I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.
Efa napetrako tao anatin’ireo lahatsoratra teo aloha ny zavatra maro, ho fiezahana hametraka mialoha ireo teboka fototra sasantsasany ho enti-manondro. Ankehitriny kosa dia hiezaka aho hifantoka bebe kokoa amin’ilay lohahevitra resahina eto. Misaotra anareo noho ny faharetanareo.
From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.
Hatramin’ny voalohany indrindra dia efa niezaka Andriamanitra hampitombo ny fahatakarantsika ny amin’izay maha-Izy Azy sy ny toetrany. Amin’izany asa izany dia nampiasa fomba maro Izy hanampiana ny olona hahatakatra izay naseho ny amin’ny Tenany, ary anisan’ireo fomba ireo ny fampiasany “anarana”, dia na ny anarana maro omena an’Andriamanitra ao amin’ny Soratra Masina, na koa ny anarana omena ireo solontenany voafidy. Mifidy solontenan’ny ratsy sy ny tsara Izy.
He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.
Nampiasainy koa ny fiovan’ny fitondram-potoana teo amin’ny olony voafidiny izay nanao fanekena taminy mba hampitombo tsikelikely, mandritra ny tantara, ny fahatakarana ny toetrany. Koa noho izany, ny tantaran’ireo fiovan’ny fitondram-potoanan’ny fanekena, amin’ny lafiny maro samihafa, dia miresaka koa ny amin’ny fampitomboana ny fahamarinan’ny toetrany sy ny maha-izy Azy.
If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.
Raha raisintsika ho toy ny fampidirana sy fanalahidy ho an’ireo toko manaraka ny Apokalypsy toko voalohany, dia hahita fahamarinana sasany ao amin’io toko fanombohana io isika izay misy fiantraikany amin’ny sisa amin’ny boky. Iray amin’ireo fahamarinana ireo no mifandray amin’izay maha-Izy an’i Jesosy Kristy, fa tsy hoe fotsiny Izy no Alfa sy Omega. Raha misy fahamarinana aseho ao amin’ny toko voalohany ao amin’ny Apokalypsy, dia azo antoka tokoa fa fahamarinana ankehitriny fitsapana ho an’ny taranaka farany izany, ary io taranaka farany io no “taranaka voafidy” izay nofaritan’i Petera.
One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.
Iray amin’ireo toetra mampiavaka ny toetran’i Kristy izay nodinihintsika dia ny maha-Izy an’i Kristy ho Ilay mamantatra ny fiandohana avy amin’ny farany. Ny fotoana nanamafisan’i Kristy ny fanekena tamin’ny maro nandritra ny herinandro iray dia maneho fiovan-pitantanam-potoanan’ny fanekena avy amin’ny Isiraely ara-bakiteny ho amin’ny Isiraely ara-panahy. Ny fiovan-pitantanam-potoana izay voasoritra ao amin’ny Soratra Masina, izay samy manondro ny fitomboan’ny fahalalana momba ny toetra sy ny maha-Izy an’i Kristy, dia i Abrama, Isaka, Jakoba, Josefa, Mosesy, Kristy, William Miller ary ny iray hetsy sy efatra arivo sy efatra alina. Misy andalana hafa koa amin’ny fiovan-pitantanam-potoana izay apetraka eo ambonin’io andalana io, ka manondro ny fitantanam-potoana fito amin’ny fiangonan’Andriamanitra izay asehon’ireo fiangonana fito ao amin’ny Apokalypsy roa sy telo, nefa tsy hodinihintsika aloha izany. Nisy fiovan-pitantanam-potoana tamin’i Adama sy Eva, nasehon’ny teo alohan’ny fahalavoany sy ny taorian’ny fahalavoany, ary mazava ho azy fa nisy koa fiovan-pitantanam-potoana avy tamin’ny talohan’ny Safodrano ho amin’ny taorian’ny Safodrano tamin’ny andron’i Noa. Ireo andalana rehetra ireo dia samy mandray anjara amin’ny fahazavana iatrehantsika, kanefa ny vahoaka voafidy no ifantohantsika ankehitriny.
When Christ began His ministry at the beginning of the covenant week He was baptized.
Rehefa natombok’i Kristy ny asa fanompoany, teo am-piandohan’ny herinandron’ny fanekena, dia natao batisa Izy.
And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.
Ary Jesosy, raha vao natao batisa Izy, dia niakatra niaraka tamin’izay avy teo amin’ny rano; ary, indro, nisokatra taminy ny lanitra, ary hitany ny Fanahin’Andriamanitra nidina tahaka ny voromailala ka nankeo amboniny; ary, indro, nisy feo avy tany an-danitra nanao hoe: Ity no Zanako malalako, Izay sitrako indrindra. Matio 3:16, 17.
The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.
Ny teny voalohany indrindra nataon’Andriamanitra, raha niakatra avy tao anaty rano Jesosy ka nanomboka tamin’izany ny herinandron’ny fanekena, dia ny fanambaran’ny Ray fa Jesosy no Zanak’Andriamanitra. Raha takatsika ny “fitsipiky ny filazana voalohany”, dia mahery vaika izany zava-misy izany. Raha tsy takatsika kosa, dia tsy dia izany loatra.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.
Tamin’ny voalohany Andriamanitra nahary ny lanitra sy ny tany. Ary ny tany dia tsy nisy endrika sady foana; ary aizina no nanarona ny fanambanin’ny lalina. Ary ny Fanahin’Andriamanitra nivezivezy tambonin’ny rano. Genesisy 1:1, 2.
As in Genesis, the anointing ceremony has three persons of the godhead identified.
Toy ny ao amin’ny Genesisy, ny fombafomba fanosorana dia ahitana Olona telo ao amin’ny maha-Andriamanitra voamarika.
The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.
Ny fahamarinana fa Jesosy no Zanak’Andriamanitra, Zanak’i Davida ary Zanak’olona dia nampitebiteby tsy tapaka ny mpanora-dalàna sy ny Fariseo nandritra ny telo taona sy tapany nanaraka. Tamin’ny batisany no niovan’i Jesosy ara-paminaniana avy amin’i Jesosy ho Jesosy Kristy. Rehefa natao batisa Jesosy, dia tonga “Kristy” Izy, izay midika hoe “Ilay Voahosotra” ary mitovy amin’ny teny hoe “Mesia” amin’ny teny Hebreo. Ary mazava ho azy fa niandry Mesia ny Hebreo, ary fantatr’izy ireo fa ho Zanak’i Davida Izy. Rehefa “voahosotra” Izy hanomboka ny telo taona sy tapany masina indrindra teo amin’ny tantaran’ny tany, dia nahita ny Fanahy Masina nidina Izy ary nandre ny Rainy niteny.
It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.
Izany dia lanonana fanosorana lalina indrindra, izay nitoriana ny amin’Ny tenany sy ny asany tamin’izao hafatra izao: “Izy no Zanak’Andriamanitra”. Ny vao mainka nampitahotra ny Jiosy dia tsy hoe Izy no Zanak’Andriamanitra ihany, fa hoe nilaza Izy, amin’ny maha-Zanak’Andriamanitra Azy, fa Andriamanitra tokoa Izy. Tsy zakan’ny Jiosy izay noheveriny ho filazana feno fitenenan-dratsy tahaka izany! Ny olana manitikitika ny Jiosy dia olana manitikitika an’i Abrahama—fa i Abrahama no rain’ny Jiosy, rain’ny fanekena ary koa tandindon’ny finoana takina mba hitoerana amin’ny fepetran’ny fanekena.
Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.
Ny fanoharan’i Abrahama momba ny finoana ilaina mba hidirana ao amin’ny fifandraisana fanekena amin’Andriamanitra dia mitaky ny hitsapana ny finoanao. Ny fitsapana an’i Abrahama, izay hampiseho raha tena izy ny finoany sa fiheveran-tena tsy ara-drariny, dia niorina tamin’ny fampisehoana raha hanaraka ny tenin’Andriamanitra izy—na dia toa nifanohitra tamin’ny tenin’Andriamanitra teo aloha aza izany. Fantatr’i Abrahama fa famonoana olona ny fanatitra olombelona ary fa naneho ny fomba fanao feno fanompoan-tsampin’ireo firenena mpanompo sampy izay nonenany teo afovoany izany. Ny mpanora-dalàna sy ny Fariseo dia nahalala hatramin’ny tantaran’ny fanekena tamin’ny fiandohany fa Andriamanitra iray ihany no Andriamanitra, ary fantatr’izy ireo koa fa nilaza ho Andriamanitra faharoa i Jesosy. Nosedraina tamin’ny fitsapana farany azy ireo izy ireo.
Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.
Mihainoa, ry Isiraely: Jehovah Andriamanitsika dia Jehovah iray ihany. Deoteronomia 6:4.
In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?
Ao amin’ny tantara izay nanoratan’i Mosesy ilay andininy teo aloha, dia efa nilaza tamin’i Mosesy Andriamanitra fa hatramin’izay fotoana izay no hahafantarana Azy amin’ny anarana hoe Jehovah. Tsy ho ny Tompo Andriamanitra Tsitoha ihany intsony Izy, fa hatramin’izany fotoana izany no hahafantarana Azy amin’ny anarana hoe Jehovah. Ao anatin’io tantara io indrindra, izay anamafisany bebe kokoa ny fahalalana ny toetrany araka izay asehon’ny anarany, dia ampahafantariny amin-kafetsena hentitra koa ny Isiraely fahiny fa Andriamanitra iray ihany Andriamanitra. Inona àry no tokony ho noheverin’ny Jiosy tamin’ny andron’i Kristy?
Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.
Taty aoriana tao amin’ny asa fanompoany, raha tonga teo amin’ny fara tampony tamin’ny Fidirana amim-boninahitra tao Jerosalema izany, dia gaga tsy nino indray ny Jiosy fa avelan’i Jesosy hihira fiderana ho Azy ny ankizy.
And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.
Ary ny vahoaka betsaka izay nandeha teo alohany sy izay nanaraka Azy dia niantso hoe: Hosana ho an’ny Zanak’i Davida; Isaorana anie Izay avy amin’ny anaran’ny Tompo; Hosana any amin’ny avo indrindra. Matio 21:9.
The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.
Ang tononon’ny hira izay nahalasa adala ny Fariseo dia ilay ampahany izay nanondro an’i Jesosy ho Zanak’i Davida, ary koa nanondro fa ny Zanak’i Davida dia anaran’ny Tompo. Tamin’ny fiandohan’ny asany, tamin’ny fidirana tamim-boninahitra, ary mazava ho azy teo amin’ny hazofijaliana, ny adihevitra dia nahitana korontana momba ny anaran’i Jesosy.
Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.
