isalasalana.
When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.
Rehefa ho tanteraka ny faminaniana momba ilay biby avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, dia hifanehatra amin’ny fitarihana ara-politika sy ara-pivavahan’ilay biby avy amin’ny tany ny fiangonan’Andriamanitra, araka ny aseho ara-paminaniana tamin’i Mosesy sy Daniela ary Kristy. Ny anjara asa ara-paminanian’i Etazonia amin’ny andro faran’izao tontolo izao dia isan’ny lohahevitra lehibe ao amin’ny faminanian’ny Baiboly. Raha handalina ny fanazavana ara-Baiboly izay mampahafantatra ny anjara andraikitr’i Etazonia ao amin’ny faminanian’ny Baiboly isika, dia hampiasa fitsipika hita ao anatin’ny Baiboly, satria ny Tenin’Andriamanitra dia tsy mila famaritana avy amin’olombelona. Nomena an’i Isiraely fahiny ny fitsipika ara-pombafomba, ny fitsipika momba ny fahasalamana, ny didy folo ara-pitondrantena, ny fitsipika momba ny fambolena, sy ny sisa tsy tambo isaina. Andriamanitra dia Andriamanitry ny filaminana.
Let all things be done decently and in order. 1 Corinthians 14:40.
Aoka hatao amim-pahamendrehana sy araka ny filaminana ny zavatra rehetra. 1 Korintiana 14:40.
The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?
Tsy manome porofo akory ny firaketana ara-Baiboly fa hisy olona hotahina noho izy tsy miraharaha fotsiny ireo fitsipika nomen’Andriamanitra. Iza no afaka manantena ny hotahina raha tsy miraharaha ireo fitsipiky ny fandikana ara-paminaniana izay naorin’ny Baiboly ao anatiny sy amin’ny alalany ho amin’ny tanjon’ny fandalinana ny faminaniana?
Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.
Avia ankehitriny, ka andeha hifampandinika isika, hoy Jehovah: na dia tahaka ny jaky aza ny fahotanareo, dia ho fotsy tahaka ny oram-panala izy; na dia mena tahaka ny volon-dra aza izy, dia ho tahaka ny volon’ondry. Isaia 1:18
As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.
Rehefa ampiasaintsika ireo fitsipika ara-Baiboly, dia avelantsika ny Baiboly hanorina sy hanamarina raha tena marina na diso ireo fitsipika ireo. Tahaka ny amin’ny fitsipika isan-karazany rehetra avy amin’Andriamanitra, dia misy foana ny hosoka satanika manahaka ireo fitsipika. Noho izany dia tena ilaina, rehefa ampiasaina ny fitsipika iray hanorenana fahamarinana, ny hanandramana na ilay fahamarinana voatondro na ilay fitsipika nampiasaina.
Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.
Ry malala, aza mino ny fanahy rehetra, fa izahao toetra ny fanahy, na avy amin’Andriamanitra izy na tsia; satria maro ny mpaminany sandoka efa nivoaka ho amin’izao tontolo izao. 1 Jaona 4:1
Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.
Tanjona iray hafa koa, ankoatra ny famantarana ny andraikitra ara-paminaniana an’i Etazonia ao amin’ity fandalinana ity, dia ny hamantatra ny hafatra miafina ao amin’ny bokin’ny Apokalypsy izay nafenin’i Jesosy mandra-pahatongan’ity taranaka manokana ity.
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.
Ny zava-miafina dia an’i Jehovah Andriamanitsika; fa izay zavatra nambara kosa dia antsika sy ny zanatsika mandrakizay, mba hankatoavantsika ny teny rehetra amin’ity lalàna ity. Deoteronomia 29:29.
God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.
Ny zava-miafina ara-paminaniana an’Andriamanitra izay aharihary dia natao mba hahafahan’izay mandray izany mitandrina ny lalàny. Tsy mahay mitandrina ny lalàny ny olona raha tsy voasoratra eo am-pony izany. Ny zava-miafina izay esorina ny tombo-kaseny ao amin’ny bokin’ny Apokalypsy dia ampahany amin’ny fizotran’ny Fanahy Masina fanoratana ny lalàn’Andriamanitra ao amin’ny atin’ny fontsika sy eo am-pontsika. Ny zava-miafina izay sokafana ho an’ny olon’Andriamanitra, raha ary raha ekena amin’ny finoana, no mampiorina ny fanekena vaovao.
Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.
Indro, avy ny andro, hoy Jehovah, izay hanaovako fanekena vaovao amin’ny taranak’Israely sy amin’ny taranak’i Joda; tsy tahaka ny fanekena nataoko tamin’ny razany tamin’ny andro nitondrako azy tamin’ny tanany hivoahany avy tany amin’ny tany Egypta; dia ilay fanekeko izay novakiny, na dia efa vadiny aza Aho, hoy Jehovah. Fa izao no fanekena izay hataoko amin’ny taranak’Israely, rehefa afaka izany andro izany, hoy Jehovah: Hataoko ao an-tsainy ny lalàko, ary hosoratako ao am-pony izany; ary Izaho ho Andriamaniny, ary izy ho oloko. Jeremia 31:31–33.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Eo amin’ny andro faran’ny tantaran’ity tany ity dia havaozina ny faneken’Andriamanitra amin’ny olony izay mitandrina ny didiny.” Review and Herald, 26 Febroary 1914.
Revelation 1:1–3 The Final Warning Message:
Apokalipsy 1:1–3 Ny Hafatra Fampitandremana Farany:
The Revelation of Jesus Christ, which God gave unto him, to shew 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 hampiseho amin’ny mpanompony ny zavatra izay tsy maintsy ho tanteraka vetivety; ary Izy naniraka ny anjeliny ka nampahafantatra izany tamin’i Jaona mpanompony; izay nanambara ny tenin’Andriamanitra sy ny filazan’i Jesosy Kristy ary ny zavatra rehetra izay hitany. Sambatra izay mamaky, ary izay mihaino ny tenin’ity faminaniana ity ka mitandrina izay voasoratra ao anatiny; fa efa akaiky ny andro. Apokalypsy 1:1–3.
The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”
Ny andininy telo voalohany ao amin’ny Apokalypsy toko voalohany dia manambara fa ny “Fanambaran’i Jesosy Kristy” no hafatra farany ho an’ny olombelona. Hita mazava fa hafatra izany, satria ny “Fanambaran’i Jesosy Kristy” dia nomen’ny Ray any an-danitra Azy mba hampiseho amin’ny mpanompony izay “tsy maintsy ho tonga vetivety.”
We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.
Ampianarina isika mba hihevitra fa ny “Fanahy Masina no nandrafitra toy izany ny raharaha, na tamin’ny fanomezana ny faminaniana” ary koa “tamin’ireo zava-nitranga aseho.”
“The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
“Ny Fanahy Masina no nandrafitra izany zavatra izany, na tamin’ny fanomezana ny faminaniana izany, na tamin’ireo zava-mitranga aseho ao anatiny, mba hampianatra fa ny olombelona ampiasaina dia tsy maintsy hotehirizina tsy ho hita maso, afenina ao amin’i Kristy, ary ny Tompo Andriamanitry ny lanitra sy ny lalàny no tsy maintsy hasandratra. Vakio ny bokin’i Daniela. Avereno tsirairay avy ireo tantaran’ireo fanjakana aseho ao.” Testimonies to Ministers, 112.
The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”
Ny “zava-mitranga aseho” ary koa ny “fanomezana ny faminaniana” ao amin’ireo andininy telo voalohany amin’ny toko voalohany ao amin’ny Apokalypsy dia maneho mazava tsara ny fizotry ny fifandraisan’Andriamanitra amin’ny olona tsikelikely, ary manondro koa fa ny hafatra ampitaina dia antsoina hoe “Ny Fanambaran’i Jesosy Kristy.”
Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.
Dia nanao zavatra roa tamin’ny hafatra izay noraisiny avy tamin’Andriamanitra i Jesosy Kristy. Nampitondrainy ny anjeliny izany hafatra izany, ary nasehony tamin’ny alalan’io anjely io koa izany hafany izany. Dia nentin’io anjely io tany amin’i Jaona mpaminany ny hafatra, ka nosoratany izany ary nalefany tany amin’ny fiangonana ho anareo sy ho anay. Ny andininy telo voalohany dia “noforonin’ ny Fanahy Masina” tamin’ny fomba izay manasongadina na ny “hafatra” na ny “dingan’ny fifampitana” tafiditra amin’ny fampitana izany hafatra izany.
The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.
Ny andininy telo izay saintsainintsika dia manolotra ny hafatra farany ho an’ny olombelona; kanefa tsy hafatra farany fotsiny izany—fa ny tena zava-dehibe kokoa, ireo andininy telo ireo dia maneho ny hafatra farany “fampitandremana” ho an’ny planeta tany. Ny toetra maha-“fampitandremana” an’ilay hafatra dia aseho rehefa sokajin’olona iray no faritana ho “sambatra” noho izy namaky sy nihaino ary nitandrina “izay zavatra voasoratra ao.” Misy sokajin’olona izay tsy hamaky, na tsy hihaino, izany fampitandremana aseho ho “ny Fanambaran’i Jesosy Kristy” izany. Tsy azo atao ny hahazoany fitahiana. Miharihary fa raha misy sokajin’olona sambatra noho ny famakiana sy ny fihainoana ary ny fitandremana izay zavatra voasoratra, dia misy koa sokajin’olona izay tsy sambatra. Hamaky sy hihaino ary hitandrina ny hafatry ny Fanambaran’i Jesosy Kristy va ny olona iray? Raha izany, dia ho sambatra izy; raha tsy izany, dia ho voaozona izy.
“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.
“Izao no lazain’ny mpaminany hoe: ‘Sambatra izay mamaky’—misy ireo izay tsy hamaky; tsy ho azy ireo ny fitahiana. ‘Ary izay mandre’—misy koa ny sasany izay mandà tsy hihaino na inona na inona momba ny faminaniana; tsy ho an’io sokajin’olona io ny fitahiana. ‘Ary mitandrina izay zavatra voasoratra ao’—maro no mandà tsy hihaino ny fampitandremana sy ny toromarika voarakitra ao amin’ny Apokalypsy; tsy misy amin’izy ireo afaka hitaky ilay fitahiana nampanantenaina. Izay rehetra maneso ny foto-kevitry ny faminaniana sy manaraby ireo tandindona omena eto amin-kalemem-panahy sy amim-pahamendrehana, izay rehetra mandà tsy hanavao ny fiainany sy hiomana ho amin’ny fihavian’ny Zanak’olona, dia tsy hahazo fitahiana.” Ilay Ady Lehibe, 341.
The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.
Ao amin’ny andininy fahatelo, ny fitenenana hoe “efa akaiky ny fotoana” dia manondro fa misy fotoana voafaritra iray izay hahatongavan’ny hafatra fampitandremana farany eo amin’ny tantara. “Ny fotoana,”—(fotoana voafaritra iray) “efa akaiky.” Fotoana voafaritra iray no efa hiroso ho tonga, satria efa akaiky izany, ary ny olon’Andriamanitra (asehon’i Jaona) dia mahafantatra ny hafatra alohan’ny hahatongavan’ilay “fotoana.” Nosoratan’i Jaona ny bokin’ny Apokalypsy manodidina ny faran’ny taonjato voalohany, kanefa ireo andininy ireo dia manambara fa hisy teboka iray eo amin’ny tantara, ela taorian’ny taona 100, izay hanambarana ny hafatra fampitandremana farany. Rehefa “efa akaiky” izany “fotoana” izany, dia haseho amin’ny mpanompon’Andriamanitra ny hafatra izay manondro ny “zavatra izay tsy maintsy ho tonga vetivety.”
In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.
Amin’ity andian-dahatsoratra ity, ny Baiboly sy ny asa soratr’i Ellen White no hampiasaina ho fahefana hanohanana ny fanazavana ny andalan-teny ao amin’ny Baiboly izay hotanisaintsika.
We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.
Hojerentsika koa ny fitsipiky ny fandikana ara-paminaniana nangonin’i William Miller sy ireo fitsipika voafaritra ao amin’ilay fanangonana mitondra ny lohateny hoe *Prophetic Keys*. Hampiasaintsika koa ilay fandalinana ara-paminaniana antsoina hoe *Habakkuk’s Tables*.