Dia hoy ny lohan’ny mpisorona tamin’ny Jiosy tamin’i Pilato hoe: Aza soratana hoe: Ny Mpanjakan’ny Jiosy; fa hoe Izy nilaza hoe: Izaho no Mpanjakan’ny Jiosy. Jaona 19:21.
Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.
Mazava ho azy fa tena ho azo heverina ho marina ihany raha novain’i Pilato ho toy izao ny soratra: “Izaho no, Mpanjakan’ny Jiosy,” satria “Izaho no” no anarana izay nambaràn’i Jesosy momba ny Tenany imbetsaka. Mazava ho azy fa ny fampiharana izany lojika diso izany mba hanovana ny Tenin’Andriamanitra, indrindra raha ny amin’ny tantaran’ny hazo fijaliana, dia zavatra tsy mba hataon’ny olona velively, sa tsy izany? Jesosy dia “Mpanjakan’ny Jiosy,” nefa Izy koa dia “Izaho no,” koa araka izany dia marina amin’ny lafiny iray ny filazana hoe: “Izaho no, Mpanjakan’ny Jiosy,” kanefa tsy izany no hevi-dehibe.
From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?
Hatramin’ny voalohany ka hatrany afovoany ary mandra-pahatongan’ny faran’ireo telo taona sy tapany dia ny anarany no loharanon’ny fikorontanana. Maro ny zavatra tokony ho takarina momba ny tsipiky ny anaran’ny fanekena, nefa eto dia tiako aseho fa nisy fihovitrovitra teo amin’ny faran’ny Isiraely fahiny tao amin’ny fiangonana jiosy izay nifandray tamin’ny anaran’i Kristy. Amin’ny maha-Zanak’i Davida Azy, Izy dia nanana ny fepetra manamarina Azy ho Mesia; amin’ny maha-Zanak’Andriamanitra Azy, (amin’ny heviny hoe Andriamanitra koa Izy) ary amin’ny maha-Zanak’olona Azy, Jesosy dia nametraka fitsapana lehibe teo anoloan’ilay vahoaka voafidy. Ahoana no ahafahan’ity lehilahy ity milaza ho Andriamanitra sady Zanak’Andriamanitra koa, nefa i Mosesy tamin’ny fiandohan’ny tantaran’ny faneken’izy ireo dia efa nanambara mazava tsara fa Andriamanitra dia Andriamanitra iray ihany?
Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.
Kanefa izany no tanjon’i Kristy nandeha teo amin’ny olona. Andriamanitra dia tao aminy nampihavana ny olona tamin’ny tenany, ary nataony izany tamin’ny namelany ny olona hahita an’i Jesosy, izay nampianatra mazava sy mivantana fa raha efa nahita Azy ianareo—dia efa nahita ny Ray. Io tantara io dia maneho ny fiafaran’ny Isiraely ara-bakiteny amin’ny maha-vahoaka nofidin’Andriamanitra azy; ary tamin’ny fiandohana dia nisy fifandirana voamarika momba izay sy inona moa Andriamanitra.
And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.
Ary hoy Farao nanao hoe: Iza moa Jehovah, no hekeko ny feony handefasako ny Isiraely handeha? Tsy fantatro Jehovah, ary tsy handefa ny Isiraely handeha aho. Eksodosy 5:2.
Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.
I Farao dia tsy maneho fotsiny ny tandindon’ny fihantsiana tsy mino an’Andriamanitra manohitra ny fahalalana an’Andriamanitra, fa maneho koa ny fahatakarana ejipsiana mikasika ny Andriamanitr’i Abrahama. Ary imbetsaka no nilazan’ny Tompo fa ny asany mahagaga tany Egypta dia mba hahafahan’ny olombelona mahalala izay Izy. Ny tantaran’ny fiandohan’ny Isiraely ara-bakiteny amin’ny maha-olom-boafidin’Andriamanitra azy dia tandindon’ny farany.
In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!
Ao amin’ireo tantara roa tonta dia misy tsy fahatakarana ny amin’iza sy inona Andriamanitra, izay mifandray amin’ireo anarany samihafa; nefa, ny zava-dehibe kokoa hodinihintsika dia izao: ny tantaran’i Kristy tamin’ny fiafaran’i Isiraely amin’ny maha-vahoaka voafidy azy dia mampiseho fa antony lehibe iray nahatafintohina ny Jiosy ka tsy nanaiky ny Mesiany ny fahafantarany fa ny Tenin’Andriamanitra, teo am-piandohan’ny tantaran’ny fanekeny, no nanambara fa Andriamanitra iray ihany Izy. Endrey ny olana lehibe!
And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.
Ary rehefa izany dia tsy sahy nanontany Azy intsony izy ireo. Ary hoy Izy taminy: Ahoana no ilazany fa Kristy dia zanak’i Davida? Fa Davida tenany manao hoe ao amin’ny bokin’ny Salamo: “Hoy Jehovah tamin’ny Tompoko: Mipetraha eo ankavanako, mandra-panaoko ny fahavalonao ho fitoeran-tongotrao.” Koa raha antsoin’i Davida hoe Tompo Izy, ahoana àry no maha-zanany Azy? Lioka 20:40–44.
This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.
Ito na ang pangwakas na panahon ng tanong at sagot para sa mga Judio, sapagkat pagkatapos ng pakikipag-ugnayang iyon, “hindi na sila nangahas na magtanong pa sa Kaniya ng anuman.” Kasasagot pa lamang Niya sa huling tanong ng Kaniyang ministeryo para sa nawawalang sambahayan (at laging may isang nawawalang sambahayan sa salaysay na makahuhula), at pagkatapos ay Kaniyang ibinangon ang usapin ng Kaniyang pangalan bilang “Anak ni David,” at samakatuwid bilang ang Mesiyas. Sa buong tatlo at kalahating taon, ang pagtatalo ay sumasaklaw sa Kaniyang iba’t ibang mga pangalan, na kumakatawan sa Kaniyang karakter at likas na kalagayan. Ang Kaniyang pangalan ay tinutukoy sa pasimula, sa Kaniyang bautismo, at pagkatapos ay sa Kaniyang huling pakikipag-ugnayan sa nawawalang sambahayan sa matagumpay na pagpasok at sa krus, bukod sa iba pang mga sipi sa mga ebanghelyo.
“The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.
Ny Fariseo dia nivory nanodidina an’i Jesosy raha namaly ny fanontanian’ilay mpanora-dalàna Izy. Ary nitodika Izy ka nanontany azy hoe: “Ahoana no hevitrareo ny amin’i Kristy? Zanak’iza moa Izy?” Io fanontaniana io dia natao hizaha toetra ny finoan’izy ireo momba ny Mesia,—mba hampiseho raha nihevitra Azy ho olombelona fotsiny izy, sa ho Zanak’Andriamanitra. Feo maro niara-namaly hoe: “Zanak’i Davida.” Izany no anaram-boninahitra nomen’ny faminaniana ny Mesia. Raha naneho ny maha-Andriamanitra Azy tamin’ny alalan’ny fahagagana mahery nataony Jesosy, raha nanasitrana ny marary sy nanangana ny maty Izy, dia nifampanontany ny vahoaka hoe: “Moa tsy ity va no Zanak’i Davida?” Ilay vehivavy Syrofenisianina sy Bartimeo jamba ary maro koa no niantso taminy mba hamonjy azy hoe: “Mamindrà fo amiko, Tompo ô, Hianao Zanak’i Davida.” Matio 15:22. Raha nitaingina niditra tao Jerosalema Izy, dia noharabaina tamin’ny antso fifaliana hoe: “Hosana ho an’ny Zanak’i Davida; Isaorana anie Izay avy amin’ny anaran’ny Tompo.” Matio 21:9. Ary ny zaza madinika tao amin’ny tempoly dia namerina izany fiderana feno hafaliana izany tamin’io andro io. Kanefa maro tamin’izay niantso an’i Jesosy hoe Zanak’i Davida no tsy nahafantatra ny maha-Andriamanitra Azy. Tsy azon’izy ireo fa ilay Zanak’i Davida dia Zanak’Andriamanitra koa.
“In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.
“Ho valin’ny fanambaràna fa Kristy no Zanak’i Davida, dia hoy Jesosy: ‘Koa ahoana ary no iantsoan’i Davida Azy hoe Tompo ao amin’ny Fanahy [dia ny Fanahin’ny Tsindrimandry avy amin’Andriamanitra], raha manao hoe: Hoy Jehovah tamin’ny Tompoko: Mipetraha eo an-tanako ankavanana, ambara-panaoko ny fahavalonao ho fitoeran-tongotrao? Koa raha antsoin’i Davida hoe Tompo Izy, ahoana no maha-zanany Azy? Ary tsy nisy olona nahavaly Azy na dia teny iray akory aza, sady tsy nisy sahy nanontany Azy intsony hatramin’izany andro izany.’” Ilay Fitiavana Mandrakizay, 609.
His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.
Ny fanosorana Azy ho Mesia sy ny fifandraisany farany tamin’ireo izay tonga hovonjeny dia mikasika ny maha-Andriamanitra Azy, ny tandindon’ny anarany, ary mazava ho azy, ny fitsipiky ny filazana voalohany. Nofaranan’i Jesosy tamin’ny fampiasana ny tantaran’i Davida ara-bakiteny ny asany mivantana ho an’ny Jiosy, mba hampianatra momba an’i Davida ara-panahy. Nahoana no i Davida no milaza ny amin’ny fotoana ilazan’ny Tompo amin’ny Tompo mba hipetraka eo ambonin’ny seza fiandrianana miaraka Aminy? Satria i Davida mpanjaka tany am-piandohana dia maneho an’i Davida Mpanjaka ara-panahy any amin’ny farany. Ny hany fomba hahazoana tsara ny fanambarana farany nataon’i Jesosy tamin’ilay taranaka very dia ny fahafahana mampihatra ny fitsipiky ny filazana voalohany, izay tsy azo atao raha tsy fantatrao izany fitsipika izany.
His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…
Ny fanambarana farany nataony tamin’ilay trano very dia nitaky fahatakarana ny lalàn’ny filazana voalohany vao ho takarina. Nampiasa an’i Davida sy ny Zanak’i Davida i Jesosy mba hanehoana ny fahamarinana tamin’ilay trano very tao amin’ny fanambarany farany. Tranon’i Davida rahateo izy ireo. Koa nalain’i Jesosy ny ray (Davida) ka navadiny ho amin’ny Zaza (Zanak’i Davida), ary nalainy koa ny zanaka (an’i Davida) ka navadiny ho amin’ny rainy (Davida). Nampodiny ho amin’ny zaza ny Ray, araka izay efa voalaza mialoha fa hataon’ny hafatr’i Elia amin’ny “andro farany.” Izany no hafatra farany nataony tamin’i Israely ara-bakiteny fahiny, ary hafatr’i Elia izany, satria niorina teo ambonin’ny lalàn’ny filazana voalohany. Koa ny lalàn’ny filazana voalohany dia manamarina koa ny hafatr’i Jesosy ho hafatr’i Elia, miorina amin’ilay lalàna mihitsy. Ny lalàn’ny filazana voalohany dia mitaky fa raha ny hafatr’i Elia nentin’i Jaona Mpanao-batisa no voalohany tamin’ny hafatra fampitandremana farany ho an’ilay trano very amin’ny Isiraely, dia ny hafatra farany nomena azy ireo dia tsy maintsy ho ilay hafatr’i Elia koa. Ary dia izany tokoa…
All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.