We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.
Tsy mikasa hamaritra ny fitsipika rehetra ampiasainay izahay. Noho ny fohifohy dia hiantehitra fotsiny amin’ny fitanisana ny Prophetic Keys compilation izahay ho an’izay maniry hamaky porofo amin’ny an-tsipiriany kokoa momba ilay fitsipika. Miaraka amin’ny andian-dahatsoratra Habakkuk’s Tables, mikasa hanondro fampahafantarana sasantsasany izahay izay anohizana amin’ny halalina kokoa ny lohahevitra iray izay ho voakitikitikay vetivety fotsiny.
As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.
Rehefa mandinika ny bokin’ny Apokalypsy isika dia mamporisika ny fandraisana anjara ampahibemaso, nefa ireo fanehoan-kevitra izay mandray anjara amin’ny fandrosoan’ny fianarana mitohy ihany no hovalinay. Ny sahan’ny adihevitsika dia hahakasika ny andiana famelabelarana ankehitriny, ireo fitsipika ara-paminaniana ampiasaintsika, ary ny vaovao hita ao amin’ny Tabilao-n’i Habakoka.
The Revelation of Jesus Christ, which God gave unto him, to shew 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 hampiseho amin’ny mpanompony ny zavatra izay tsy maintsy ho tanteraka vetivety; ary nampitondrainy izany tamin’ny alalan’ny anjeliny ho amin’i Jaona mpanompony; izay nanambara ny tenin’Andriamanitra sy ny filazan’i Jesosy Kristy ary ny zavatra rehetra izay hitany. Sambatra izay mamaky, ary izay mandre ny tenin’ity faminaniana ity ka mitandrina izay voasoratra ao anatiny; fa efa antomotra ny andro. Apokalypsy 1:1–3.
The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.
Ny teny grika nadika hoe “nambara” dia midika hoe “manondro”. Nandefa ny hafatra tamin’ny alalan’ny anjeliny Izy, ary nambarany tamin’ny alalan’ny anjeliny izany. “Ny” anjeliny dia Gabriela.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Ny tenin’ilay anjely hoe: ‘Izaho no Gabriela, izay mitsangana eo anatrehan’Andriamanitra,’ dia mampiseho fa mitana toerana ambony sady mendri-kaja izy ao amin’ny kianjan’ny lanitra. Raha tonga nitondra hafatra ho an’i Daniela izy, dia hoy izy: ‘Ary tsy misy olona mahery miaraka amiko amin’ireo zavatra ireo, afa-tsy Mikaela [Kristy] Andriananareo.’ Daniela 10:21. Momba an’i Gabriela dia miteny ao amin’ny Apokalypsy ny Mpamonjy ka manao hoe: ‘Ary Izy naniraka sy nanambara izany tamin’ny alalan’ny anjeliny ho an’i Jaona mpanompony.’ Apokalypsy 1:1.” Ilay Fitiavan’i Kristy, 99.
The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.
Ny anjely Gabriela dia nirahina hitondra ny hafatra, ary ny anjely Gabriela koa dia misolo tena ilay hafatra. Rehefa tonga eo amin’ilay teboka ara-tantara ny olombelona izay “efa akaiky ny andro” hanambarana ny hafatra fampitandremana farany, dia anjely iray no misolo tena izany hafatra farany izany. Ao amin’ny bokin’ny Apokalypsy, ny “hafatra” dia matetika aseho amin’ny endriky ny anjely, ary mazava ho azy fa ny teny grika nadika hoe “anjely” ao amin’ny Apokalypsy dia midika hoe iraka.
Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.
Ny fanambarana rehetra ny fahamarinan’Andriamanitra izay tonga teo amin’ny tantara dia fanambaran’i Jesosy Kristy tokoa, nefa ny Fanambaran’i Jesosy Kristy ao amin’ny toko voalohan’ny Apokalypsy no fampitandremana farany ho an’ny olombelona, ary mitranga amin’ny fotoana voafaritra iray izay aseho ho “fotoana” izany. Misy andalana hafa koa ao amin’ny bokin’ny Apokalypsy izay ilazan’i Jaona fa “efa akaiky ny fotoana”. Izany andalana hafa izany no manome vavolombelona faharoa hitsapana ireo filazana voalohany nataoko momba ny andininy voalohany ka hatramin’ny fahatelo.
And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
Ary hoy izy tamiko: Mahatoky sy marina ireo teny ireo; ary ny Tompo Andriamanitry ny mpaminany masina no naniraka ny anjeliny haneho amin’ny mpanompony ny zavatra izay tsy maintsy ho tanteraka tsy ho ela. Indro, avy faingana Aho; sambatra izay mitandrina ny tenin’ny faminanian’ity boky ity.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.
Ary izaho Jaona nahita izany zavatra izany sy nandre izany. Ary rehefa nandre sy nahita aho, dia niankohoka mba hiankohofako teo anoloan’ny tongotry ny anjely izay naneho tamiko izany zavatra izany.
Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
Dia hoy izy tamiko: Tandremo, aza manao izany; fa mpiara-manompo aminao aho, sy amin’ireo rahalahinao mpaminany, ary amin’izay mitandrina ny tenin’ity boky ity: Andriamanitra no ivavaho.
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 22:6–11.
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 hitoetra ho tsy marina ihany; ary izay maloto, aoka izy mbola hitoetra ho maloto ihany; ary izay marina, aoka izy mbola hitoetra ho marina ihany; ary izay masina, aoka izy mbola hitoetra ho masina ihany. Apokalypsy 22:6–11.
At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”
Eo amin’ny fiafaran’ny bokin’ny Apokalypsy no ahitantsika indray ilay foto-kevitra mitovy amin’izay hita eo am-piandohan’ny Apokalypsy. Averina resahina indray ny fizotry ny fampitana sy ny hafatra, rehefa “Jehovah Andriamanitra” no “naniraka ny anjeliny haneho amin’ny mpanompony izay zavatra tsy maintsy ho tonga vetivety.” Ary raha vao naseho tamin’ireo mpanompo ny hafatra izay manondro ny “zavatra tsy maintsy ho tonga vetivety”, dia ambaran’i Kristy fa avy faingana Izy. Io no hafatra mialoha ny fihavian’i Kristy fanindroany, ka noho izany dia io no hafatra fampitandremana farany—dia ilay hafatra iray ihany indrindra izay aseho ho “Ny Fanambaran’i Jesosy Kristy” ao amin’ny andininy voalohany amin’ny toko voalohany. Ny fitahiana izay ampanantenaina ao amin’ireo andininy telo voalohany ao amin’ny Apokalypsy dia averina amin’izao fanambarana izao hoe: “sambatra izay mitandrina ny teny faminaniana ato amin’ity boky ity.”
In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.
Ao amin’ireo andininy ireo no ahitantsika fanitarana ny fizotry ny fifandraisana voalaza ao amin’ny toko voalohany; satria hitantsika fa rehefa avy nanolotra ny hafatra tamin’i Jaona i Gabriela, dia resin’ny halehiben’ilay hafatra tokoa i Jaona ka nitady hiankohoka teo anatrehan’i Gabriela; ary tamin’izany no nampiasan’i Gabriela ny tsy fahazoan’i Jaona tsara mba hampahafantarana fa ireo anjely any an-danitra, ireo mpaminany etỳ an-tany, ary izay rehetra mitandrina ny tenin’ilay hafatra, dia “mpiara-manompo” izay tokony hivavaka amin’Andriamanitra Mpahary, fa tsy amin’ny zavaboarin’Andriamanitra.
These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that 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,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.
Ireo andininy ireo dia mamaritra ireo zava-mitranga sy hafatra mitovy amin’izay saintsainintsika ao amin’ny toko voalohany. Mamerina ireo teny mahatoky sy marina izy ireo, izay mampiseho amin’ny mpanompon’Andriamanitra izay tsy maintsy hatao faingana. Apetraka indray ao anatin’ny tontolon-kevitry ny fizotran’ny fifandraisana eo amin’Andriamanitra sy ny mpanompony ny hafatra. Ao amin’ny toko faharoa amby roapolo dia ahitantsika porofo misimisy kokoa fa io hafatra io no hafatra fampitandremana farany, satria ny “andro” izay “akaiky” dia asongadina ho mitranga eo indrindra alohan’ny hifaranan’ny fotoam-pahasoavan’ny olombelona, fa ny fanambarana hoe: “izay tsy marina, aoka mbola tsy marina ihany izy; ary izay maloto, aoka mbola haloto ihany izy: ary izay marina, aoka mbola ho marina ihany izy: ary izay masina, aoka mbola ho masina ihany izy,” dia manamarika ny fiafaran’ny fotoam-pahasoavana, sady manamarika ny fiandohan’ireo loza fito farany, izay miafara kosa amin’ny Fiavian’i Kristy fanindroany.
“‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.
“‘Amin’izany andro izany dia hitsangana Mikaela, ilay Andriana lehibe izay mitsangana hiaro ny zanaky ny firenenao; ary hisy andro fahoriana, izay tsy mbola nisy tahaka azy hatrizay nisian’ny firenena ka mandraka izany andro izany; ary amin’izany andro izany dia hovonjena ny firenenao, dia izay rehetra hita voasoratra ao amin’ny boky.’ Daniela 12:1.
“When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘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 22:11. Every case has been decided for life or death.” The Great Controversy, 613.
“Rehefa mifarana ny hafatry ny anjely fahatelo, dia tsy miangavy famindram-po intsony ho an’ireo mponina meloka amin’ny tany ny famindram-po. Efa nahavita ny asany ny olon’Andriamanitra. Efa nandray ‘ny ranonorana farany’ izy ireo, dia ‘ny famelombelomana avy eo anatrehan’ny Tompo,’ ary voaomana ho amin’ilay ora sarotra eo anoloany izy. Mirohotra mivezivezy atsy sy aroa any an-danitra ny anjely. Anjely iray miverina avy etỳ an-tany no manambara fa vita ny asany; ny fizahan-toetra farany dia nentina tamin’izao tontolo izao, ary izay rehetra nanaporofo ny tenany ho mahatoky amin’ny didin’Andriamanitra dia efa nandray ‘ny tombo-kasen’Andriamanitra velona.’ Ary amin’izany dia atsahatry Jesosy ny fanelanelanany ao amin’ny fitoerana masina any ambony. Asandrany ny tanany, ary amin’ny feo mahery no ilazany hoe: ‘Vita izany;’ ary ny tafiky ny anjely rehetra dia manaisotra ny satro-boninahiny raha manao izao fanambarana manetriketrika izao Izy: ‘Izay tsy marina, aoka mbola tsy marina ihany izy; ary izay maloto, aoka mbola haloto ihany izy; ary izay marina, aoka mbola ho marina ihany izy; ary izay masina, aoka mbola ho masina ihany izy.’ Apokalypsy 22:11. Efa voadidy ny amin’ny raharaha rehetra, na ho amin’ny fiainana, na ho amin’ny fahafatesana.” Ilay Hery Mifanandrina, 613.
At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.
Eo am-piandohan’ny bokin’ny Apokalypsy sy eo am-pamaranana ny bokin’ny Apokalypsy dia tantara iray ihany no aseho. Ny fampitambarana ireo andalan-teny roa ireo dia ahafahantsika mahatakatra fa ny “Fanambaran’i Jesosy Kristy” no hafatra fampitandremana farany ho an’ny olombelona alohan’ny Fiavian’i Kristy Fanindroany. Ity hafatra ity dia aseho ara-panoharana amin’ny alalan’ny anjely iray izay tonga mialoha indrindra ny hifaranan’ny fotoam-pahasoavana. Io hafatra io dia mampizarazara ny olombelona ho sokajy roa araka ny amin’ny famakiany sy fihainoany ary fitandremany ilay hafatra izay voavaha tombo-kase rehefa “akaiky ny fotoana,”—izany hoe, mialoha indrindra ny hifaranan’ny fotoam-pahasoavana.
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.
“Rehefa manakaiky ny famaranana ny tantaran’ity izao tontolo izao isika, dia mitaky indrindra ny handinihantsika ireo faminaniana mifandraika amin’ny andro farany. Feno fahamarinana ilaintsika ho fantatra ny boky farany ao amin’ny Testamenta Vaovao. Nohajambain’i Satana ny sain’ny maro, ka dia nankasitrahany ny fialan-tsiny rehetra mba tsy hanaovany ny Apokalypsy ho foto-pianarany.
“The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘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.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.
“Ny bokin’ny Apokalypsy, mifandray amin’ny bokin’i Daniela, dia mitaky fianarana akaiky. Aoka ny mpampianatra rehetra izay matahotra an’Andriamanitra handinika ny fomba hahazoany mazava indrindra sy hanehoany ny Filazantsara izay nahatongavan’ny Mpamonjy antsika manokana hampahafantatra amin’ny mpanompony Jaona,—‘Ny fanambaran’i Jesosy Kristy, izay nomen’Andriamanitra Azy, mba hanehoany amin’ny mpanompony ny zavatra izay tsy maintsy ho tonga vetivety.’ Aza misy ho kivy amin’ny fianarany ny Apokalypsy noho ireo tandindona ara-miafina toa hita ao aminy. ‘Raha misy aminareo tsy ampy fahendrena, aoka izy hangataka amin’Andriamanitra, Izay manome malalaka ho an’ny olona rehetra sady tsy manome tsiny.’ ‘Sambatra izay mamaky, sy izay mandre ny tenin’ity faminaniana ity, ka mitandrina izay voasoratra ato anatiny; fa akaiky ny andro.’ Tokony hambarantsika amin’izao tontolo izao ireo fahamarinana lehibe sy manetriketrika voarakitra ao amin’ny bokin’ny Apokalypsy. Ireo fahamarinana ireo dia tsy maintsy hiditra ao anatin’ny lamina sy ny foto-kevitry ny fiangonan’Andriamanitra mihitsy. Tokony hisy fianarana akaiky kokoa sy mazoto kokoa an’ity boky ity, ary famelabelarana matotra kokoa ny fahamarinana raketiny, dia fahamarinana izay mikasika izay rehetra velona amin’izao andro farany izao. Izay rehetra miomana hihaona amin’ny Tompony dia tokony hanao ity boky ity ho lohahevitra ianarana amim-pahatsoram-po sy amim-bavaka. Izany indrindra no ambaran’ny anarany,—fanambarana ny zava-nitranga manan-danja indrindra izay hiseho amin’ny andro farany amin’ny tantaran’ity tany ity. Jaona, noho ny fitokiany mahatoky tamin’ny tenin’Andriamanitra sy ny fanambaran’i Kristy, dia natao sesitany tany amin’ny nosin’i Patmo. Kanefa tsy nampisaraka azy tamin’i Kristy ny sesitany. Nitsidika ny mpanompony mahatoky tao amin’ny sesitany ny Tompo, ary nanome azy fampianarana momba izay ho avy amin’izao tontolo izao.
“This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.
“Ity fampianarana ity no manan-danja indrindra ho antsika; fa isika dia miaina amin’ny andro farany amin’ny tantaran’ity tany ity. Tsy ho ela dia hiditra amin’ny fahatanterahan’ireo toe-javatra izay nasehon’i Kristy tamin’i Jaona fa tsy maintsy hitranga isika. Raha maneho ireo fahamarinana manetriketrika ireo ny iraky ny Tompo, dia tsy maintsy mahatsapa izy fa lohahevitra mahakasika ny mandrakizay no tantaniny, ary tokony hikatsaka ny batisan’ny Fanahy Masina izy, mba hitenenany, tsy ny teniny ihany, fa ny teny omen’Andriamanitra azy.
“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.
“Ny bokin’ny Apokalypsy dia tsy maintsy sokafana ho an’ny vahoaka. Maro no efa nampianarina fa boky voaisy tombo-kase izy io, nefa voaisy tombo-kase ho an’izay mandà ny fahamarinana sy ny mazava ihany. Ireo fahamarinana raketiny dia tsy maintsy torina, mba hananan’ny olona fahafahana hiomana ho amin’ireo toe-javatra izay efa antomotra dia antomotra hiseho. Ny Hafatry ny Anjely Fahatelo dia tsy maintsy atolotra ho toy ny hany fanantenana ho famonjena an’izao tontolo izao izay efa ho levona.”
“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.
“Eo amintsika izao ny loza amin’ny andro farany, ary amin’ny asantsika dia tsy maintsy mampitandrina ny olona momba ny loza misy azy isika. Aoka tsy havela tsy hokitihina ireo toe-javatra manetriketrika izay nambaran’ny faminaniana fa efa ho tanteraka tsy ho ela. Isika dia irak’Andriamanitra, ary tsy manam-potoana ho very isika. Izay te ho mpiara-miasa amin’i Jesosy Kristy Tompontsika dia haneho fahalianana lalina amin’ireo fahamarinana hita ato amin’ity boky ity. Amin’ny penina sy amin’ny feo no hiezahany hampazava ireo zava-mahagaga izay nidinan’i Kristy avy any an-danitra mba haneho.” Signs of the Times, 4 Jolay 1906.
Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”
Maherin’ny zato taona lasa izay, tamin’ny 1906, dia nampahafantarina antsika fa tsy ho ela “hidirantsika ny fahatanterahan’ireo zava-nitranga izay nasehon’i Kristy tamin’i Jaona fa mbola hitranga.” Mbola voaisy tombo-kase ihany ilay hafatra tamin’ny 1906. Zava-dehibe ny mahatakatra fa ny hafatry ny Fanambaran’i Jesosy Kristy dia sokafana amin’ny vahoakan’Andriamanitra fotoana fohy mialoha ny hitrangan’ireo zava-nitranga. Ambara amintsika fa ny bokin’ny Apokalypsy “dia araka indrindra izay ambaran’ny anarany,—fanambarana ny zava-nitranga manan-danja indrindra izay mbola hitranga amin’ny andro farany amin’ny tantaran’ity tany ity.”
They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”
Nosokafana izy ireo mba hahafahan’ny vahoakan’Andriamanitra manome ny fampitandremana, mba hananan’ireo izay mandre izany fampitandremana izany “fotoana hiomanana ho amin’ireo zava-mitranga izay efa ho tonga tsy ho ela.” Tsara homarihina fa—satria i Jaona dia misolo tena ny vahoakan’Andriamanitra ao amin’ilay vanim-potoana eo amin’ny tantara izay tsy maintsy hanambarana ny hafatra—dia i Jaona no manondro ireo olana roa izay nahaenjehana azy. “Noho ny fitokiany mahatoky tamin’ny tenin’Andriamanitra sy ny fanambaran’i Kristy” no “nanaovana sesitany azy ho any amin’ny Nosy Patmo.” Natao sesitany izy satria nanaiky ny Baiboly sy ny Fanahin’ny Faminaniana, izay “fanambaran’i Jesosy.”
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Dia niankohoka teo an-tongony aho mba hiankohofako aminy. Fa hoy izy tamiko: Tandremo, aza manao izany; fa mpanompo namanao aho, sady naman’ireo rahalahinao izay manana ny filazan’i Jesosy; Andriamanitra no ivavaho; fa ny filazan’i Jesosy no fanahin’ny faminaniana. Apokalypsy 19:10.
John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.
I Jaona dia maneho vahoaka iray amin’ny faran’izao tontolo izao izay mahafantatra ny hafatry ny Fanambaran’i Jesosy Kristy, ary enjehina noho ny fihazonany mafy ny Baiboly sy ny Fanahin’ny Faminaniana.
In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.
Ao amin’ireo andininy telo voalohany ao amin’ny toko voalohany dia asongadina ny fizotry ny fampitana hafatra eo amin’Andriamanitra Ray sy ny mpanompony. Ny toko faharoa amby roapolo dia manampy amin’ny fitantarana momba izany fizotry ny fampitana hafatra izany. Ireo andalan-teny roa ireo dia maneho ny fiandohana sy ny fiafaran’ny bokin’ny Apokalypsy, ary miaraka izy ireo no manazava amin’ny antsipiriany ny anjara asan’i Jaona ao amin’ilay fanoharana ara-paminaniana. Tsy izy fotsiny no nanoratra ny tenin’ny Apokalypsy, fa izy koa dia misolo tena ireo izay eo amin’ny faran’izao tontolo izao ka mampita ny hafatra fampitandremana farany.
The Lord gave the word: great was the company of those that published it. Psalms 68:11
Jehovah dia nanome ny teny; lehibe ny antokon’izay nitory izany. Salamo 68:11
John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.
Jaona dia “nahita” sy “nandre” ireo “zavatra” izay mandrafitra ny hafatra, ary nomena didy mba hanoratra sy handefa ny hafatra ho an’ny fiangonana.
Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.
Hoy Izy no Alfa sy Omegà, ny Voalohany sy ny Farany; ary, Izay hitanao dia soraty ao amin’ny boky, ka alefaso ho any amin’ny fiangonana fito izay any Azia; dia ho any Efesosy, sy Smirna, sy Pergamosy, sy Tyatira, sy Sardisy, sy Filadelfia, ary Laodikia. Apokalypsy 1:19.
What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.
Izay “reny” sy “hitany” dia nasaina nosoratany sy nalefany ho any amin’ireo fiangonana fito tao Azia Minora; nefa raha tonga tamin’ireo fiangonana tsirairay kosa, dia i Jesosy no nandidy mivantana tamin’i Jaona ny hafatra, satria ny hafatra rehetra ho an’ny fiangonana fito tsirairay dia manomboka amin’izao teny izao: “Ary soraty ho an’ny anjelin’ny fiangonana ao amin’ny … .” I Jesosy no nanonona mivantana ny hafatra tsirairay ho an’ireo fiangonana.
Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.
Nandidy tamin’i Jaona i Jesosy, ary nilazan’i Jesosy koa i Jaona hanoratra izay hitany sy reny, ary indray mandeha i Jesosy dia nilaza tamin’i Jaona “tsy” hanoratra izay efa reny.
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, tahaka ny fieron’ny liona; ary rehefa niantso izy, dia niteny tamin’ny feony ny kotrokorana fito. Ary rehefa niteny tamin’ny feony ny kotrokorana fito, dia efa saiky hanoratra aho; nefa nahare feo avy tany an-danitra nanao tamiko hoe: Asio tombo-kase izay zavatra nolazain’ny kotrokorana fito, ary aza soratana. Apokalypsy 10:3, 4.
John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.
I Jaona dia nasaina nanisy tombo-kase ny zavatra nambaran’ireo kotroka fito, ary tamin’ny nanaovany izany dia nofatorany tamin’ny tombo-kase ny hafatry ny kotroka fito, tahaka an’i Daniela izay nodidiana hanisy tombo-kase ny bokiny mandra-pahatongan’ny andro 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. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.
Fa ianao, ry Daniela, akombòny ny teny, ary tombohy ny boky mandra-pihavin’ny andro farany; maro no hivezivezy etsy sy eroa, ary hitombo ny fahalalana.... Ary hoy Izy: Mandehana amin’ny alehanao, ry Daniela; fa voahidy sy voaisy tombo-kase ny teny mandra-pihavin’ny andro farany. Daniela 12:4, 9.
“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 efa nilaza ny feony ireo kotrokorana fito ireo, dia tonga tamin’i Jaona ny didy tahaka ilay nomena an’i Daniela momba ilay boky kely hoe: ‘Asio tombo-kase ireo zavatra izay nambaran’ny kotrokorana fito.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.
Ny zavatra amantarintsika dia izao: samy misy hafatra voafaritra mazava na amin’ny faran’ny bokin’ny Apokalypsy na amin’ny fiandohany. Voafaritra koa ny fizotry ny fampitana izany hafatra izany. Resahina manokana ny anjara asan’i Jaona eo amin’ny fampitana ilay hafatra. Indraindray izy dia nanoratra fotsiny izay hitany sy reny. Indraindray kosa dia nobaikoina taminy izay hosoratany, ary indray mandeha aza dia nolazaina taminy mba tsy hanoratra izay efa reny. Ny hafatry ny Fanambaran’i Jesosy Kristy dia omen’ny Ray, ho an’i Jesosy, ho an’i Gabriela, ary avy eo ho an’i Jaona mpaminany, izay nomena ny andraikitra hanoratra ilay hafatra sy handefa izany ho any amin’ny fiangonana.