Rehefa izany rehetra izany, dia hanatsoaka hevitra avy amin’izany aho ankehitriny, miorina amin’ny fitsipiky ny filazana voalohany—ny Alfa sy Omega. Nisy adihevitra momba ny fahatakarana ny hoe iza sy inona Andriamanitra tany am-piandohan’i Israely fahiny, izay naneho mialoha ilay adihevitra mitovy tany amin’ny faran’i Israely fahiny. Tany amin’ny faran’i Israely fahiny, ny asan’i Kristy dia nahitana ny fampianarana ny trano very amin’ny Isiraely ny amin’izay sy izay maha-Andriamanitra Azy. Ao amin’ny tantaran’ny farany dia nisy fanoherana an’i Kristy izay naorina teo ambonin’ny fahamarinana tany am-boalohany izay napetraka tany am-piandohana. Israely ara-panahy amin’ny andro ankehitriny dia hanana ireo toetra ara-paminaniana ireo ihany koa ao amin’ny tantarany.
At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.
Tamin’ny fiandohan’ny Advantisma, dia ampahafantarin’ny mpahay tantara antsika fa ny Millerita dia voaforona indrindra tamin’ny antokom-pivavahana kristiana roa, dia ny Metodista sy ny Christian Connection. Ny finoana fototry ny Metodisma dia nifototra tamin’ny fiainana ny fomba fiaina kristiana marina. Nanana ny “fomba” izy ireo. Ny finoana fototry ny Christian Connection kosa dia azo fintinina ho fanoherana ny foto-pampianarana katolika momba ny Trinite.
As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?
Araka ny nahatraran’ny fikarohako azy, saika ny fitarihana manontolon’ny Millerites no nifikitra tamin’io foto-pampianaran’ny Christian Connection io. Maro ny sampana ao amin’ny Seventh-day Adventist Reform Movement (SDARM) no mbola mifikitra amin’ny fahatakarana Millerite tany am-boalohany momba ny “anti-trinitarianism” sady mampiroborobo izany. Ny olana sarotra iray (ary loharanon’ny adihevitra amin’izao fotoana izao) ho an’ireo izay mitana hatrany ny fahatakarana nentin’ireo pioniera dia ity, sady mbola ho toy izany mandrakariva: ahoana no hamaliana ireo andalan-teny maro sy samihafa izay anohanan’i Sister White mivantana ny toerana ara-poto-pampianarana izay toheriny nefa izy ireo no tazoniny sy ampandrosoiny?
“I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’
“Nampianarina aho hilaza hoe: tsy azo itokiana ny fihetseham-po sy ny fampianaran’ireo izay mitady hevitra ara-tsiansa avo lenta. Izao no fanehoana ataon’izy ireo: ‘Ny Ray dia tahaka ny fahazavana tsy hita maso; ny Zanaka dia tahaka ny fahazavana tonga nofo; ny Fanahy dia ny fahazavana miparitaka eny rehetra eny.’ ‘Ny Ray dia tahaka ny ando, etona tsy hita maso; ny Zanaka dia tahaka ny ando voaangona amin’ny endrika mahafinaritra; ny Fanahy dia tahaka ny ando latsaka eo amin’ny sezan’ny aina.’ Fanehoana iray hafa koa izao: ‘Ny Ray dia tahaka ny etona tsy hita maso; ny Zanaka dia tahaka ny rahona matevina; ny Fanahy dia orana nilatsaka ka miasa amin’ny hery mamelombelona.’”
“All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.
“Ireo fanehoana rehetra araka ny spiritisma ireo dia tsinontsinona fotsiny. Tsy lavorary izy ireo, tsy marina. Mampahalemy sy mampihena ny Voninahitra Lehibe izay tsy misy fitoviana eto an-tany azo ampitahaina aminy. Andriamanitra tsy azo ampitahaina amin’ny zavatra nataon’ny tanany. Zavatra eto an-tany ihany ireny, miaritra eo ambanin’ny ozon’Andriamanitra noho ny fahotan’ny olombelona. Ny Ray tsy azo faritana amin’ny alalan’ny zavatra eto an-tany. Ny Ray no fahafenoan’ny maha-Andriamanitra rehetra amin’ny tena, ary tsy hitan’ny mason’ny mety maty.”
“The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
Ny Zanaka dia ny fahafenoan’ny Maha-Andriamanitra rehetra naseho miharihary. Ny Tenin’Andriamanitra dia manambara Azy ho “endrika tena izy maneho ny toetrany.” “Fa toy izao no nitiavan’Andriamanitra izao tontolo izao, nomeny ny Zanani-lahy Tokana, mba tsy ho very izay rehetra mino Azy, fa hanana fiainana mandrakizay.” Eto no anehoana ny maha-olona ny Ray.
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.
“Ang Manghuhupay na ipinangako ni Cristo na ipadadala matapos Siyang umakyat sa langit ay ang Espiritu sa buong kapuspusan ng Pagka-Diyos, na inihahayag ang kapangyarihan ng banal na biyaya sa lahat ng tumatanggap at sumasampalataya kay Cristo bilang isang pansariling Tagapagligtas. May tatlong buháy na persona ng makalangit na tatluhan; sa pangalan ng tatlong dakilang kapangyarihang ito—ang Ama, ang Anak, at ang Espiritu Santo—yaong mga tumatanggap kay Cristo sa pamamagitan ng buhay na pananampalataya ay binautismuhan, at ang mga kapangyarihang ito ay makikipagtulungan sa masunuring mga nasasakupan ng langit sa kanilang mga pagsisikap na ipamuhay ang bagong buhay kay Cristo.” Special Testimonies, Series B, number 7, 62, 63.
The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.
Mampahafantatra ny andalan-teny hoe ny “fihetseham-pon’ireo” izay namaritra ny Ray sy ny Zanaka ary ny Fanahy tamin’ny “zavatr’izao tontolo izao.” Avy eo dia hoy izy: “Tsy azo faritana amin’ny zavatr’izao tontolo izao ny Ray.” Mariho ireo teboka roa ambara ao, na dia mety ho toa fifanoherana aza ny iray amin’izany. Amariparitiny eto ny famaritana diso ny maha-Andriamanitra, izay, raha lazaina amin’ny fomba iray, dia mamaritra andriamanitra telo. Famaritana diso momba ny maha-Andriamanitra izany, nefa tsy manome fanamarihana akory izy mikasika ny zava-misy fa ilay famaritana diso ny maha-Andriamanitra dia tsy marina koa satria diso ny isan’ny andriamanitra ao amin’ny maha-Andriamanitra.
Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.
Mariho koa fa milaza izy fa tsy azo ampiasaina mba hilazana ny Ray ny zavatry ny tany. Ao anatin’izany filazana izany indrindra anefa, izy tenany no mampiasa ny zavatry ny tany. Olombelona no manana zanaka sy reny sy ray ary nenitoa sy havana mpiray tam-po. Ary i Jesosy milaza amintsika fa tsy hisy fanambadiana intsony any an-danitra, ao amin’ilay tany vaovao, fa ho tahaka ny anjely isika. Tsy misy anjely lahy sy vavy. Ny voambolana ampiasain’ny olombelona izay mamaritra ny fifandraisany samy izy no nampiasain’Andriamanitra hampianatra antsika momba ny toetrany sy ny maha-Izy Azy; kanefa na dia “ny zavatry ny tany” aza izay nampiasain’ny fitaomam-panahy hampianarana ny olona ny toetra sy ny maha-Andriamanitra an’Andriamanitra dia tsy lavorary.
We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.
Efa nampahafantarina antsika fa, “Misy olona velona telo ao amin’ilay fitambaran-telo any an-danitra” … “dia ny Ray sy ny Zanaka ary ny Fanahy Masina.” Fahavetavetana ny mampifamatotra fihetseham-po ara-panahy avy amin’ny spiritisma eto an-tany amin’ireo olona telo ireo, kanefa tsy fahavetavetana ny mampifandray “ny anaran’ireo hery lehibe telo ireo” amin’ny famaritana ara-Baiboly ny Maha-Andriamanitra.
The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.
Nilaza ilay mpaminanivavy fa “ny anarana” an’ireo hery lehibe telo izay mandrafitra ny Andriamanitra dia ny Ray, ny Zanaka ary ny Fanahy Masina. Tahaka ny amin’ny fahamarinana ara-Baiboly rehetra, rehefa atambatra andalana manampy andalana, ny fijoroana vavolombelona feno dia tsy maintsy ahitana ny famantarana rehetra izay efa nambara. Tokony hatambatra ny fijoroana vavolombelon’ireo mpaminany. Omen’i Daniela an’i Kristy ny anarana hoe Palmoni (anisan’ny anarana hafa koa izany, saingy ohatra fotsiny izao). Antsoin’i Jaona hoe Alfa sy Omega Izy, ary antsoin’i Mosesy hoe Jehovah. Araka an’i Ellen White, ny anarany dia ny Ray, ny Zanaka ary ny Fanahy Masina.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“I Satana dia ... manindry tsy an-kijanona ny sandoka—mba hampivily hiala amin’ny fahamarinana. Ny fitaka farany indrindra ataon’i Satana dia ny hanafoana ny herin’ny fijoroana vavolombelon’ny Fanahin’Andriamanitra. ‘Raha tsy misy fahitana, dia very ny olona’ (Ohabolana 29:18). Hiasa amin-kafetsena i Satana, amin’ny fomba samihafa sy amin’ny alalan’ny fitaovana samihafa, mba hampihozongozona ny fitokisan’ny vahoaka sisa tavela amin’Andriamanitra amin’ny fijoroana vavolombelona marina.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Hisy fankahalana hovelomina hanoherana ny Testimonies izay avy amin’i Satana. Ny asan’i Satana dia ny hampihozongozona ny finoan’ny fiangonana amin’izy ireny, noho izao antony izao: Tsy afaka mahita lalana mazava toy izany i Satana hampidirany ny fitakolony sy hamatorany ny fanahy ao anatin’ny famitahany, raha toa ka ankatoavina ny fampitandremana sy ny fananarana ary ny torohevitr’ ny Fanahin’Andriamanitra.” Selected Messages, boky 1, 48.
A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.