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.
Soraty izay zavatra efa hitanao sy izay zavatra misy ankehitriny ary izay zavatra mbola ho avy any aoriana. Apokalypsy 1:19.
It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.
Mety ho azo vakina io andininy io nefa tsy fantatra ilay foto-pitsipika ara-paminaniana voatondro ao anatin’ilay didy nomena an’i Jaona mba hanoratra. Ny fanoratana ireo “zavatra” hita sy re dia ny firaketana ny tantara ankehitriny, satria tamin’ny andron’i Jaona dia efa nisy ireo “zavatra” ireo. Ny firaketana ny tantara ankehitriny, ary amin’izany ihany koa no anoratana miaraka ireo zavatra izay mbola ho avy amin’ny andro ho avy, no fitsipika ara-paminaniana fototra ao amin’ny bokin’ny Apokalypsy. Jaona dia nampiasaina mba hanamafisana sy hanehoana mazava indrindra izany foto-pitsipika izany sy ny maha-zava-dehibe azy; fa raha ny marina dia nolazaina izy mba hanoratra “ny zavatra izay misy ankehitriny, ary” amin’ny fanaovanao izany dia hanoratra koa ianao “ny zavatra izay mbola ho avy rahatrizay,” satria miverimberina ny tantara. Io teknika ara-paminaniana io no sonian’i Jesosy, fa ny sonia dia anarana, ary ny anarany ao amin’ny toko voalohan’ny Apokalypsy dia ny Alfa sy Omega. Izy no mampahafantatra ny farany amin’ny fiandohana.
We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.
Vao manomboka ny fandalinana ny “Apokalypsin’i Jesosy Kristy” isika ankehitriny, ary ny andininy telo voalohany amin’ny toko voalohany no dinihintsika amin’izao fotoana izao. Ny hafatra fampitandremana farany, mitondra ny lohateny hoe “Apokalypsin’i Jesosy Kristy”, dia ampitaina avy amin’ny Ray any an-danitra ho amin’i Jesosy, avy eo ho amin’i Gabriela, avy eo ho amin’i Jaona, izay mandrakitra izany ao amin’ny boky iray halefa any amin’ny fiangonana. Satria ny hafatra dia voatonona mivantana tokoa hoe “Apokalypsin’i Jesosy Kristy”, dia zava-dehibe ny manamarika fa, amin’ireo singa rehetra izay efa nosoratana ho an’ny olona tamin’ny alalan’ny Teny ara-tsindrimandry izay manambara an’i Kristy, ilay toetra iray maneho izay maha-Izy Azy sy izay toetrany amin’i Jesosy dia aseho amin’ny asa ataon’i Jaona eo am-pandraketana ny hafatra. Raha nanoratra ny zavatra tamin’izany andro izany izy, dia nanoratra koa ny zavatra izay mbola ho avy.
The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.
Ny fahamarinan’ny fiverimberenan’ny tantara dia aseho rehefa manoratra fampitandremana ho an’ny androny sy ny vanim-potoanany i Jaona, izay sady fampitandremana ho an’ny fotoana ho avy koa. Rehefa nanoratra ho an’ireo fiangonana fito i Jaona tany am-piandohan’ny fiangonana kristiana, dia nanoratra fampitandremana ho an’ny fiangonana kristiana amin’ny faran’izao tontolo izao koa izy. Io toetra mampiavaka ny toetran’i Kristy io dia aseho rehefa antsoina hoe Alfa sy Omega i Kristy, na ny fiandohana sy ny fiafarana, na ny voalohany sy ny farany. Raha ny marina, ny Baiboly dia manondro io toetra mampiavaka ny toetran’i Kristy io ho izay manaporofo fa Izy irery ihany no Andriamanitra.
In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.
Ao amin’ny toko voalohany amin’ny Apokalypsy dia hitantsika Jesosy mampahafantatra ny Tenany ho Alfa sy Omega.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
Tamin’ny Fanahy aho tamin’ny andron’ny Tompo, ary nahare feo mahery teo ivohoko, tahaka ny an’ny trompetra, nanao hoe: Izaho no Alfa sy Omega, ny voalohany sy ny farany; ary, Izay hitanao dia soraty ao amin’ny boky ka alefaso ho any amin’ny fiangonana fito izay any Azia: any Efesosy, sy any Smyrna, sy any Pergamosy, sy any Tyatira, sy any Sardisy, sy any Filadelfia, ary any Laodikia.
And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
Dia nitodika aho mba hahita ilay feo izay niteny tamiko. Ary nony nitodika aho, dia nahita fanaovan-jiro volamena fito; ary teo afovoan’ny fanaovan-jiro fito dia nisy anankiray tahaka ny Zanak’olona, niakanjo akanjo lava midina hatrany an-tongotra, ary nisikina fehikibo volamena teo amin’ny tratrany. Ny lohany sy ny volony dia fotsy tahaka ny volon’ondry, fotsy tahaka ny oram-panala; ary ny masony dia tahaka ny lelafo mirehitra; ary ny tongony dia tahaka ny varahina mamirapiratra, toy ny hoe nodorana tao amin’ny lafaoro; ary ny feony dia tahaka ny fikotroky ny rano be. Ary teny an-tànany ankavanana no nisy kintana fito; ary nivoaka avy tamin’ny vavany ny sabatra maranitra roa lela; ary ny tarehiny dia tahaka ny masoandro mamirapiratra amin’ny heriny.
And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.
Ary non hitako Izy, dia lavo teo an-tongony aho tahaka ny maty. Ary napetrany tamiko ny tanany ankavanana ka hoy Izy tamiko: Aza matahotra; Izaho no voalohany sy farany. Apokalypsy 1:10–17.
There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.
Maro ny fahamarinana ao anatin’ireo andininy ireo, kanefa eto dia izao ihany no tiako asongadina: rehefa ren’i Jaona ny feon’i Kristy tahaka ny trompetra ka nitodika izy mba hahita Izay niteny taminy, dia i Jesosy Kristy no hitany ho Mpisoronabe any an-danitra, tao amin’ny fitoerana masina ao amin’ny fitoerana masina any an-danitra. Avy eo i Jesosy dia nanambara ny Tenany ho Alfa sy Omega ary ho voalohany sy farany. Tao amin’ny hafatra sy ny fampitana azy ao amin’ireo andininy telo voalohany dia nahita tsipika iray momba ny fahamarinana isika izay nifanaraka tamin’ilay tsipika momba ny fahamarinana any amin’ny faran’ny Apokalypsy. Amin’ny maha-Alfa sy Omega Azy, i Jesosy dia maneho ny farany amin’ny fiandohana, ary ny farany amin’ny voalohany. Ao amin’ny faran’ny bokin’ny Apokalypsy, tahaka ny any am-piandohana, dia mbola manambara ny Tenany indray ho Alfa sy Omega Izy.
And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
Ary hoy Izy tamiko hoe: Mahatoky sy marina ireo teny ireo; ary ny Tompo Andriamanitra, Izay nanome ny Fanahy ho an’ny mpaminany masina, no naniraka ny anjeliny hampiseho amin’ny mpanompony ny zavatra izay tsy maintsy ho tanteraka tsy ho ela. Indro, avy faingana Aho; sambatra izay mitandrina ny tenin’ny faminaniana amin’ity boky ity.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
Ary izaho Jaona no nahita izany zavatra izany sy nandre izany. Ary rehefa nandre sy nahita aho, dia niankohoka hivavaka teo anoloan’ny tongotry ny anjely izay nampiseho ahy izany zavatra izany. Dia hoy izy tamiko: Tandremo, aza manao izany; fa mpiara-manompo aminao aho sy ny rahalahinao, dia ny mpaminany, ary izay mitandrina ny tenin’ity boky ity: Andriamanitra no ivavaho.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.
Ary hoy izy tamiko hoe: Aza asiana tombo-kase ny teny faminaniana amin’ity boky ity; fa efa akaiky ny andro.
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.
Izay manao ny tsy marina, aoka mbola hanao ny tsy marina ihany; ary izay maloto, aoka mbola ho maloto ihany; ary izay marina, aoka mbola hanao ny marina ihany; ary izay masina, aoka mbola ho masina ihany.
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.
Ary, indro, avy faingana Aho; ary eo amiko ny valisoako, mba hamaliako ny olona rehetra araka ny asany. Izaho no Alfa sy Omega, ny fiandohana sy ny fiafarana, ny voalohany sy ny farany. Apokalypsy 22:7–13.
The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.
Ny bokin’ny Apokalypsy dia milaza amim-pitandremana fa, rehefa manoratra ny hafatra i Jaona, dia miorina amin’ny foto-kevitry ny fiandohana izay maneho mialoha ny fiafarana izany hafatra izany. Io hafatra io no fahamarinana voalohany aseho ao amin’ny bokin’ny Apokalypsy, ary io fahamarinana io ihany koa no farany ambara ao amin’ny boky. Ary ao amin’ny fanambarana eo am-piandohana sy eo am-pamaranana ny bokin’ny Apokalypsy, Jesosy dia manambara ny Tenany ho Alfa sy Omega, ny fiandohana sy ny fiafarana, ary ho ny voalohany sy ny farany.
The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”
Ny andininy telo voalohany ao amin’ny bokin’ny Apokalypsy dia manondro ny hafatra fampitandremana farany ho an’ny taranak’olombelona. Izany no fampitandremana mialoha ny loza fito farany sy ny Fiavian’i Kristy Fanindroany. Ny hafatry ny Fanambaran’i Jesosy Kristy dia “nalefa ka nohamarinina tamin’ny famantarana” “tamin’ny alalan’ny anjeliny.”
That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.
Io hafatra fampitandremana io ihany dia fantarina koa ao amin’ny andalan-teny farany ao amin’ny Apokalypsy, ary aseho koa ho ilay anjely fahatelo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.
Ary ny anjely fahatelo nanaraka azy ireo ka niteny tamin’ny feo mahery hoe: Raha misy olona miankohoka eo anatrehan’ny bibidia sy ny sariny ka mandray ny mariny eo amin’ny handriny, na eo amin’ny tanany, dia izy koa no hisotro ny divain’ny fahatezeran’Andriamanitra, izay voaidina tsy misy fangarony ao anatin’ny kapoakan’ny fahavinirany; ary hampijalina amin’ny afo sy solifara izy eo anatrehan’ny anjely masina sy eo anatrehan’ny Zanak’ondry; ary ny setroky ny fijaliany dia miakatra mandrakizay doria; ary tsy manam-piatoana na andro na alina izay miankohoka eo anatrehan’ny bibidia sy ny sariny, na izay mandray ny mariky ny anarany. Apokalypsy 14:9–11.
The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.
Ny hafatra fampitandremana farany dia ilay hafatra aseho amin’ny maha-anjely fahatelo azy. Izy no fampitandremana farany, satria izy no manondro mivantana ny fizahan-toetra farany ho an’ny olombelona. Misy anjely iray hafa koa manaraka sy miara-mitambatra amin’ny anjely fahatelo, ary io anjely io koa dia hafatra fampitandremana farany.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Ary rehefa afaka izany zavatra izany, dia nahita anjely iray hafa nidina avy tany an-danitra aho, nanana fahefana lehibe; ary nohazavain’ny voninahiny ny tany. Ary niantso mafy tamin’ny feo mahery izy ka nanao hoe: Rava! rava Babylona lehibe, ka tonga fonenan’ny devoly sy fitoeran’ny fanahy maloto rehetra ary tranom-borona ho an’ny vorona rehetra tsy madio sy maharikoriko. Fa ny firenena rehetra efa nisotro ny divain’ny fahatezeran’ny fijangajangany; ary ny mpanjakan’ny tany efa nijangajanga taminy; ary ny mpandranto amin’ny tany efa nanan-karena tamin’ny habetsahan’ny zava-manitra mahafinaritra avy aminy.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.
Ary reko ny feo hafa avy tany an-danitra nanao hoe: Mivoaha aminy, ry oloko, mba tsy hiray ota aminy ianareo, ary mba tsy handray ny lozany. Fa ny fahotany efa tafakatra hatrany an-danitra, ary Andriamanitra nahatsiaro ny helony. Apokalypsy 18:1–5.
The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.
Ny hafatra izay Fanambaran’i Jesosy Kristy dia aseho ao amin’ny toko voalohany, ny toko faha-efatra ambin’ny folo, ny toko faha-valo ambin’ny folo ary ny toko faha-roa amby roa-polo. Ity hafatra ity dia asehon’ny anjely iray izay fantatra, ao amin’ny filazana voalohany sy farany ao amin’ny Apokalypsy, ho ilay anjely Gabriela; ary avy eo, ao amin’ny toko faha-efatra ambin’ny folo sy faha-valo ambin’ny folo, ilay hafatra dia aseho an’ohatra amin’ny alalan’ny anjely iray manidina eny amin’ny lanitra na midina avy any an-danitra.
The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.
Ilay anjely izay midina avy any an-danitra ao amin’ny toko fahavalo ambin’ny folo dia efa nanehoina mialoha ao amin’ny toko faha‑folo, raha misy anjely midina ka mametraka ny tongony iray eo amin’ny tany ary ny iray eo amin’ny ranomasina. Manana boky iray io anjely io, izay nasaina nohanin’i Jaona, ka mamy eo am-bavany nefa mangidy ao an-kibony. Ny boky nohanin’i Jaona dia hafatra, ary ny hafatra asehon’ilay boky kely dia tandindon’ny hafatry ny anjelin’ny Apokalypsy fahavalo ambin’ny folo; koa izany koa dia fanehoana ny hafatra fampitandremana farany.
We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.
Lazaina amintsika fa ny hafatr’Andriamanitra dia nalefa sy nohamarinin’ny anjely iray; ary rehefa dinihintsika akaiky ao amin’ny bokin’ny Apokalypsy ny amin’ilay hafatra fampitandremana farany izay aseho an-tsary ao, dia hitantsika fa impito no anjely iray no manambara io hafatra fampitandremana farany io. Tamin’ny fisehoana voalohany sy farany dia ilay anjely Gabriela izany. Ary ao amin’ny Apokalypsy toko faha‑folo dia misy anjely iray midina, mitondra boky kely eny an-tànany. Ao amin’ny Apokalypsy toko faha‑efatra ambin’ny folo kosa dia misy anjely telo hafa indray, samy misolo tena ilay hafatra fampitandremana farany avokoa. Ary ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo dia misy anjely iray hafa koa misolo tena io hafatra fampitandremana farany io ihany. Hafatra fampitandremana farany fito no asehon’ny anjely. Ilay voalohany sy ilay farany dia ny anjely Gabriela, ary ireo anjely dimy eo anelanelan’ny voalohany sy ny farany dia anjely ara-panoharana.
Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.
Mazava ho azy fa ny tsirairay amin’ireo fiangonana fito dia samy manana anjely koa, nefa izy ireo dia mitondra hafatra ho an’ireo fiangonana; fa ny hafatra fampitandremana farany izay noresahintsika kosa dia hafatra izay ahitana izao tontolo izao manontolo ho mpihaino azy.
Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.
Ny tsipika fito ara-paminaniana tsirairay avy, izay maneho ny hafatra fampitandremana farany, dia tokony hodinihina akaiky sy hampifanarahana samy izy; kanefa amin’izao dingana izao dia tiako fotsiny ny mamaritra fitsipika fototra iray momba ny Alfa sy Omega. Ny fotoana voalohany anononana lohahevitra iray ao amin’ny Tenin’Andriamanitra no fanovàna lehibe indrindra. Ny fotoana voalohany anononana ny “voa” ao amin’ny Baiboly dia ao amin’ny Genesisy 1:11, izay ilazana antsika fa ny voa dia hamoa “araka ny karazany avy.” Ny fanononana voalohany ny voa dia manasongadina fa manana ny ADN ilaina izy mba hiterahany ny tenany indray. Nambaran’i Jesosy fa ny Tenin’Andriamanitra dia voa.
The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,
Tamin’izany andro izany Jesosy dia nivoaka avy tao an-trano ka nipetraka teo amoron-dranomasina. Ary vahoaka betsaka no nivory teo aminy, ka dia niditra an-tsambokely Izy ka nipetraka; ary ny vahoaka rehetra nitsangana teo amoron-tsiraka. Ary zavatra maro no nolazainy taminy tamin’ny fanoharana hoe,
Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.
Indro, nisy mpamafy iray nivoaka hamafy; ary raha namafy izy, ny voa sasany dia latsaka teny amoron-dalana, ka tonga ny voro-manidina dia nitelina azy. Ny sasany kosa latsaka tamin’ny tany be vato, izay tsy nanana tany betsaka; dia naniry niaraka tamin’izay izy, satria tsy lalina ny tany. Fa nony niposaka ny masoandro, dia maty antambo; ary noho izy tsy nanam-paka, dia nalazo. Ary ny sasany latsaka tamin’ny tsilo; dia naniry ny tsilo ka nangeja azy. Fa ny sasany kosa latsaka tamin’ny tany tsara, dia namoa: ny sasany zato heny, ny sasany enim-polo heny, ary ny sasany telopolo heny. Izay manan-tsofina ho enti-mihaino, aoka izy hihaino.
And the disciples came, and said unto him, Why speakest thou unto them in parables?
Dia nanatona Azy ny mpianatra ka nanao taminy hoe: Nahoana no itenenanao aminy amin’ny fanoharana?
He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Ary namaly ka nanao taminy hoe: Satria nomena anareo ny hahalala ny zava-miafina ny amin’ny fanjakan’ny lanitra, fa aminy kosa tsy nomena izany. Fa na iza na iza no manana dia homena azy, ka hanam-be izy; fa izay tsy manana kosa, na dia izay ananany aza dia hesorina aminy. Koa izany no itenenako aminy amin’ny fanoharana: satria mahita izy, nefa tsy mahita; ary mandre izy, nefa tsy mihaino, sady tsy mahafantatra. Ary tanteraka aminy ny faminanian’Isaia izay manao hoe: Amin’ny fandrenesana no handrenesanareo, nefa tsy ho azonareo; ary amin’ny fahitana no hahitanareo, nefa tsy ho hitanareo akory. Fa tonga mafy ny fon’ity firenena ity, ary ny sofiny efa donto amin’ny fandrenesana, ary ny masony efa nakimpiny; fandrao hahita amin’ny masony izy, sy handre amin’ny sofiny, ary hahafantatra amin’ny fony, ka hibebaka, dia hositraniko izy.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
Fa sambatra ny masonareo, fa mahita izy; ary ny sofinareo, fa mandre izy. Fa lazaiko aminareo marina tokoa fa mpaminany maro sy olo-marina maro no naniry hahita izay zavatra hitanareo, nefa tsy nahita; ary handre izay zavatra renareo, nefa tsy nandre.
Hear ye therefore the parable of the sower.
Koa henoy ianareo araka izany ny fanoharana ny amin’ilay mpamafy.
When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.
Rehefa misy olona mandre ny tenin’ny fanjakana ka tsy mahatakatra izany, dia avy ilay ratsy ka manaisotra izay nafafy tao am-pony. Izy no ilay nandray ny voa teny amoron-dalana.
But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.
Fa izay nandray ny voa teny amin’ny tany vato, dia izy no mandre ny teny ka mandray azy miaraka amin’ny fifaliana avy hatrany; nefa tsy manam-paka ao anatiny izy, fa maharitra vetivety ihany; fa rehefa misy fahoriana na fanenjehana noho ny teny, dia tafintohina miaraka amin’izay izy.
He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
Ary izay nandray ny voa teny amin’ny tsilo dia izay mandre ny teny; ary ny fiahian’izao tontolo izao sy ny fitaky ny harena no manempotra ny teny, ka dia tonga tsy mamoa izy.
But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.
Fa izay nandray ny voa tamin’ny tany tsara dia izay mandre ny teny ka mahafantatra izany; izy koa no mamoa, ka ny sasany mamoa zato heny, ny sasany enim-polo heny, ary ny sasany telopolo heny. Matio 13:1–23.
A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.
Ny voa iray, izay Tenin’Andriamanitra, dia manana ny ADN rehetra ilaina mba hamokarana zavamaniry iray feno tanteraka. Ny filazana voalohany lohahevitra iray ao amin’ny Tenin’Andriamanitra dia ahitana ny singa rehetra momba izany lohahevitra izany izay misy. Ity zava-misy ity dia fantatra amin’ny hoe “ny fitsipiky ny filazana voalohany.” Arakaraka ny handinihana akaiky kokoa ity fitsipika ity no vao mainka hahazoana antoka ny amin’ny fahamarinan’izany.
Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.
Alohan’ny hanohizantsika ny fanazavantsika momba ny Alfa sy Omega ary ny famaritana ny Tenin’Andriamanitra ho voa, dia tsara hodinihina, avy amin’ilay andalan-teny vao notanisaintsika ao amin’i Matio, ny hevitra sasany manan-danja amin’ny fandinihantsika ny bokin’ny Apokalypsy. Ny mpaminany rehetra dia miresaka ny amin’ny faran’izao tontolo izao.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Ny tsirairay tamin’ireo mpaminany fahiny dia tsy dia niteny loatra ho an’ny androny manokana fa kokoa ho an’ny androntsika, ka ny faminaniany dia mbola manan-kery ho antsika. ‘Ary izany zavatra rehetra izany dia nanjo azy ho fanoharana; ary voasoratra izy ireny ho fananarana antsika, izay tratrin’ny faran’izao tontolo izao.’ 1 Korintiana 10:11. ‘Tsy ho an’ny tenany, fa ho antsika no nanompoany tamin’ny amin’ireo zavatra izay efa notorina taminareo ankehitriny tamin’ny alalan’ireo izay nitory ny filazantsara taminareo tamin’ny Fanahy Masina nirahina nidina avy any an-danitra; dia zavatra irian’ny anjely hozahana mihitsy izany.’ 1 Petera 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Ny Baiboly dia nanangona sy namatotra niaraka ny harenany ho an’ity taranaka farany ity. Ireo zava-nitranga lehibe rehetra sy ireo raharaha manetriketrika teo amin’ny tantaran’ny Testamenta Taloha dia efa niverina, ary mbola miverina, ao amin’ny fiangonana amin’izao andro farany izao.” Selected Messages, boky 3, 338, 339.
This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.
Ity andalan-teny ity dia manome vavolombelona telo—(Paoly, Petera ary Ellen White)—mijoro vavolombelona amin’ny zava-misy fa ny mpaminany rehetra dia miresaka ny amin’ny faran’izao tontolo izao, dia ilay fotoana indrindra anesorana ny tombo-kase amin’ny zava-miafina ao amin’ny bokin’ny Apokalypsy. Koa ao amin’ny Matio toko fahatelo ambin’ny folo, raha hoy Jesosy hoe: “sambatra ny masonareo, fa mahita izy; ary ny sofinareo, fa mandre izy. Fa lazaiko aminareo marina tokoa: mpaminany sy olo-marina maro no naniry hahita izay hitanareo, nefa tsy nahita; ary handre izay renareo, nefa tsy nandre,” dia ilay fitahiana voamarika ao amin’ny andininy telo voalohany amin’ny Apokalypsy toko voalohany ihany no nambarany.
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 1:3.
Sambatra izay mamaky, ary izay mandre ny tenin’ity faminaniana ity ka mitandrina izay voasoratra ao anatiny; fa efa antomotra ny andro. Apokalypsy 1:3.
Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”
I Jesosy dia nanolotra ny fanoharana ny amin’ilay Mpamafy, ary avy eo dia notarihina ireo mpianatra hifandray Aminy momba izany fanoharana izany. Kanefa talohan’ny nampidirana azy ireo ho amin’ny fifampikasohana amin’i Jesosy, dia nambarany taminy, ary indrindra indrindra ho antsika, hoe: “Izay manan-tsofina ho enti-mihaino, aoka izy hihaino.”
Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.