Teboka haingana iray avy amin’ity andalan-teny ity. Jaona dia natao sesitany tany Patmo noho ny Tenin’Andriamanitra sy ny filazana an’i Jesosy. Misy vondrona kendrena roa ho an’ny hafatry ny anjely fahatelo: ireo izay ivelan’ny Advantisma sy ireo izay ao anatin’ny Advantisma. Jaona dia maneho Advantista iray izay tsy vitan’ny hoe enjehin’izao tontolo izao noho ny fankatoavany ny Baiboly, fa enjehina koa noho ny fankatoavany ny soratry ny Fanahin’ny Faminaniana. Ny fanenjehana atao amin’ny Fanahin’ny Faminaniana dia avy ao anatiny, fa tsy avy any ivelany.
At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.
Tamin’ny fiandohan’ny Isiraely fahiny, rehefa afaka efa-jato taona tany Egypta, ireo izay tokony ho vahoaka voafidin’ny fanekena dia tsy nitandrina intsony ny Sabata. Tsy nahalala ny toetra amam-panahin’i Kristy izy ireo. Nifikitra tamin’ny fahatakarana diso momba an’Andriamanitra izay nampioreniny tao am-pony fony izy ireo tao anatin’ny fahababoana. Ny loza folo; ny fanafahana teo amin’ny Ranomasina Mena; ny mana avy any an-danitra; ny fitoerana masina sy ny fanaka rehetra tao aminy; ny fombafomba masina; ny kianja, ny fitoerana masina, ary ny fitoerana masina indrindra; ny lalàn’Andriamanitra; ny Vatolampy izay nanaraka azy; ny rano izay nivoaka avy tamin’ilay Vatolampy izay nanaraka azy, ary na dia ilay menarana teo amin’ny tsato-kazo aza, dia natao avokoa mba hampitombo ny fahalalana an’Andriamanitra tao amin’ny vahoaka voafidiny. Fampianarana nandroso tsikelikely izany. Ary izany fampianarana nandroso tsikelikely izany dia nitohy mandra-pahatongan’ny fotoana izay “tsy sahy nanontany Azy intsony izy” ny mpanora-dalàna, ary tamin’izay Izy dia nanondro ilay lohahevitra farany indrindra izay mbola ho azon’izy ireo nodinihina ampahibemaso niaraka taminy, ary mahakasika ny anaran’i Davida izany sy izay maha-izy an’i Kristy ary ny maha-Izy Azy.
At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.
Tamin’ny fiandohan’ny Isiraely ara-panahy maoderina, taorian’ny 1260 taona tao Babylona ara-panahy, ireo izay tokony ho vahoakan’ny fanekena voafidy dia tsy mbola nitandrina intsony ny Sabata. Tsy nahafantatra ny toetra amam-panahin’i Kristy izy ireo. Nifikitra tamin’ireo fiheveran-diso momba an’Andriamanitra izay namboleny tao aminy fony izy ireo mbola tany amin’ny fahababoana izy. Ny tantaran’ny Advantisma, mbamin’ireo mari-pamantarana rehetra teo aminy, ireo fihemorana, ireo fifanarahana mampandefitra, ary ireo tolona anatiny, dia tonga tamin’ny teboka iray tamin’ny taona 1880, raha nivoaka ny The Desire of Ages. Voarakitra ao anatin’io boky io, eo amin’ny pejy faha-671, ny fahatakarana momba ny maha-Andriamanitra izay efa nivoatra lavitra mihoatra noho ilay fahatakarana izay nipoitra avy tamin’ny taonjato fahavalo ambin’ny folo.
Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).
Nanana fifanolanana teo amin’ny Isiraely fahiny tamin’ny fiafarany, izay nateraky ny fahatakarana voafetra ny amin’ny Maha-Andriamanitra, fahatakarana izay niorina tamin’ny fomba fahazoany azy hatramin’ny tantaran’ny fiandohany. Ny filazan’i Jesosy dia milaza fa na ny Ray, na ny Zanaka, na ny Fanahy Masina, izy rehetra dia samy “ny fahafenoan’ny maha-Andriamanitra amin’ny tena” (Kolosiana 2:9). Ny vavolombelon’ny Soratra Masina dia milaza hoe: “Mihainoa, ry Isiraely: Jehovah Andriamanitsika dia Jehovah iray ihany” (Deoteronomia 6:4).
Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.
I Israely ankehitriny dia mifikitra amin’ny hevitra samihafa momba ny Maha-Andriamanitra, ary iray monja no marina. Amin’ny faran’i Israely ankehitriny dia hamita ny asa fanambarana ny toetrany Andriamanitra, amin’ny fanaovany izany raha mbola maharitra ny fotoam-pitsarana. Izany no nataony tamin’ny Jiosy, ary tsy miova mandrakizay Izy. Azo antoka fa mbola hitombo hatrany ny fahatakarantsika ny maha-izy sy ny toetran’Andriamanitra mandritra ny mandrakizay, nefa efa nisy tsipika ara-paminaniana voafaritra tsara momba ny fahamarinana, izay mampiseho ny ezak’Andriamanitra hampianatra ny olony momba ny tenany; ary anisan’izany fampianarana tadiaviny ampianarina ankehitriny izany tantara izany, ary ny fanazavana hita ao amin’ny tenin’ny faminaniana momba io fizotran’ny fanabeazana io dia manondro fiafaran’ny adihevitra iray izay mifanaraka amin’ny fifaranan’ny fotoam-pitsarana.
“Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.
“I Kristy dia ilay Zanak’Andriamanitra efa nisy talohan’ny zava-drehetra, sady misy avy amin’ny Tenany…. Raha miresaka ny fisiany talohan’ny zavatra rehetra Kristy, dia averiny any amin’ny vanim-potoana tsy manam-piandohana ny sain’ny olona. Omeny toky isika fa tsy nisy na oviana na oviana fotoana izay tsy naha-Teo Azy tao amin’ny firaisana akaiky tamin’Andriamanitra mandrakizay. Ilay nihainoan’ny Jiosy ny feony tamin’izany fotoana izany dia efa niaraka tamin’Andriamanitra, tahaka ny iray nobeazina niaraka taminy.” Signs of the Times, August 29, 1900.
“He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.
“Izy dia nitovy tamin’Andriamanitra, tsy manam-petra sady mahefa ny zavatra rehetra…. Izy no Zanaka mandrakizay, izay misy amin’ny tenany.”
“While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.
“Na dia miresaka ny amin’ny maha-olombelona an’i Kristy fony Izy teto an-tany aza ny Tenin’Andriamanitra, dia milaza mazava sy hentitra koa ny amin’ny fisiany talohan’ny nahatongavany ho nofo. Ny Teny dia nisy amin’ny maha-zavaboary masina Azy, dia tahaka ny Zanak’Andriamanitra mandrakizay, ao amin’ny firaisana sy ny maha-iray Amin’ny Rainy. Hatramin’ny mandrakizay Izy no Mpanelanelana amin’ny fanekena, Ilay iray izay tokony hahazoan’ny firenena rehetra ambonin’ny tany, na Jiosy na Jentilisa, fitahiana, raha manaiky Azy izy. ‘Ny Teny tao amin’Andriamanitra, ary ny Teny dia Andriamanitra.’ Talohan’ny namoronana ny olona na ny anjely, ny Teny dia tao amin’Andriamanitra, ary Andriamanitra. Review and Herald, 5 Aprily 1906.”
In the passage she quotes from John’s very first words.
Ao amin’ilay andalan-teny dia mitanisa avy amin’ireo teny voalohany indrindra nataon’i Jaona izy.
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. John 1:1–3.
Tany am-piandohana ny Teny, ary ny Teny dia tao amin’Andriamanitra, ary ny Teny dia Andriamanitra. Izy dia tao amin’Andriamanitra tany am-piandohana. Ny zavatra rehetra dia nataony; ary raha tsy Izy dia tsy nisy zavatra ary izay zavatra natao. Jaona 1:1–3.
In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.
Tamin’ny voalohany dia nisy Andriamanitra roa, fara fahakeliny, fa i Jaona vao nilaza hoe: “Andriamanitra ny Teny ary tao amin’Andriamanitra Izy.” Ao amin’ny andininy voalohan’ny Genesisy, ny teny hebreo hoe “Elohim” dia adika hoe Andriamanitra. Matetika ao amin’ny Tenin’Andriamanitra ny “Elohim” no apetraka ao anatin’ny rafitra ara-pitsipi-pitenenana izay manondro Andriamanitra tokana, nefa teny milaza maro izy, na izany aza. Esorin’i Jaona ny fiheverana fa ny “Elohim” ao amin’io andininy io dia Andriamanitra tokana amin’ny alalan’ny fijoroany ho vavolombelona fanindroany momba izany lohahevitra izany. Ny fijoroany ho vavolombelona dia mametraka Andriamanitra roa, fara fahakeliny.
More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.
Mbola mampanahy kokoa ho an’ireo anti-trinitariana izay milaza fa manohana ny Fanahin’ny Faminaniana ny zava-misy fa tany am-piandohana dia “ny Fanahin’Andriamanitra nivezivezy tambonin’ny rano.” Moa va ny “Fanahy” izay nivezivezy tambonin’ny rano no Ray sa ny Zanaka, sa Izy no olona fahatelo ao amin’ilay antokon-telo any an-danitra, araka ny iantsoan-dRahavavy White Azy? Ny andininy telo voalohany ao amin’ny Filazantsaran’i Jaona dia arahin’ireto teny ireto.
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 1:4, 5.
Tao aminy ny fiainana; ary ny fiainana no fahazavan’ny olona. Ary mamirapiratra ao amin’ny maizina ny fahazavana; ary tsy nahafantatra azy ny maizina. Jaona 1:4, 5.
The reference to light and dark is in complete agreement with the beginning of Genesis which says.
Ny filazana ny mazava sy ny maizina dia mifanaraka tanteraka amin’ny fiandohan’ny Genesisy izay milaza hoe.
And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.
Ary hoy Andriamanitra nanao hoe: Misy mazava anie; dia nisy mazava. Ary hitan’Andriamanitra fa tsara ny mazava; dia nosarahin’Andriamanitra ny mazava sy ny maizina. Genesisy 1:3, 4.
We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”
Hiverina vetivety isika amin’ireo andalan-tsoratra roa mifanandrify ireo momba ny mazava izay lohahevitra ao amin’ny tantaran’ny famoronana manaraka aorian’ny fampidirana ny Andriamanitra. Tany am-piandohana, ny fahamarinana voalohany resahina dia ny firafitra na ny toetran’ny Andriamanitra. Kanefa tsy mijanona io andalan-tsoratra io raha tsy eo amin’ny toko faharoa andininy faha-telo, izay ahitantsika fa ny teny telo farany ao amin’ny famoronana dia manomboka amin’ireo litera hebreo telo izay miara-mamolavola ny teny adika hoe “fahamarinana.”
The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.
Ny fiandohan’ny fitantaran’ny famoronana dia mampahafantatra ny maha-Andriamanitra, avy eo maneho ny hery mahary ao amin’ny Teniny, ary avy eo mamarana ny andalan-teny amin’ny sonia avy amin’Andriamanitra izay maneho ny fahamarinana, ny hafatry ny anjely fahatelo, ary ny anaran’Andriamanitra araka ny asehon’ny Alfa sy Omega.
And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.
Ary tamin’ny andro fahafito dia vitan’Andriamanitra ny asany izay nataony; ary nitsahatra tamin’ny andro fahafito Izy, tamin’ny asany rehetra izay nataony. Ary Andriamanitra nitahy ny andro fahafito ka nanamasina azy; satria tamin’izany no nitsaharan’Andriamanitra tamin’ny asany rehetra, dia izay noforoniny sy nataony. Genesisy 2:2, 3.
The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.
Ny fiafaran’ireo fahamarinana voalohany ampianarina ao amin’ny Tenin’Andriamanitra no tampon’ilay andalan-teny. Mifarana amin’ireo teny telo hoe “Andriamanitra”, “namorona”, ary “nanao” izy, ka manasongadina ny fiandohan’ilay andalan-teny izany, nefa mitovy lanja amin’izany koa no anasongadinany ny Sabatan’ny andro fahafito. Ny Sabata, mazava ho azy, no tandindon’ny famoronana sy famantarana eo amin’Andriamanitra sy ny olony voafidiny. Ny “Fahamarinana” dia aseho amin’ireo litera telo manomboka ny tsirairay amin’ireo teny telo farany momba ny famoronana ireo. Ny fanambarana dia manindry mafy ny halehiben’ny lanja sy ny maha-zava-dehibe ny fahamarinan’ny Sabata, kanefa tsy latsa-danja amin’izany ihany koa fa ireo litera telo ireo dia maneho ny dingana telo amin’ny hafatry ny anjely voalohany sy faharoa ary fahatelo. Koa ao amin’ny andalan-teny voalohany indrindra ao amin’ny Baiboly, ny Sabata amin’ny maha-famantarana ny herin’Andriamanitra mpamorona Azy dia fantarina koa ho foto-pitsapana amin’ny faran’ny andro. Ny boky farany ao amin’ny Baiboly dia manome vavolombelona fahatelo hiaraka amin’ny fanambaran’i Jaona ao amin’ny filazantsarany.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
Jaona ho an’ny fiangonana fito izay any Azia: ho aminareo anie ny fahasoavana sy ny fiadanana, avy amin’Ilay ankehitriny sy taloha ary ho avy; ary avy amin’ny Fanahy fito izay eo anoloan’ny seza fiandrianany; ary avy amin’i Jesosy Kristy, Izay Vavolombelona mahatoky sy Lahimatoa avy amin’ny maty ary Andrianan’ny mpanjakan’ny tany. Ho an’Izay tia antsika sy nanasa antsika ho afaka amin’ny fahotantsika tamin’ny rany ihany, ary efa nanao antsika ho mpanjaka sy mpisorona ho an’Andriamanitra sady Rainy; ho Azy anie ny voninahitra sy ny fanapahana mandrakizay mandrakizay. Amena. Indro, avy miaraka amin’ny rahona Izy; ary ny maso rehetra hahita Azy, eny, na dia izay nandefona Azy aza; ary ny firenena rehetra ambonin’ny tany hitomany noho ny aminy. Eny tokoa, Amena. Izaho no Alfa sy Omega, ny voalohany sy ny farany, hoy ny Tompo, Ilay ankehitriny sy taloha ary ho avy, dia ny Tsitoha.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 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. Revelation 1:4–11.
Izaho Jaona, izay rahalahinareo koa sady mpiara-miombona aminareo amin’ny fahoriana sy amin’ny fanjakana ary amin’ny faharetan’i Jesosy Kristy, dia tany amin’ny nosy atao hoe Patmo noho ny tenin’Andriamanitra sy noho ny filazana an’i Jesosy Kristy. Tamin’ny Fanahy aho tamin’ny andron’ny Tompo, ary nahare feo mahery tao ivohoko toy ny feon-trômpetra, 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, dia any Efesosy, sy Smyrna, sy Pergamosy, sy Tyatira, sy Sardisy, sy Filadelfia, ary Laodikia. Apokalypsy 1:4–11.
The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.
Ny andininy telo voalohany ao amin’ny toko voalohan’ny Apokalypsy dia manondro ny hafatra fampitandremana farany sy ny fomba ampitondrana izany hafatra izany avy amin’Andriamanitra ho amin’ny olombelona. Ambarany koa fa Apokalypsin’i Jesosy Kristy izany, ka izany no manamarika ny maha-samihafa ny bokin’ny Apokalypsy sy ny bokin’i Daniela. Ny iray dia faminaniana, ary ny iray kosa fanambarana.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Ao amin’ny Apokalypsy no ihaonan’ny boky rehetra ao amin’ny Baiboly sy iafarany. Eto no famenon’ny bokin’i Daniela. Ny iray dia faminaniana; ny iray kosa fanambarana. Ny boky izay nasiana tombo-kase dia tsy ny Apokalypsy, fa ilay ampahany amin’ny faminanian’i Daniela mikasika ny andro farany. Nandidy ilay anjely hoe: ‘Fa ianao kosa, ry Daniela, afeno ireo teny ireo, ka asio tombo-kase ny boky mandra-pahatongan’ny andro farany.’ Daniela 12:4.” Asan’ny Apostoly, 585.
In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”
Ao amin’ny bokin’ny Apokalypsy dia misy andalan-tsoratra ara-paminaniana izay tokony ho fantarina sy hampiarahana, andalana manaraka andalana. Ireo andalana ara-paminaniana rehetra ireo dia miafara ao amin’ny bokin’ny Apokalypsy, nefa tsy ny bokin’ny Apokalypsy no boky voaisy tombo-kase, ary tsy ny bokin’i Daniela manontolo akory no nofatorana, fa izay voaisy tombo-kase tao amin’ny bokin’i Daniela dia “izany ampahany amin’ny faminanian’i Daniela izany, izay mifandraika amin’ny andro farany.”
The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.
Ny “andro farany” dia azo takarina amin’ny heviny ankapobeny, kanefa ny fahatakarana azy ho teny nentin’ny tsindrimandry, (izay tena izy tokoa) dia mitaky antsika koa handinika raha misy tandindona ara-paminaniana mifamatotra amin’ilay fiteny hoe “andro farany”. Ny “andro farany” dia vanim-potoana voafaritra ao amin’ny tantara ara-paminaniana, ary maro ny tsipika manohana izany. Manantena aho fa hampiseho izany tantara izany ato ho ato. Izy io indrindra dia ny tantara manomboka amin’ny 1798 ka hatramin’ny fifaranan’ny fotoam-pahasoavana. Fomba iray ahafantarana izany ny hoe, tao amin’ny fanompoam-pivavahana ara-bakiteny tao amin’ny fitoerana masina dia nisy andro iray tamin’ny taona izay naneho ny fitsarana, ary izany no Andro Fanavotana. Io fombafomba ara-bakiteny io dia tandindon’ilay antsoin-dRahavavy White hoe Andro Fanavotana tandindonina tanteraka. Ny Andro Fanavotana ara-paminaniana na ara-panahy dia maneho ny “andro farany” amin’ny androm-pahasoavana, maneho ny vanim-potoanan’ny fitsarana farany.
The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.
Ny faminaniana ao amin’i Daniela izay voaisy tombo-kase dia nisy lafiny roa. Nisy faminaniana mikasika ny andro farany izay neken’ny Millerita, ka nanambara ny fanokafana ny fitsarana. Io ampahan’i Daniela io dia asehon’ny fahitana teo amoron’ny ony Ulai ao amin’ny toko faha-valo sy faha-sivy. Ny faminaniana iray hafa izay voaisy tombo-kase ao amin’i Daniela kosa dia manambara ny famaranana ny fitsarana, sy ny faran’ny Advantisma, sy ny faran’i Etazonia, ary ny faran’izao tontolo izao. Izany fahitana izany dia nasehon’ny ony Hiddekel.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.
“Ny fahazavana izay noraisin’i Daniela avy tamin’Andriamanitra dia nomena indrindra ho an’izao andro farany izao. Ny fahitana izay hitany teny amoron’ny Ulai sy ny Hiddekel, ireo ony lehibe ao Sinara, dia eo am-panatanterahana ankehitriny, ary ny toe-javatra rehetra izay nambara mialoha dia ho tanteraka tsy ho ela.” Testimonies to Ministers, 112, 113.
The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”
Ny fahitana momba an’i Ulai dia nohamahafisina tamin’ny taona 1798 ary miresaka ny fitoeran’Andriamanitra sy ny vahoakany. Ny fahitana momba an’i Hiddekel kosa dia nohamahafisina tamin’ny taona 1989 rehefa, araka ny voalaza ao amin’ny Daniela toko faha-iraika ambin’ny folo, andininy faha-efapolo, ireo firenena naneho ny Firaisana Sovietika taloha dia nofongoran’ny fahefana papaly sy i Etazonia, ary miresaka ny fahavalon’ny vahoakan’Andriamanitra. Ireo fahitana roa ireo dia miasa tahaka ny fiangonana fito sy ny tombo-kase fito ao amin’ny bokin’ny Apokalypsy. Ny iray dia ny tantara anatiny momba ny fiangonana ary ny iray kosa dia ny tantara ivelany momba ny fiangonana, ary samy mandrakotra ny halavan’ny fotoana manontolo izy roa sady “indrindra ho an’” “izao andro farany izao.”
But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.
Kanefa na dia lazaina amintsika aza fa ny bokin’ny Apokalypsy dia tsy ilay boky voaisy tombo-kase, dia lazaina amintsika koa fa boky voaisy tombo-kase izy.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Ny Apokalipsy dia boky voaisy tombo-kase, nefa boky voasokatra koa. Mirakitra zava-mitranga mahagaga izay hotanterahina amin’ny andro farany amin’ny tantaran’ity tany ity izy. Ny fampianaran’ity boky ity dia mazava sy voafaritra tsara, fa tsy mifono zava-miafina na tsy takatry ny saina. Ao anatiny dia averina raisina ilay tsipika iray amin’ny faminaniana izay hita ao amin’i Daniela. Misy faminaniana sasany naverin’Andriamanitra, ka izany no anehoany fa tokony homena lanja izy ireny. Tsy mamerina zavatra tsy misy dikany lehibe ny Tompo.” Manuscript Releases, volume 9, 8.
The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.