I Jesosy dia manolotra ny fanoharana ary mamarana izany amin’ny fampitandremana ho an’izay hihaino. Avy eo ny mpianatra dia tarihina ho amin’ilay dinika izay anatrehan’i Jesosy hevitra lehibe telo farafahakeliny. Asongadiny ny fisian’ny fanavahana eo amin’ny sokajin’ny mpihaino roa, ary amin’ny fanaovany izany dia manondro andininy iray ao amin’ny bokin’i Isaia Izy mba hanome vavolombelona faharoa momba ny sokajin’ny mpihaino roa (fa tsarovy fa izany rehetra izany dia napetraka ao anatin’ny tontolon-kevitry ny amin’ireo izay hihaino). Ny hevitra fahatelo apetrany, ankoatra ireo sokajin’ny mpihaino roa sy ny bokin’i Isaia ho vavolombelona faharoa, dia ny zava-misy fa voa ny Tenin’Andriamanitra. Koa ny zava-misy fa voa ny Tenin’Andriamanitra dia anisan’izay tokony hohenoin’ireo izay mandre ny Fanambaran’i Jesosy Kristy ao amin’ny Apokalypsy toko voalohany. Misy mpihaino roa ao amin’ireo andininy telo voalohany, tahaka ny misy sokajin’ny mpihaino roa ao amin’ny Matio fahatelo ambin’ny folo. Ny Matio fahatelo ambin’ny folo dia manampy fahazavan-tsaina fotsiny momba ireo fomba samihafa andraisin’ireo izay mandà tsy hihaino ny safidy tsy hihaino. Ary ny vavolombelon’i Isaia dia manampy bebe kokoa aza amin’ilay hafatra izay tokony hohenointsika.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
Tamin’ny taona nahafatesan’i Ozia mpanjaka no nahitako ihany koa ny Tompo nipetraka teo ambonin’ny seza fiandrianana, avo sady asandratra; ary ny morontongotr’akanjony nameno ny tempoly. Teo amboniny nisy serafima nitsangana; samy nanana elatra enina avy izy rehetra; ny roa nanaronany ny tavany, ny roa nanaronany ny tongony, ary ny roa nanidinany. Ary niantso ny anankiray tamin’ny anankiray ka nanao hoe: Masina, masina, masina, Jehovah Tompon’ny maro; heniky ny voninahiny ny tany rehetra. Ary nihorohoro ny fanambanin’ny varavarana noho ny feon’ilay niantso, sady feno setroka ny trano.
Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.
Dia hoy aho: Lozako! fa ringana aho; satria lehilahy maloto molotra aho, ary mitoetra eo afovoan’ny firenena maloto molotra; fa ny masoko efa nahita ny Mpanjaka, dia Jehovah Tompon’ny maro.
Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
Ary ny anankiray tamin’ny serafima dia nanidina nankatỳ amiko, nitondra vain’afo velona teny an-tànany, izay nalainy tamin’ny famolaina avy teo ambonin’ny alitara; dia napetrany teo amin’ny vavako izany ka hoy izy: Indro, efa mikasika ny molotrao izao; ka voaisotra ny helokao, ary voadio ny fahotanao.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
Ary reko koa ny feon’ny Tompo nanao hoe: Iza no hirahiko, ary iza no handeha ho antsika? Dia hoy izaho: Inty aho; iraho aho.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
Ary hoy Izy nanao hoe: Mandehana, ka lazao amin’ity firenena ity hoe: Mihainoa tokoa hianareo, nefa aza mahafantatra; ary mijere tokoa hianareo, nefa aza mahatsinjo. Ataovy matavy ny fon’ity firenena ity, ary ataovy mavesatra ny sofiny, ka tampeno ny masony; fandrao mahita amin’ny masony izy, sy mandre amin’ny sofiny, ary mahafantatra amin’ny fony, ka hiova fo, dia ho sitrana.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.
Dia hoy izaho hoe: Tompo ô, mandra-pahoviana? Ary Izy namaly hoe: Mandra-pahafoana ny tanàna ka tsy hisy mponina, ary ny trano ka tsy hisy olona, ary ny tany ho lao indrindra; ary ny Tompo hampanalavitra ny olona, ka hisy fahafoizana lehibe eo afovoan’ny tany. Kanefa mbola hisy ampahafolony ao aminy, ary hiverina izany, nefa holevonina; tahaka ny hazo teil sy tahaka ny hazo ôka, izay mbola misy ny votoatiny ao aminy, raha mihintsana ny raviny; dia toy izany no hahatonga ny taranaka masina ho votoatiny. Isaia 6:1–13.
Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.
Mazava ho azy fa mahagaga tokoa ity andalan-teny avy ao amin’i Isaia ity amin’ny halalin’ny lohahevitra ara-paminaniana resahiny. Maro amin’ireo lohahevitra ireo no efa nodinihina imbetsaka tao amin’ny Tabilao-n’i Habakoka, koa hamintina fotsiny ireo hevitra avy amin’ilay andalan-teny izay manohana ny fandinihantsika ny amin’ny filazan’i Jesosy fa voa ny teniny isika.
In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.
Voaporofo fa efa naorina fa Isaia, ao amin’io andalan-teny io, dia maneho mpaminany iray, ary noho izany dia ny vahoakan’Andriamanitra amin’ny andro farany. Fa mbola zava-dehibe kokoa ho amin’ny hevitsika, Isaia dia maneho vahoaka iray izay niaina tao anatin’ny fahotana, sady mbola niasa tao anatin’ny fiangonan’Andriamanitra. Mandra-pahazoan’i Isaia ny fanambarana ny voninahitr’Andriamanitra, dia tsy nahalala ny fahotanany manokana izy. Laodikiana izy, jamba izy.
“Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’
«I Isaia dia nananatra ny fahotan’ny hafa; nefa ankehitriny izy mahita ny tenany ho tratran’ilay fanamelohana izay efa nambarany tamin’izy ireo. Efa afa-po tamin’ny fombafomba mangatsiaka sy tsy misy aina izy teo amin’ny fanompoany an’Andriamanitra. Tsy nahalala izany izy mandra-panomezana azy ny fahitana ny Tompo. Endrey ny fahakelin’ny fahendreny sy ny talentany ankehitriny raha nijery ny fahamasinana sy ny fiandrianan’ny fitoerana masina izy. Endrey ny tsy fahamendrehany! endrey ny tsy fahafahany ho amin’ny fanompoana masina! Ny fahitany ny tenany dia azo ambara amin’ny tenin’ny apostoly Paoly hoe: “Indrisy, olo-mahantra aho! iza no hanafaka ahy amin’ity tenan’ny fahafatesana ity?”»
“But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.
“Nefa nahazo fanamaivanana i Isaia tao anatin’ny fahoriany. ‘Dia nanidina nankeo amiko ny anankiray tamin’ny serafima, nitondra vainafo velona teny an-tanany, izay nalainy tamin’ny tongo-pamihina teo amin’ny alitara; ary napetrany tamin’ny vavako izany ka hoy izy: Indro, efa nikasika ny molotrao izao; dia afaka ny helokao, ary voadio ny fahotanao.’ Isaia 6:6, 7.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
“Ny fahitana nomena an’i Isaia dia maneho ny toe-piainan’ny vahoakan’Andriamanitra amin’ny andro farany. Omena tombontsoa izy ireo hahita amin’ny finoana ny asa izay mandroso ao amin’ny fitoerana masina any an-danitra. ‘Ary novohana tany an-danitra ny tempolin’Andriamanitra, ka hita tao amin’ny tempoliny ny fiaran’ny fanekeny.’ Raha mijery amin’ny finoana ao amin’ny efitra masina indrindra izy ireo, ka mahita ny asan’i Kristy ao amin’ny fitoerana masina any an-danitra, dia tsapany fa vahoaka maloto molotra izy,—vahoaka izay matetika niteny zava-poana tamin’ny molony, ary ny talenta ananany dia tsy nohamasinina na nampiasaina ho voninahitr’Andriamanitra. Marina tokoa raha kivy izy ireo rehefa ampitahainy ny fahalemena sy ny tsy fahamendrehany amin’ny fahadiovana sy ny hatsaran-toetra mahate-ho tia amin’ny toetra be voninahitr’i Kristy. Kanefa raha izy ireo, tahaka an’i Isaia, ka handray ny fahatsapana izay kasain’ny Tompo hapetraka ao am-po, raha hanetry ny fanahiny eo anatrehan’Andriamanitra izy, dia misy fanantenana ho azy. Ny avana fampanantenana dia eo ambonin’ny seza fiandrianana, ary ny asa natao ho an’i Isaia dia hotanterahina ao aminy. Hamaly ny fangatahana avy amin’ny fo torotoro Andriamanitra.”
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Ny tanjon’ity asa lehibe sy manetriketrika ataon’Andriamanitra ity dia ny hanangona ny amboara ho ao amin’ny trano fitahirizam-bokatra any an-danitra; fa ny tany dia ho feno ny voninahitr’i Jehovah. Koa aoka tsy hisy ho kivy raha mahita ny faharatsiana manjaka sy mandre ny teny avoakan’ny molotra maloto. Rehefa mandamina ny tenany hiady amin’ny olon’Andriamanitra ny herin’ny maizina; rehefa hanangona ny tafiny Satana ho amin’ilay fifanandrinana lehibe farany, ary toa lehibe sy saiky mandresy lahatra ny heriny, [amin’izay] ny fahitana mazava ny voninahitr’Andriamanitra, ny seza fiandrianana avo sady asandratra, voakobana amin’ny avana fanekena, dia hanome fampiononana, toky, ary fiadanana.” Review and Herald, 22 Desambra 1896.
The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.
Ang panana-awon “nagrepresentar sa kahimtang sa katawohan sa Dios sa katapusang mga adlaw.” Ang katawohan sa Dios sa katapusang mga adlaw mao ang mga Laodiceanhon.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
Ary soraty ho amin’ny anjelin’ny fiangonan’ny Laodikeana izao zavatra izao: Izao no lazain’ny Amena, Ilay Vavolombelona mahatoky sy marina, ny fiandohan’ny famoronana nataon’Andriamanitra; Fantatro ny asanao, fa tsy mangatsiaka ianao, ary tsy mafana: aleoko ho mangatsiaka na ho mafana ianao. Koa satria matimaty ianao, ka tsy mangatsiaka ary tsy mafana, dia haloako hivoaka avy amin’ny vavako ianao. Satria hoy ianao: Manan-karena aho, ary nitombo fananana, ka tsy mila na inona na inona; nefa tsy fantatrao fa ianao no fadiranovana sy mahonena sy mahantra sy jamba ary mitanjaka; dia manoro hevitra anao Aho hividy amiko volamena voazaha toetra tamin’ny afo, mba hanan-karena anao; ary fitafiana fotsy, mba hotafianao, ka tsy hiseho ny fahamenaran’ny fitanjahanao; ary hosory fanafody maso ny masonao, mba hahitanao.
As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
Izay rehetra tiako no ananarako sy faizako; koa mazotoa ianao, ary mibebaha. Indro, mitsangana eo am-baravarana Aho ka mandondòna; raha misy mandre ny feoko ka mamoha ny varavarana, dia hiditra ao aminy Aho ka hiara-mihinana aminy, ary izy amiko. Izay maharesy no homeko hipetraka amiko eo ambonin’ny seza fiandrianako, tahaka ny nandreseko kosa ka nipetrahako miaraka amin’ny Raiko eo ambonin’ny seza fiandrianany.
He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.
Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana. Apokalypsy 3:14–22.
“The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.
Ny hafatra ho an’ny fiangonan’ny Laodikia dia fanamelohana mampangovitra, ary mihatra amin’ny vahoakan’Andriamanitra amin’izao andro ankehitriny izao.
“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’
“‘Ary soraty ho an’ilay anjelin’ny fiangonan’ny Laodikiana hoe: Izao no lazain’ny Amena, dia ilay Vavolombelona mahatoky sy marina, ny fiandohan’ny zavaboarin’Andriamanitra: Fantatro ny asanao, fa tsy mangatsiaka ianao ary tsy mafana; enga anie ka mba mangatsiaka ianao na mafana. Koa satria matimaty ianao, ka tsy mangatsiaka ary tsy mafana, dia haloako hiala amin’ny vavako ianao. Fa hoy ianao: Manan-karena aho, sady nitombo fananana, ka tsy manan-java-mahory ahy; nefa tsy fantatrao fa ianao no ory, sy mampahonena, ary mahantra, sy jamba, ary mitanjaka.’”