Voavaha ny bokin’ny Apokalypsy satria voavaha ny faminaniana ao amin’i Daniela, ary ireo tsipika faminaniana mihitsy izay voavaha ao amin’i Daniela dia ireo ihany koa no hita ao amin’ny Apokalypsy. Izay voaisy tombo-kase tao amin’ny bokin’ny Apokalypsy dia ampahany amin’ny Apokalypsy izay mifandray manokana amin’ny vahoakan’Andriamanitra amin’ny “andro farany.” Rehefa nanoratra izao fanambarana izao i Rahavavy White, ny “kotrokorana fito” dia mbola voaisy tombo-kase tamin’ny fotoana nanoratany izany, ka izany no nanoratany hoe “boky voaisy tombo-kase izy.” Nilaza koa izy fa ny bokin’i Daniela no “boky izay voaisy tombo-kase,” amin’ny endrika milaza lasa. Ho azy dia efa voavaha izany tamin’ny taona 1798.
What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.
Ny voaisy tombo-kase mikasika ny kotro-baratra fito nandritra ny androm-piainany dia tsy ireo zava-mitranga ho avy asehon’ny kotro-baratra fito ihany akory, fa indrindra indrindra dia ny hoe ny “kotro-baratra fito” no maneho fa ny fiandohan’ny Advantisma dia mifanindran-dalana amin’ny fiafaran’ny Advantisma. Ny “kotro-baratra fito” dia manambara ny fitsipika ara-paminaniana manan-danja indrindra ilaina mba hahazoana ny Fanambaran’i Jesosy Kristy, sady manambara koa toetra iray amin’ny maha-izy sy ny toetran’Andriamanitra, dia ny maha-Izy Azy ho fiandohana sy fiafaran’ny zavatra rehetra. Ny faminaniana dia manondro fa misy fivelarana voaomana tsara amin’ireo fahamarinana mifandray amin’ny maha-izy sy ny toetran’Andriamanitra.
Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.
Jesosy, rehefa aseho ho ilay “Liona avy amin’ny firenen’i Joda”, dia maneho ny asa tanterahiny eo am-panambarany ny fahamarinana amin’ny fomba miandalana sy voalamina manerana ny tantara. Izy no manisy tombo-kase ny teny faminaniana mandra-pahatongan’ny fotoana izay tokony hahatakarana izany. Izy no manisy tombo-kase sy manaisotra ny tombo-kase amin’ny fahamarinana ho amin’ny tanjon’ny fampianarana. Amin’ny maha-Palmony Azy, Jesosy no Ilay Mpandahatra Isa Mahagaga, Tompon’ny fotoana izay mifehy ny tantarany. Amin’ny maha-Alfa sy Omega Azy, dia Izy, ankoatra ny zavatra hafa, no Tompon’ny fiteny. Amin’ny maha-Liona avy amin’ny firenen’i Joda Azy, Izy no Ilay mifehy ny fotoana hanehoana ny fahamarinana amin’ny olona.
In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.
Ao amin’ny toko voalohany amin’ny Apokalypsy, aorian’ireo andininy telo voalohany, dia aseho ny Andriamanitra telo izay iray ho antokon-javatra telo samy hafa miavaka.
John to the seven churches which are in Asia: Grace be unto you, and peace,
Jaona ho an’ny fiangonana fito izay any Azia: fahasoavana anie ho anareo sy fiadanana,
from him which is, and which was, and which is to come;
avy amin’Ilay ankehitriny, sy izay taloha, ary izay ho avy;
and from the seven Spirits which are before his throne;
ary avy amin’ny Fanahy fito izay eo anatrehan’ny seza fiandrianany;
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.
Ary avy amin’i Jesosy Kristy, izay Vavolombelona mahatoky, sy Lahimatoa natsangana tamin’ny maty, ary Andrianan’ny mpanjakan’ny tany. Apokalypsy 1:4, 5.
The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.
Ny fampidirana ao amin’ny boky farany ao amin’ny Baiboly dia mandefa fiarahabana mazava ho an’ny fiangonan’Andriamanitra, izay manondro ny Ray sy ny Fanahy ary ny Zanaka. Ny fiafaran’ny Tenin’Andriamanitra dia mamerina ny fiandohana, ary amin’ny fanaovana izany dia manasongadina ny maha-zava-dehibe ny fahatakarana marina ny maha-Andriamanitra. Izany dia ataony ho an’ireo izay ho Filadelfiana ka hamorona ny iray hetsy sy efatra arivo sy efatra alina. Izy ireo no vahoakan’ny fanekena farany, izay efa naseho tamin’ny tandindona nanerana ny tsipiky ny tantaran’ny fanekena. Ireo vavolombelona ireo, ankoatra ny fahamarinana hafa, dia mametraka fa Andriamanitra dia nitady tsikelikely hampitombo ny fahalalana ny toetrany sy ny maha-izy Azy nanerana ny tantara ara-paminaniana.
The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.
Ny marika lehibe indrindra ao amin’ny Baiboly maneho ny tsy fahampian’ny fahalalan’ny olona an’Andriamanitra dia i Farao, izay nisolo tena an’i Egypta, mariky ny izao tontolo izao manontolo, ary noho izany dia ny olombelona rehetra. Izany tsangambato izany no manomboka ny fizotry ny tantara eo am-piandohan’ny Isiraely ara-bakiteny, izay nitadiavan’Andriamanitra hampahafantatra ny anarany. Tamin’ny faran’ny Isiraely ara-bakiteny dia naverina indray ny adihevitra momba ny anaran’Andriamanitra. Tamin’ny faran’ny Isiraely ara-bakiteny dia nasian’i Jesosy marika ny fifandraisany tamin’ny Jiosy tamin’ny alalan’ny fanondroany ny tantaran’i Davida sy ny fampiasany ny “fitsipiky ny filazana voalohany” mba hanehoana ny fanambarana farany mikasika ny fahajamban’ny Jiosy Laodiseana. Tsy azon’izy ireo izay nolazainy, satria tsy fantany ny fitsipiky ny Alfa sy Omega, ary tsy fantany koa ny Alfa sy Omega izay nitsangana teo anoloan’izy ireo.
At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.
Tamin’ny fiandohan’ny Isiraely ara-panahy dia hita mitovy lalana amin’ilay fifanandrinana naseho an’ohatra tao amin’ny tantaran’i Mosesy. Raha nandalo tao anatin’ny tantaran’ny “andro farany” ny Advantisma, dia nomena fahafahana maro hahatakatra bebe kokoa ny amin’ny Alfa sy Omega, tahaka izay nitranga tamin’ny Isiraely fahiny. Ho avy ny fotoana izay tsy hisy fanontaniana intsony hapetraka eo amin’ny fiafaran’ny Advantisma, tahaka izay tamin’ny andron’i Kristy.
Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.
Raha miverina amin’ilay andalan-teny ao amin’ny Apokalypsy toko voalohany isika, dia hitantsika fa ny fahasoavana sy ny fiadanana dia avy Aminy, Izay ankehitriny, sy izay taloha, ary izay ho avy, ary koa avy amin’ny Fanahy fito, ary koa avy amin’i Jesosy. Ny Maha-Andriamanitra dia aseho amin’i Jesosy, ny Fanahy fito, ary Ilay ankehitriny, sy taloha, ary ho avy; ka izany no ahafahantsika mahalala fa ny Ray no manana ireo toetra aseho amin’Ilay ankehitriny sy taloha ary ho avy. Ireo toetra ireo dia maneho ny maha-mandrakizain’Andriamanitra. Efa nisy mandrakariva Izy, ary ao amin’ny andininy faha-valo sy faha-sivy dia ampiharina mazava amin’i Jesosy izany toetra izany.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 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. Revelation 1:8–11.
Izaho no Alfa sy Omega, ny fiandohana sy ny fiafarana, hoy ny Tompo, Ilay ankehitriny sy taloha ary ho avy, dia ny Tsitoha. Izaho Jaona, izay rahalahinareo koa sady mpiara-miombona aminareo amin’ny fahoriana sy amin’ny fanjakana ary amin’ny faharetan’i Jesosy Kristy, dia tany amin’ny nosy atao hoe Patmo noho ny tenin’Andriamanitra sy noho ny filazana an’i Jesosy Kristy. Tamin’ny Fanahy aho tamin’ny andron’ny Tompo, ary nandre feo mahery tao 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 any amin’ny fiangonana fito izay any Azia: any Efesosy, sy Smirna, sy Pergamosy, sy Tyatira, sy Sardisy, sy Filadelfia, ary Laodikia. Apokalypsy 1:8–11.
Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”
Ireo izay manana Baiboly izay manonta ny tenin’i Jesosy amin’ny loko mena dia mahalala fa ao amin’ny andininy faha-valo sy faha-iraika ambin’ny folo dia i Jesosy no miteny. Ao amin’ireo andininy ireo, i Jesosy dia manambara fa Izy dia manana ilay toetra mandrakizay mitovy tanteraka amin’ny an’ny Ray, raha manondro ny Tenany ho “ny Tompo, Izay ankehitriny, sy Izay taloha, ary Izay ho avy”; ary ampian’i Jesosy koa fa Izy no “ny Tsitoha.”
The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.
Ny zavatra voalohany indrindra lazain’i Jesosy eo am-piandohan’ny bokin’ny Apokalypsy, dia ilay boky izay manambara fa izany no Fanambaran’i Jesosy Kristy, dia izao: Izy no Alfa sy Omega, fa Izy koa dia mandrakizay tahaka ny Ray, ary Izy koa dia Andriamanitra Tsitoha. Ny toetran’ny maha-Andriamanitra no teny voalohany indrindra ao amin’ny bokin’ny Apokalypsy avy amin’i Jesosy. Ireo toetra ireo dia vato mahatafintohina mivantana ho an’ireo Advantista izay mbola miaro ny toeran-kevitra tany am-boalohany momba ny Maha-Andriamanitra. Mino izy ireo fa nisy fotoana izay nitondran’ny Ray ny Zanany hiseho.
The end of the book of Revelation agrees with the beginning of the book of Revelation.
Ny fiafaran’ny bokin’ny Apokalypsy dia mifanaraka amin’ny fiandohan’ny bokin’ny Apokalypsy.
The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.
Ang Ikalawang Pagparito ay sumusunod sa paglalarawan ng Pagka-Diyos. Sa kabanata dalawampu’t dalawa ay makikita natin na ang wakas ng aklat ay kaayon ng simula ng aklat, at ang talata labindalawa ay kaagapay ng talata pito ng kabanata isa sa pagtukoy sa Ikalawang Pagparito.
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. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.