“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’
“Ny Tompo eto dia mampiseho amintsika fa ny hafatra izay tokony hoentin’ireo mpanompo izay nantsoiny mba hampitandrina ny vahoaka, ho any amin’ny vahoakany, dia tsy hafatry ny fiadanana sy ny filaminana. Tsy hafatra ara-kevitra fotsiny izany, fa azo ampiharina amin’ny lafiny rehetra. Ny vahoakan’Andriamanitra dia aseho ao amin’ny hafatra ho an’ny Laodikia ho eo amin’ny toetry ny filaminana ara-nofo. Miadana izy, sady mino ny tenany ho ao amin’ny toe-panahy ambony eo amin’ny zava-bita ara-panahy. ‘Satria hoy ianao: Manan-karena aho, ary nitombo fananana, ka tsy misy zavatra ilaiko; nefa tsy fantatrao fa ianao no fadiranovana sy mahantra sy jamba ary mitanjaka.’”
“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.
“Inona no fitaka lehibe kokoa mety hanjo ny sain’olombelona noho ny fahatokiana fa marina izy, kanefa diso tanteraka! Ny hafatry ny Vavolombelona Marina dia mahita ny olon’Andriamanitra ao anatin’ny fitaka mampalahelo, nefa mbola marina fo ao anatin’izany fitaka izany. Tsy fantatr’izy ireo fa mampahonena ny toe-piainany eo imason’Andriamanitra. Raha ireo tenenina kosa manambitamby tena fa ao amin’ny toe-panahy ara-panahy ambony izy, ny hafatry ny Vavolombelona Marina dia manapotika ny fiadanam-pony amin’ny fanamelohana manaitra ny amin’ny tena toetrany: fahajambana ara-panahy, fahantrana, ary fahoriana. Ny fijoroana ho vavolombelona, izay manindrona sy masiaka toy izany, dia tsy mety ho fahadisoana, satria ny Vavolombelona Marina no miteny, ary tsy maintsy marina ny fijoroana ho vavolombelony.
“It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.
“Sarotra ho an’ireo izay mahatsiaro ho voaaro ao amin’ny zava-bitany, ary mino ny tenany ho manan-karena amin’ny fahalalana ara-panahy, ny mandray ny hafatra izay manambara fa voafitaka izy ireo ary mila ny fahasoavana ara-panahy rehetra. Ny fo tsy nohamasinina dia ‘mamitaka mihoatra noho ny zavatra rehetra sady ratsy indrindra.’ Naseho ahy fa maro no mamelona tena amin’ny fiheverana fa Kristiana tsara izy, nefa tsy manana taratry ny mazava avy amin’i Jesosy akory. Tsy manana fanandramana velona ho an’ny tenany ao amin’ny fiainana avy amin’Andriamanitra izy ireo. Mila asa lalina sy feno amin’ny fanetren-tena eo anatrehan’Andriamanitra izy ireo, vao hahatsapa ny tena filàny hanao ezaka mafana fo sy maharitra mba hahazoana ireo fahasoavana sarobidin’ny Fanahy.” Testimonies, boky faha-3, 252, 253.
Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.
Rehefa niova fo tamin’ny toe-panahiny Laodiseana Isaia, dia nanolo-tena hitondra ny hafatra fampitandremana farany ho an’izao tontolo izao izy. Ny andininy fahatelo ao amin’ny toko fahenina dia mampifandray ny tantara ara-paminanian’i Isaia amin’ny tantara ara-paminaniana ao amin’ny Apokalypsy fahavalo ambin’ny folo, rehefa midina ny anjely ka manazava ny tany amin’ny voninahiny.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
Ary rehefa afaka izany zavatra izany, dia nahita anjely iray hafa nidina avy tany an-danitra aho, izay nanana fahefana lehibe; ary ny tany dia nohazavain’ny voninahiny. Apokalypsy 18:1.
Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”
Isaia dia maneho ny vahoakan’Andriamanitra amin’ilay fotoana ihoaran’ilay anjely ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, satria raha nentina niditra tao amin’ny fitoerana masina any an-danitra izy, dia nandre ny serafima niantso hoe: “Masina, masina, masina, Jehovah Tompon’ny maro; feno ny voninahiny ny tany rehetra.” Isaia, tahaka an’i Jaona ao amin’ny Apokalypsy, dia maneho ny vahoakan’Andriamanitra izay manambara ny hafatra fampitandremana farany. Jaona dia niantso ny vahoakan’Andriamanitra hoe “ny sisa,” ary Isaia kosa nanondro azy ireo hoe “ampahafolo,” na fahafolon-karena. Ny fototeny ao amin’ny teny Hebreo dia midika hoe “mandoa fahafolon-karena.”
The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.
Ny fanontaniana ara-paminaniana hoe: “mandra-pahoviana?” izay napetrak’i Isaia dia averimberina hatrany ao amin’ny tenin’Andriamanitra (ary raha atao fohy, ny valin’ilay fanontaniana hoe: “mandra-pahoviana?” dia milaza ny fahatongavan’ny lalàna nasionaly momba ny Alahady any Etazonia). Araka an’i Ellen White, amin’izany fotoana izany dia “hanaraka ny fihemorana nasionaly ny faharavana nasionaly,” ary araka an’i Isaia dia amin’izay “ny tanàna ho lao ka tsy hisy mponina, ary ny trano tsy hisy olona, ary ny tany ho rava dia rava, ary ny Tompo hampanalavitra ny olona, ka hisy fandaozana lehibe eo afovoan’ny tany.” Ny “fandaozana lehibe eo afovoan’ny tany” dia ilay “maro” izay resy sy ringana amin’ny Lalàn’ny Alahady araka ny Daniela 11:41. Ireo no olona resahin’ny Isaia enina sy Matio telo ambin’ny folo, izay manan-maso nefa tsy mahita, ary manan-tsofina nefa tsy mandre, ary koa ireo ao amin’ny Apokalypsy telo izay mandà ny torohevitra natao ho an’ny fiangonana Laodikia.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41
Hiditra koa ao amin’ilay tany be voninahitra izy, ary firenena maro no ho lavo; nefa ireo kosa no ho afaka amin’ny tanany, dia Edoma sy Moaba ary ny lohan’ny taranak’i Amona. Daniela 11:41
Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.
Isaia dia nahazo fahitana an’i Jesosy Kristy tao amin’ny fitoerany masina, tahaka an’i Jaona tao amin’ny Apokalypsy. Isaia no maneho ny “ampahafolony” na ny ampahafolon-karena izay “miverina” ary “hohanina” tahaka ny hazo. Ny teny hebreo nadika hoe “hohanina” dia midika ho levon’ny afo. Kanefa ny “ampahafolony” dia manana “vontoatiny” ao anatiny izay tsy levonin’ny afo. Moa ve hita fa ny sivy ampahafolo dia tsy nanana izany vontoatiny izany? Ny afo aseho ho mihinana sy mandany ny hazo teil sy ny hazo ôka dia ny afon’ilay Iraky ny Fanekena izay tonga tampoka ao amin’ny tempoliny ao amin’ny bokin’i Malakia.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Indro, alefako ny irako Aho, ary izy hanomana ny lalana eo anoloako; ary ny Tompo, Izay tadiavinareo, dia ho tonga tampoka ao amin’ny tempoliny, dia Ilay Iraky ny fanekena, Izay ankasitrahanareo; indro, ho avy Izy, hoy Jehovah, Tompon’ny maro.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Fa iza no mahazaka ny andro fihaviany? ary iza no haharitra raha hiseho Izy? fa Izy dia tahaka ny afon’ny mpandrendrika sy tahaka ny savony fanasan’ny mpanadio lamba; Ary hipetraka Izy tahaka ny mpandrendrika sy mpanadio volafotsy; ary hodioviny ny zanak’i Levy, sady hodioviny toy ny volamena sy ny volafotsy izy, mba hanaterany fanatitra amin’ny fahamarinana ho an’i Jehovah. Dia hahafinaritra an’i Jehovah ny fanatitr’i Joda sy Jerosalema, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Malakia 3:1–4.
Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.
Ny fahafolon’i Isaia, (izay ampahafolony) dia ilay “fanatitra amin’ny fahamarinana” ao amin’i Malakia koa. Ny fanatitr’i Malakia dia ny vahoakan’Andriamanitra, aseho amin’ny hoe “ny zanak’i Levy”, izay diovin’ny afo mba hamoaka “fanatitra amin’ny fahamarinana”; ary ireo izay “lanin’ny” afo ao amin’ny fijoroana vavolombelon’i Isaia dia ilay fahafolo, na ampahafolony.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Araka ny fahasoavan’Andriamanitra izay nomena ahy, tahaka ny mpanao mari-trano hendry, dia efa nametraka ny fanorenana aho, ary ny hafa kosa manorina eo amboniny. Nefa aoka samy hitandrina izay olona rehetra ny amin’ny fomba anorenany eo amboniny. Fa tsy misy olona mahay mametraka fanorenana hafa afa-tsy izay efa voapetraka, dia Jesosy Kristy. Ary raha misy olona manorina eo ambonin’izao fanorenana izao amin’ny volamena, volafotsy, vato soa, hazo, bozaka maina, mololo; dia haseho miharihary ny asan’ny olona rehetra; fa ny andro no hampiharihary izany, satria haseho amin’ny afo izany; ary ny afo no hizaha toetra ny asan’ny olona rehetra, mba hahafantarana izay karazany avy. 1 Korintiana 3:10–13.
Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.
Eto dia manambara i Paoly fa ny asan’ny olona rehetra dia haseho amin’ny alalan’ny “afo”. Ao amin’i Malakia, ny afo dia mandoro sy manaisotra ny tain-drendrika. Ao amin’i Isaia, ny fanadiovana ny “ampahafolony” dia tanteraka “rehefa” mianjera ny raviny. Ny ravina dia tandindon’ny ota miafina, ny fihatsarambelatsihy ary ny fireharehana mihoapampana, araka ny ambaran’ny tantaran’i Adama sy Eva.
Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.
Ny “ampahafolony” ao amin’i Isaia dia manana votoatiny ao anatiny izay tsy azo levon’ny afo, ary izany votoatiny izany dia ny “taranaka masina”. Manana an’i Kristy ao anatiny izy ireo, dia ny fanantenan’ny voninahitra. I Isaia dia “taranaka masina” koa ary izy ihany koa no “ampahafolony” izay ambarany. Samy miverina avy amin’ny toe-panahy Laodiseana ho amin’ny toe-panahy Filadelfiana ny “taranaka masina” sy ny “ampahafolony”, amin’ny alalan’ny Fanambaran’i Jesosy Kristy ao amin’ny fitoerany masina.
The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.
Ny fahitan’ny voninahitr’Andriamanitra izay mampiaka-peo an’i Isaia hihiaka fa very izy, fa olona maloto sy mpanota mila famelan-keloka izy, dia mitranga ao amin’ny fitoerana masina any an-danitra amin’ny fotoana anarian’ny hazo ny raviny. Ny teny hoe “ariana” dia midika hoe “roahina hivoaka”, na hoe “tapahina” ny hazo. Ny fanariana an’i Laodikia no aseho eto. Ny “ampahafolo” na ny sisa dia handalo amin’ny “afo” fanadiovana entin’ilay Iraky ny Fanekena ao amin’i Malakia, ka noho izany dia hodorana ara-panahy hiala aminy ny asan’olombelona, ary noho izany dia “ny votoatiny” ihany no havela, izay tsy mety may, dia ilay “Taranaka Masina”. Izay mandà tsy hihaino kosa dia hariana tahaka ny ravina maina maty, na haloan’ny vavan’ny Tompo.
Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.
I Jesosy no Voa Masina, ary ny voa dia mitahiry ao anatiny ny ADN rehetra ilaina hamoahana ny zavamaniry manontolo. Ny Tenin’Andriamanitra dia voa, ary noho izany, ny filazana voalohany zavatra iray ao amin’ny Tenin’Andriamanitra dia mitahiry ny fampahalalana rehetra ilaina hampitomboana io lohahevitra io ho amin’ny fahamatorana feno ao amin’ny mpino, raha takarina araka ny tokony ho izy.
Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.