Ary, indro, avy fa avy faingana Aho; ary ato 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. Sambatra izay manao ny didiny, mba hananany fahefana amin’ny hazon’aina, ary hiditra amin’ny vavahady ho ao an-tanàna izy. Fa any ivelany ny alika sy ny mpanao ody ratsy sy ny mpijangajanga sy ny mpamono olona sy ny mpanompo sampy ary izay rehetra tia sy manao lainga. Izaho Jesosy no naniraka ny anjeliko hanambara aminareo izany zavatra izany any amin’ny fiangonana. Izaho no fakany sy taranak’i Davida, ary ilay kintana mamirapiratra fitarik’andro. Ary ny Fanahy sy ny ampakarina manao hoe: Avia. Ary aoka izay mandre hanao hoe: Avia. Ary aoka izay mangetaheta ho avy. Ary izay mety, aoka izy handray maimaim-poana ny ranon’aina. Apokalypsy 22:12–17.
After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.
Taorian’ny nanondroany ny Fiaviany Fanindroany, Jesosy, tahaka ny ao amin’ny Apokalypsy toko voalohany, dia manambara ny Tenany ho Alfa sy Omega. Avy eo dia ampiany ny fanavahana ny amin’ireo izay hihaino sy ireo izay tsy hihaino izay lazain’ny Fanahy amin’ny fiangonana. Manondro ny fizotry ny fampitana hafatra aseho ao amin’ny andininy voalohany ka hatramin’ny fahatelo ao amin’ny toko voalohany Izy, amin’ny fanambarany fa Izy no naniraka an’i Gabriela hitondra ny hafatra ho an’i Jaona.
Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.
Avy eo Izy dia miverina amin’ilay fanambarana farany izay nataony tamin’ny Mpanora-dalàna sy ny Fariseo tamin’ny faran’ny Isiraely fahiny. Ampifamatony ny fiafaran’ny Isiraely ara-bakiteny sy ara-panahy, amin’ny famaliana ao amin’ny Apokalypsy ho an’ireo amin’ny “andro farany” izay tsy azon’ny Jiosy tamin’ny “andro farany”-ny. Lazainy fa Izy no faka (fiandohana) sy taranaka (fiafarana) naterak’i Davida. Ny lohahevitr’i Davida sy ny Tompony no fanambarana farany nataon’i Jesosy tamin’ireo Jiosy mpandaha-teny, ary izany dia tandindon’ny fanambarana farany ho an’ireo amin’ny andro farany izay, araka ny hafatra ho an’ny fiangonan’i Filadelfia, milaza tena ho Jiosy, nefa tsy izy.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.
Indro, hataoko amin’ireo ao amin’ny synagogan’i Satana Aho, dia ireo izay milaza fa Jiosy izy, nefa tsy izy, fa mandainga; indro, hataoko ho avy hiankohoka eo anoloan’ny tongotrao izy, ary hahalala fa Izaho no efa tia anao. Satria ianao nitandrina ny tenin’ny faharetako, Izaho kosa hiaro anao ho afaka amin’ny ora fakam-panahy izay ho tonga amin’izao tontolo izao rehetra izao, mba hizaha toetra izay monina ambonin’ny tany. Apokalypsy 3:9, 10.
Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.
Izay miankohoka eo an-tongotry ny olo-masina dia Advantista Laodiseana izay efa naloan’ny vavan’ny Tompo.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
“Mihevitra ianao fa hovonjena amin’ny farany ireo izay mivavaka eo anatrehan’ny tongotry ny olomasina, (Apokalypsy 3:9). Eto dia tsy maintsy tsy hitovy hevitra aminao aho; fa nasehon’Andriamanitra ahy fa io sokajin’olona io dia Adventista nanao fanekem-pinoana, nefa nihemotra, ka ‘nanombo indray ho an’ny tenany ny Zanak’Andriamanitra, ary nanao Azy ho afa-baraka miharihary.’ Ary amin’ilay ‘ora fakam-panahy,’ izay mbola ho avy, mba hampisehoana ny tena toetran’ny olona rehetra, dia ho fantatr’izy ireo fa very mandrakizay izy; ary saron’ny fijalian-tsaina lalina, dia hiankohoka eo anatrehan’ny tongotry ny olomasina izy.” Word to the Little Flock, 12.
According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.
Araka ny Baiboly sy ny Fanahin’ny Faminaniana, ireo izay miankohoka eo an-tongotry ny olomasina dia isan’ny synagogan’i Satana. Milaza ny tenany ho Jiosy izy, nefa tsy izany. Ny Advantista marina no resahina ao amin’ny fiangonan’i Filadelfia. Ny iray hetsy sy efatra arivo amby efatra alina dia Filadelfiana, ary ireo Jiosy izay milaza ho izany, nefa tsy izany, dia Laodiseana. Misy sokajy roa amin’ny olona mahatoky amin’ny “andro farany”: ny iray hetsy sy efatra arivo amby efatra alina sy ireo izay maritiora. Fiangonana roa monja amin’ireo fito no tsy misy tsikera akory. Ny iray dia Filadelfia, izay maneho ireo izay tsy ho faty mihitsy, ary ny iray kosa dia Smyrna, izay maneho ireo maritiora mahatoky. Ireo maritiora sy ireo izay tsy maty, dia i Smyrna sy Filadelfia, no hany fiangonana amin’ireo fito izay tsy misy fanamelohana miraikitra amin’ny hafatra nomena azy. Kanefa, samy tsy maintsy niatrika ireo izay nilaza ho Jiosy izy roa tonta, nefa tsy izany. Izany no izy, satria samy mpikambana ao amin’ny fiangonana iray ihany izy rehetra amin’ny “andro farany,” miatrika toe-javatra mitovy; ny sokajy iray dia voatendry hijoro ho vavolombelona amin’ny rany, asehon’i Mosesy teo an-Tendrombohitry ny Fiovan-tarehy, ary ny sokajy iray kosa asehon’i Elia, izay tsy mba maty mihitsy.
And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.
Ary soraty ho an’ny anjelin’ny fiangonana any Smyrna hoe: Izao no lazain’ilay Voalohany sy Farany, Izay efa maty nefa velona indray: Fantatro ny asanao sy ny fahoriana ary ny fahantranao, (kanefa manan-karena ianao), ary fantatro ny fitenenan-dratsin’ireo milaza ny tenany ho Jiosy, nefa tsy izy, fa synagogan’i Satana. Aza matahotra na inona na inona amin’izay hiaretanao: indro, ny devoly hanipy ny sasany aminareo ao an-tranomaizina mba hozahan-toetra ianareo; ary hanana fahoriana folo andro ianareo: aoka ho mahatoky mandra-pahafaty ianao, dia homeko anao ny satroboninahitry ny fiainana. Apokalypsy 2:8–10.
As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.
Rehefa milazalaza ny toe-javatra mahatsiravina misy amin’ny fiangonan’i Smyrna i Jesosy, dia teny iray monja no fanamarihana tsara ataony, rehefa Hoy Izy hoe: “kanefa manan-karena hianao,” ka amin’izany dia ampifanoheriny amin’ny mpikambana ao amin’ny synagogan’i Satana izy ireo, izay tsy manan-karena. Ireo ao amin’ny Apokalypsy izay Advantista ka mihevitra fa manan-karena, nefa tsy izany, no Jiosy izay milaza fa Jiosy izy, nefa tsy izany—fa Advantista Mitandrina ny Andro Fahafito avy any Laodikia izy ireo.
In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”
Ao amin’ny fanokafan’ny Apokalypsy dia aseho ho olona telo ny Maha-Andriamanitra; ary any amin’ny faran’ny bokin’ny Apokalypsy dia voatonona mivantana i Jesosy sy ny Fanahy, fa tsy ny Ray. Tsy maninona izany, satria ny foto-kevitry ny andalana eo ambonin’ny andalana, ampiarahina amin’ny maha-voalohany manazava ny farany, dia mitaky ny hahafantarana ny fisian’ny Ray ao amin’ireo andininy farany ao amin’ny Apokalypsy, satria efa voafaritra ho eo Izy ao amin’ireo andininy voalohany. Tsy misy maha-samihafa azy amin’ny filazantsaran’i Jaona toko voalohany izany, izay tsy ahafantaran’i Jaona mivantana ny Fanahy, nefa takarina fa eo ny Fanahy, satria teo ny Fanahy tamin’ilay fotoana voalohany indrindra nanoratana ny teny hoe “tamin’ny voalohany.” Ny fijoroana vavolombelon’i Jaona ao amin’ny toko voalohany amin’ny filazantsarany dia manomboka amin’ilay fehezanteny mitovy tanteraka hoe “tamin’ny voalohany.”
The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.
Ny “fiandohana” dia tandindona ara-paminaniana ary tokony hohalalinina araka ny fitsipika ara-paminaniana, anisan’izany ny andalana mifanindry amin’ny andalana. Ny fiandohan’i Mosesy dia fiandohan’ny Filazantsaran’i Jaona, dia fiandohan’ny bokin’ny Apokalypsy, ary izy koa no faran’ny Apokalypsy. Ao amin’ireo andalana efatra ireo, indroa no amaritana mazava ireo olona telo ao amin’ilay fitambaran’Olona telo any an-danitra; ary amin’ny andalana iray (ny Filazantsaran’i Jaona) dia mety tsy hiseho ny Fanahy, ary amin’ny andalana fahefatra dia tsy miseho ny Ray; kanefa rehefa atambatra izy rehetra dia aseho ao amin’ireo andalana efatra rehetra ireo avokoa ireo Olona Masina telo.
Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.
Kristy dia tonga mba hampahafantatra ny Ray, ary ny Fanahy Masina dia tonga mba hampahafantatra ny Zanaka. Samy nanao fanatitra mandrakizay izy telo tonta. Tia izao tontolo izao tokoa ny Ray ka nomeny an’i Jesosy; tia izao tontolo izao tokoa i Jesosy ka nanaiky hitondra eo Aminy, mandritra ny mandrakizay, ny nofon’ireo izay noforoniny. Karazana fanomezana manao ahoana no aseho ao amin’ilay asan’ny Mpahary nifidy ho tonga ampahany amin’ny zavaboariny? Ny Persona fahatelo ao amin’ny Andriamanitra dia nanolotra ny tenany, fa efa nekeny ny toerana hivelomany ao anatin’ilay voary noforonina antsoina hoe olombelona—mandritra ny mandrakizay.
It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.
Angamba noho izao antony izao no ampifandraisana matetika ny Fanahy Masina amin’ireo tandindon’ny vahoakan’Andriamanitra. Izy no Persona ao amin’ny Maha-Andriamanitra izay natao hitoetra miaraka amin’ny voary olombelona. Noho izany, ny tandindon’ny Fanahy Masina ao amin’ny Soratra Masina dia matetika aseho amin’ny alalan’ny tandindona iray izay maneho na ny Fanahy Masina na ny olombelona. Tamin’ny voalohany, ny Fanahy nivezivezy teo ambonin’ny rano.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Ary hoy izy tamiko hoe: Ny rano izay hitanao, eo amin’izay ipetrahan’ilay mpijangajanga, dia olona sy vahoaka maro sy firenena ary samy hafa fiteny. Apokalypsy 17:15.
The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.
Ny hany fanaka tao amin’ny fitoerana masina naorin’i Mosesy izay tsy nanana lamina voafaritra mazava manokana harahin’ny mpanao azy dia ny fanaovan-jiro misy rantsana fito. Ny fanaovan-jiro dia maneho ny firaisan’ny maha-olombelona sy ny maha-Andriamanitra. Noho izany antony izany, ny famolavolana ny fanaovan-jiro irery ihany no zavatra tao amin’ny fitoerana masina navelan’Andriamanitra handraisan’ny olona anjara. Ireo fanaovan-jiro fito izay andehanan’i Kristy eo afovoany dia lazaina ho ireo fiangonana fito; nefa ny fanaovan-jiro dia nomena menaka, izay maneho ny Fanahy Masina, ary ny lahin-jiro izay nitondra ny lelafo mba hanome hazavana dia natao tamin’ireo fitafiana rongony fotsy efa nampiasain’ny mpisorona, izay maneho ny fahamarinan’i Kristy izay mamirapiratra ho fahazavan’izao tontolo izao. Ny vahoakan’Andriamanitra no fahazavan’izao tontolo izao, nefa izany fahazavana izany dia ny menaky ny Fanahy Masina ihany no mamelona azy. Ny Fanahy Masina dia matetika ampifandraisina amin’ny olona ao amin’ny fanoritsoritana Azy ao amin’ny Soratra Masina.
And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.
Ary avy teo amin’ny seza fiandrianana no nivoahan’ny tselatra sy ny kotrokorana ary ny feo; ary nisy jiro afo fito nirehitra teo anoloan’ny seza fiandrianana, izay fanahin’Andriamanitra fito. Apokalypsy 4:5.
Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.
Tondro fito no amantarina eto ho “Fanahin’Andriamanitra fito,” nefa lazaina amintsika fa ny fanaovan-jiro fito dia ny fiangonana fito.
The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.
Ny zava-miafin’ny kintana fito izay hitanao teo an-tanako ankavanana, sy ny fanaovan-jiro volamena fito. Ny kintana fito dia anjelin’ny fiangonana fito; ary ny fanaovan-jiro fito izay hitanao dia ny fiangonana fito. Apokalypsy 1:20.
The seven candlesticks are both the seven Spirits and they are God’s church.
Ny fitoeran-jiro fito dia samy ny Fanahy fito sady izy ireo koa no fiangonan’Andriamanitra.
And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.
Ary hitako, fa, indro, teo afovoan’ny seza fiandrianana sy ny zava-manana aina efatra, ary teo afovoan’ny loholona, dia nisy Zanak’ondry nitsangana, tahaka ny efa novonoina, nanana tandroka fito sy maso fito, izay Fanahy fito avy amin’Andriamanitra nirahina ho any amin’ny tany rehetra. Apokalypsy 5:6.
The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.
Ny tandroka fito sy ny maso fito dia ny Fanahy Masina koa, Izay alefa mankany amin’ny tany rehetra; ary rehefa atao batisa ny Kristiana iray dia alefa mankany amin’ny tany rehetra izy, fa natao batisa tamin’ny anaran’ny Ray sy ny Zanaka ary ny Fanahy Masina izy. Ao amin’ny fitahiana ambara amin’ireo maritiora tamin’ny krizin’ny lalàna alahady, sy amin’izay rehetra maty tao amin’ny finoana tao amin’ny Isiraely ara-panahy maoderina hatramin’ny taona 1844, dia ny Fanahy no manome ny teny fankalazana amin’ny fandevenana azy ireo rehefa Izy milaza hoe: “Eny,” “mba hiala sasatra amin’ny fisasarany izy,” fa Izy no teo nandritra ny fisasarany hatrany mandra-panaterany ny ainy.
And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.
Ary nandre feo avy tany an-danitra aho nanao tamiko hoe: Soraty: Sambatra ny maty, dia ireo izay maty ao amin’ny Tompo hatramin’izao; Eny, hoy ny Fanahy, mba hialan’izy ireo sasatra amin’ny fisasarany; ary ny asany manaraka azy. Apokalypsy 14:13.
When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.
Rehefa mandinika ny farany sy ny fiandohan’ny bokin’ny Apokalypsy, ny fiandohan’ny Baiboly, ary ny fiandohan’ny filazantsaran’i Jaona isika, dia hitantsika fa aseho ao avokoa ny Olona telo ao amin’ny Maha-Andriamanitra, na dia eo aza ny Ray, araka ny fampiharana ny fitsipika hoe andalana amin’ny andalana. Eo ny Zanaka, ka milaza ny Tenany ho Alfa sy Omega.
If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.
Raha ekena fa ny fampiraisana ny maha-olombelona sy ny maha-Andriamanitra dia fampiraisana ny Fanahy Masina sy ny olombelona, dia azontsika takarina amin’izay ny antony ampifamatorana ireo tandindon’ny Fanahy Masina sy ireo tandindon’ny olombelona. Rehefa raisina ao an-tsaina izany fomba fijery izany, dia miverina amin’ireo “tamin’ny fiandohana” roa izay efa noresahintsika matetika isika.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.
Tamin’ny voalohany Andriamanitra nahary ny lanitra sy ny tany. Ary ny tany dia tsy nisy endrika sady foana; ary aizina no nanarona ny fanambanin’ny lalina. Ary ny Fanahin’Andriamanitra nivezivezy tambonin’ny rano. Ary hoy Andriamanitra: Misia mazava; dia nisy mazava. Ary hitan’Andriamanitra fa tsara ny mazava; dia nampisarahin’Andriamanitra ny mazava sy ny aizina. Genesisy 1:1–4.
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 ny Teny, ary ny Teny dia 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 zavatra ary na dia iray akory aza izay ary. 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.
Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.
Amin’ny fampiasana ireo vavolombelona roa ireo momba ny hoe “tamin’ny voalohany,” Andriamanitra Teny, Izay nahary ny zavatra rehetra, dia nanolotra ny ainy koa, fa “tao Aminy ny fiainana,” ary ny ainy no “fahazavana” ho an’ny olona. Ny “fahazavana” ao amin’ny olona noforonina dia ny fahamarinan’ny Mpahary. Ny fahamarinan’ny Mpahary no lahin-jiro ao amin’ny fanilo ao amin’ny fitoerana masina.
And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.
Ary nomena azy ny hitafy rongony fotsy madinika, madio sady mamirapiratra; fa ny rongony fotsy madinika dia ny fahamarinan’ny olomasina. Apokalypsy 19:18.
The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.
Ny diloilo izay mamelona ny lahin-jiro dia maneho ny asan’ny Fanahy Masina eo amin’ny fiainan’ny mino. Tany am-piandohana dia maizina ny tany ary tsy nisy hazavana. Avy eo Jesosy dia nanolotra ny ainy, dia ny fiainana izay tao aminy, mba hisian’ny mazava ho an’ny olona.
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.
Ary hiankohoka azy izay rehetra monina ambonin’ny tany, dia ireo izay tsy voasoratra ao amin’ny bokin’ny fiainan’ny Zanak’ondry, izay voavono hatramin’ny fanorenana izao tontolo izao, ny anarany. Apokalypsy 13:8.
When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.
Rehefa nifidy ho fanatitra ho an’ny olombelona Jesosy, dia nanolotra ny ainy Izy mba hananan’ny olona fahazavana. Araka izay hita amin’ireo andalan-teny roa ireo, isaky ny ampidirina ny fahazavana, dia miteraka karazany roa amin’ny mpivavaka izany fahazavana izany, izay asehon’ny fahazavana sy ny haizina: ny zanaky ny andro na ny zanaky ny alina.
But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.
Fa ianareo kosa, ry rahalahy, dia tsy ao amin’ny maizina, mba hahatongavan’izany andro izany aminareo tahaka ny mpangalatra. Hianareo rehetra dia zanaky ny mazava sy zanaky ny andro; tsy an’ny alina isika, na an’ny maizina. 1 Tesaloniana 5:4, 5.
When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.
Rehefa fantatsika ny fifandraisana akaiky sy mandrakizain’ny Fanahy Masina amin’ny zanaky ny andro, dia azontsika tsara ny antony maha-mifandray akaiky dia akaiky ny tandindon’ny zanak’Andriamanitra sy ny an’ny Fanahy Masina. Ao amin’ny andalana farany ao amin’ny Apokalypsy, dia hitantsika Jesosy ho Alfa sy Omega, hitantsika ny Ray amin’ny alalan’ny fampiharana ny teny mifandimby, ary ny Fanahy Masina no manome ny fanehoana ara-tandindona farany momba ny Tenany, satria ny lehilahy masina fahiny dia niteny araka ny nitondran’ny Fanahy Masina azy. Ny fanambarana voalohany ataony momba ny Tenany ao amin’ny Genesisy dia mampahafantatra Azy ho mihetsika eo ambonin’ny rano, na mihetsika eo ambonin’ny olombelona, ary izao no filazana farany ataony momba ny Tenany.
And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.
Ary ny Fanahy sy ny ampakarina manao hoe: Avia. Ary izay mandre dia aoka hilaza hoe: Avia. Ary izay mangetaheta dia aoka ho avy. Ary na zovy na zovy maniry, aoka izy handray maimaim-poana ny ranon’aina. Apokalypsy 22:17.
From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.
Hatrany am-piandohana ka hatramin’ny farany dia aseho ho mifandray amin’ny taranak’olombelona ny Fanahy Masina, fa ny zanaky ny andro dia maneho fitambaran’ny maha-Andriamanitra sy ny maha-olombelona. Paoly, tahaka an’i Isaia, dia manambara fa ny olona dia fanaka; ary ny fanaovan-jiro tao amin’ny fitoerana masina dia nanana fanaka nametrahana ny lahin-jiro, ary nidina ho amin’ireo fanaka ny diloilo mba hanome ny solika ilaina hanehoana ny mazava, izay fahamarinan’i Kristy. Isika no fanaky ny Fanahy Masina, ny Persona fahatelo ao amin’ny Maha-Andriamanitra, araka ny amantarana Azy hatramin’ny fiandohana ka hatramin’ny faran’ny Tenin’Andriamanitra, sady voalaza mazava toy izany koa ao amin’ny asa soratry ny Fanahin’ny Faminaniana.
In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.
Ao amin’ny hafatry ny anjely faharoa izay tanteraka teo am-piandohan’ny Advantisma sy amin’ny farany, dia misy hafatra roa miavaka: iray ho an’ny fiangonana ary iray ho an’izao tontolo izao.