Ny toko fahenin’i Isaia dia manondro vahoaka iray izay tsy “hihaino” amin’ilay vanim-potoana izay ILAINA ny mihaino mba hotahina amin’ny hafatry ny Fanambaran’i Jesosy Kristy. Ny vahoaka noresahin’i Jesosy dia ny vahoaka voafidin’Andriamanitra; vadiny izy ireo, vahoakan’ny fanekeny izy ireo, dia Isiraely fahiny.
Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.
Ny Isiraely fahiny, na Isiraely voalohany, dia tandindon’i Isiraely ankehitriny, na Isiraely farany. Ny olon’Andriamanitra amin’ny faran’izao tontolo izao dia ny Advantista Mitandrina ny Andro Fahafito, olony voafidy, vadiny, olon’ny fanekeny—Isiraely ankehitriny. Ny vavolombelon’ny tantaran’i Isaia, ampiarahina amin’ny tantaran’i Kristy, dia manome vavolombelona roa izay manamafy fa amin’ny faran’izao tontolo izao dia ho ao anatin’ny “toe-javatra” very sy tsy azo vonjena ny Advantisma Mitandrina ny Andro Fahafito, izay aseho ao amin’ny hafatra ho an’i Laodikia.
They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.
Tsy hoe tsy azo vonjena velively izy ireo, fa tsy azo vonjena fotsiny amin’ny toe-piainany Laodikeana, tahaka an’i Isaia talohan’ny niainany izany sy tahaka ny Jiosy tamin’ny tantaran’i Kristy.
One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.
Anisan’ny zavatra iray tsy maintsy “henoin’ny” Laodiseana ny fanoharana ny amin’ny Mpamafy. Tsy maintsy “henoiny” ao amin’izany fanoharana izany fa ny Tenin’Andriamanitra dia “voa”, dia voa masina. Rehefa “re” izany, dia misy fototra apetraka izay manomboka manokatra ny hafatra miafina ao amin’ny Apokalypsy, satria io hafatra io dia voafono ao anatin’ilay fahafantarana lalina fa Jesosy no Alfa sy Omega, ny Voalohany sy ny Farany, ny Fiandohana sy ny Fiafarana. Ny fahazoana ny fifandraisan’ny farany amin’ny fiandohana dia ahitana koa ny fahazoana fa Jesosy no Teny, ary Izy no Voa.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Tamin’ny voalohany dia ny Teny; ary ny Teny tao amin’Andriamanitra, ary ny Teny dia Andriamanitra. Izy dia tao amin’Andriamanitra tamin’ny voalohany. Izy no nahariana ny zavatra rehetra; ary raha tsy Izy dia tsy nisy nahariana izao zavatra ary rehetra izao. Tao aminy ny fiainana; ary ny fiainana no fahazavan’ny olona. Ary ny mazava mamirapiratra ao amin’ny maizina; ary ny maizina tsy nahafantatra azy. Jaona 1:1–5.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.
Fa tamin’i Abrahama sy tamin’ny taranany no nanaovana ny teny fikasana. Tsy hoy Izy: Ary ho amin’ny taranaka maro, toy ny milaza ny maro; fa toy ny milaza ny iray: Ary ho amin’ny taranakao, dia Kristy izany. Galatiana 3:16.
To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.
Mba hahatakarana ny fifandraisan’ny farany sy ny fiandohana dia ilaina ny fahatakarana ny “lalàn’ny filazana voalohany.” Ny lalàn’ny filazana voalohany dia manambara fa ny fiandohan’ny lohahevitra iray no fanovozan-kevitra lehibe indrindra, satria ao no ahitana ny tantara manontolo; fa tahaka ny Tenin’Andriamanitra dia voa izy. Ny fanovozan-kevitra farany no manaraka azy amin’ny maha-zava-dehibe azy, amin’ny heviny fa eo no ampifamatotra avokoa ny singa rehetra ao amin’ilay tantara ka tsy misy tavela tsy voavaha. Kanefa ireo fanovozan-kevitra eo afovoany momba ny lohahevitra iray no manampy hery sy fahazavana amin’ilay tantara, ary amin’izany heviny izany dia tena ilaina tahaka ny fiandohana na ny fiafarana koa ny afovoany.
There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.
Mbola maro lavitra ny tokony horesahina momba ity lohahevitra ity, nefa rehefa miverina amin’ilay andalan-teny ao amin’ny Matio toko fahatelo ambin’ny folo isika, dia azo marihina fa Jesosy dia nanondro sokajin’olona roa izay mandre na tsy mandre. Mihoatra noho ny fomba iray amin’ny tsy fandrenesana no ambarany, kanefa avy eo dia milaza fitahiana ho an’ireo izay mandre Izy.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.
Fa sambatra ny masonareo, satria mahita izy; ary ny sofinareo, satria mandre izy. Fa lazaiko aminareo marina tokoa fa mpaminany maro sy olo-marina maro no naniry hahita izay hitanareo, nefa tsy nahita; ary handre izay renareo, nefa tsy nandre. Koa henoinareo ny fanoharan’ny mpamafy. Matio 13:16–18.
Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:
Amin’ny lafiny ara-paminaniana, io “fitahiana” io àry dia ilay fitahiana iray ihany indrindra araka ny Apokalypsy 1:3:
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.
Sambatra izay mamaky, ary izay mihaino ny tenin’ity faminaniana ity ka mitandrina izay zavatra voasoratra ao anatiny; fa efa antomotra ny fotoana.
Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.
Ny fanovàn’i Jesosy ao amin’ny Matio toko fahatelo ambin’ny folo mankany amin’ny Isaia toko fahenina, miaraka amin’ny soratr’i Ellen White, dia manamafy fa misy zavatra hita sy re amin’ny faran’izao tontolo izao izay lehibe tokoa, ka lehilahy marina sy mpaminany maro no naniry ny ho velona tamin’izany vanim-potoana izany, tamin’ny fotoana izay haseho tsy ho voaisy tombo-kase intsony ny hafatra fampitandremana farany, ary amin’izay ny olona dia “hahita” sy “handre” izany.
John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.
I Jaona dia nasaina nanisy tombo-kase izay nolazain’ny “Kotrokorana fito” ao amin’ny toko fahafolo, ary ao amin’ny toko faharoa amby roapolo dia atao izao fanambarana izao: “Aza asiana tombo-kase ny teny faminanian’ity boky ity; fa antomotra ny andro.” Ny andininy manaraka dia manondro ny fiafaran’ny fotoam-pitsapana ho an’ny olombelona. Mialoha indrindra ny hifaranan’ny fotoam-pitsapana dia misy fanambarana hanafahana amin’ny tombo-kase ny “Kotrokorana fito”, izay no andalan-teny tokana ao amin’ny bokin’ny Apokalypsy voaisy tombo-kase amin’izany fotoana izany. Momba ny “Kotrokorana fito” dia ampahafantarina antsika fa izy ireo no maneho ny fiandohana sy ny fiafaran’ny Advantisma.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Ny hazavana manokana nomena an’i Jaona izay nambara tao amin’ireo kotro-baratra fito dia famaritana an-tsipiriany ireo toe-javatra izay hitranga eo ambanin’ny hafatry ny anjely voalohany sy faharoa....”
“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.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
«Rehefa efa nanao ny feony ireo kotrokorana fito ireo, dia tonga tamin’i Jaona, tahaka ny tamin’i Daniela momba ilay boky kely, ny didy hoe: “Asio tombo-kase izay zavatra nolazain’ny kotrokorana fito.” Ireo dia mahakasika ny zava-mitranga ho avy izay haseho araka ny filaharany.» The Seventh-day Adventist Bible Commentary, volume 7, 971.
The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.
Ny Kotrokorana Fito dia maneho ireo zava-nitranga nandritra ny fiandohan’ny Advantisma teo amin’ny tantaran’ny hafatry ny anjely voalohany sy faharoa, nanomboka tamin’ny 1798 ka hatramin’ny 22 Oktobra 1844, ary ao amin’io lahatsoratra voalaza etsy ambony io ihany dia ampahafantarina antsika fa ny Kotrokorana Fito dia “mifandray amin’ny zava-nitranga ho avy izay haseho araka ny filaharany.” Ny tantara tany am-piandohan’ny Advantisma dia manazava ny fiafaran’ny Advantisma, satria Jesosy Kristy, amin’ny maha-Alfa sy Omega Azy, dia mametraka ny soniany eo amin’ny tantara manontolon’ny Advantisma, fa tantara masina tahaka ny tantaran’ny Isiraely fahiny izany.
According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.
Araka an’i Jesosy ao amin’ny Matio toko fahatelo ambin’ny folo, ireo zava-nitranga ireo no nirian’ny mpaminany ho hita, ary ireo no nahazoan’ny mpianatra fitahiana noho ny fahalalany azy. Ireo mpianatra ireo dia maneho ny olon’Andriamanitra amin’ny faran’izao tontolo izao, izay voatahy noho izay hitany sy reny. Izay hitany sy reny dia ny hafatry ny Fanambaran’i Jesosy Kristy, izay asehon’ny hafatry ny Kotroka Fito koa, sady maneho ny tantaran’ny Millerita no maneho ny tantaran’ny iray hetsy sy efatra alina amby efatra arivo.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Ny hafatra rehetra nomena tamin’ny taona 1840–1844 dia tsy maintsy ampitaina amin-kery ankehitriny, satria maro ny olona very fitarihana. Tsy maintsy alefa any amin’ny fiangonana rehetra ireo hafatra ireo.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Hoy Kristy nanao hoe: “Sambatra ny masonareo, fa mahita; ary ny sofinareo, fa mandre. Fa lazaiko aminareo marina tokoa: maro ny mpaminany sy ny olo-marina no naniry hahita izay hitanareo, nefa tsy nahita; ary handre izay renareo, nefa tsy nandre” [Matio 13:16, 17]. Sambatra ny maso izay nahita ireo zavatra izay hita tamin’ny taona 1843 sy 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Nomena ny hafatra. Ary tsy tokony hisy fahatarana amin’ny famerenana ny hafatra, fa tanteraka ny famantarana ny andro; tsy maintsy vita ny asa famaranana. Hisy asa lehibe hotanterahina ao anatin’ny fotoana fohy. Tsy ho ela dia homena, araka ny fanendren’Andriamanitra, ny hafatra iray izay hitombo ho antso mafy. Ary amin’izany Daniela dia hijoro amin’ny anjarany, mba hanome ny fijoroany ho vavolombelona.” Manuscript Releases, volume 21, 437.
Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”
Ellen White dia mamantatra ilay tantara izay nofaritan’i Kristy ho tantara izay nirian’ny olo-marina ho hita, ho tantaran’ireo Millerita nanomboka tamin’ny 1840 ka hatramin’ny 1844, ary avy eo dia milaza fa hisy “hafatra iray tsy ho ela homena araka ny fanendren’Andriamanitra, izay hitombo ho antso mafy.” Ny “antso mafy” dia tandindon’ny fampitandremana farany ataon’ny anjely fahatelo, ary rehefa omena izany hafatra izany dia haveriny ny tantaran’ny fiandohan’ny Advantisma. Ny hafatra fampitandremana farany dia ireo “hafatra” izay “tsy maintsy hoentina any amin’ny fiangonana rehetra,” ary ny “hafatra rehetra nomena tamin’ny 1840–1844 dia tsy maintsy hatao mahery vaika ankehitriny.”
The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”
Ny Alpha sy Omega dia mampiseho ny farany miaraka amin’ny fiandohana. Ellen White dia milaza fa “ny hafatra dia tsy maintsy hoentina ho any amin’ny fiangonana rehetra,” ary Jesosy nilaza tamin’i Jaona hoe: “Izaho no Alpha sy Omega, ny voalohany sy ny farany; ary izay hitanao dia soraty ao amin’ny boky, ka alefaso ho any amin’ny fiangonana fito izay any Azia, dia ho any Efesosy, sy Smyrna, sy Pergamosy, sy Tyatira, sy Sardisy, sy Filadelfia, ary Laodikia.”
The messages of 1840 through 1844 are part of what is to be sent to the churches.
Ny hafatry ny taona 1840 ka hatramin’ny 1844 dia isan’izay tokony halefa ho amin’ny fiangonana.