“So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.
“Koa amin’ny fikarohana ny saha sy ny fihadian-tany hitadiavana ireo vatosoa sarobidin’ny fahamarinana, dia tsikaritra ireo harena miafina. Tsy ampoizina no ahitantsika akora sarobidy izay tokony hangonina sy hotehirizina ho zava-tsarobidy. Ary tsy maintsy tohizana ny fikarohana. Hatramin’izao, ny ankamaroan’ny harena hita dia teo akaikin’ny velaran-tany, ka mora azo. Rehefa tanterahina araka ny tokony ho izy ny fikarohana, dia atao ny ezaka rehetra mba hitandrovana fahatakarana madio sy fo madio. Rehefa tazonina hisokatra ny saina ka mikaroka mandrakariva ny sahan’ny fanambarana, dia hahita fitahirizana be dia be amin’ny fahamarinana isika.”
“Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .
“Ny fahamarinana fahiny dia haseho amin’ny lafiny vaovao, ary hiseho koa ny fahamarinana izay efa tsy voamarika teo am-pitadiavana. Fahamarinana lehibe no nafenina teo ambanin’ny fihatsarambelatsihin’ny fahadisoana, nefa ho hitan’izay mikatsaka amim-pahazotoana ireny. Rehefa mahita sy manokatra ny trano firaketana ireo vatosoa sarobidin’ny fahamarinana izy, dia tsy fandrobana izany; fa izay rehetra mankasitraka ireo vatosoa ireo dia mahazo manana azy, ary amin’izay dia manana trano firaketana hosokafana ho an’ny hafa koa izy ireo. Izay mizara dia tsy manaisotra ho azy ny rakitra; fa raha mandinika izany izy mba hanehoana azy amin’ny fomba izay hahasarika ny hafa, dia mahita rakitra vaovao izy....”
“Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.
“Ireo izay mijoro eo anatrehan’ny vahoaka amin’ny maha-mpampianatra ny fahamarinana azy dia tsy maintsy miatrika lohahevitra lehibe. Tsy tokony handany ny fotoana sarobidy amin’ny firesahana zavatra madinika izy ireo. Aoka izy hianatra ny Teny, ary hitory ny Teny. Aoka ny Teny ho eo an-tànany tahaka ny sabatra maranitra, roa lela. Aoka izy hijoro ho vavolombelon’ny fahamarinana tamin’ny lasa sy hampiseho izay mbola ho avy amin’ny hoavy.”
“Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.
“Hazavana mitombo no hamirapiratra amin’ireo fahamarinana lehibe rehetra ao amin’ny faminaniana, ary ho hita amin’ny havaozina sy ny famirapiratana izy ireny, satria ny taratra mamirapiratra avy amin’ny Masoandron’ny Fahamarinana no hanazava ny zavatra rehetra.” Manuscript Releases, boky 1, 37–40.
I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.
Mino aho fa efa nametraka solontena ara-paminaniana ampy tsara aho tao amin’ireo lahatsoratra teo aloha, ka hanana teboka fanovozan-kevitra tsara isika eo am-panombohana ny handroso amin’ny bokin’ny Apokalypsy. Raha mamaky ireo lahatsoratra ireo amin’ny aterineto ianareo, dia manantena aho fa takatrareo fa mifandimby araka ny daty ireo lahatsoratra. Fantatro fa misy ireo manaraka ireo lahatsoratra izay efa mahafantatra ny ankamaroan’izay zarako, ary atolotro amin’izy ireo ny fialan-tsiniko noho ny famerimberenana rehetra. Efa niezaka aho hanome fanohanana ara-Baiboly ampy ho an’ireo fahamarinana izay dinihintsika, mba hahafahan’izay vao sambany amin’ireo foto-kevitra ampiasain’ny Future for America mahatakatra sy mbola hitoetra ho tafiditra ao, na dia mety tsy mbola manana ilay fahazarana amin’ireo hevitra ireo aza izy tahaka ny ananan’ny maro amintsika efa mahafantatra azy.
There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.
Misy fahamarinana sasany tena mahery vaika, izay hatramin’ny vao haingana dia mbola tsy fantatro akory, nefa efa nosokafana ao amin’ny bokin’ny Apokalypsy. Azoko natao fotsiny ny nametraka ireo fahamarinana ireo teo imason’ny besinimaro nefa tsy niezaka aloha hanorina fototra iray ahazoana fanohanana ara-paminaniana alohan’ny hizarako azy, kanefa vaovao loatra sy manan-danja tokoa ireo fahamarinana ireo, ka tsy nety nizara azy aho raha tsy misy fototra ametrahana azy, izay inoako fa aseho ho toy ny fanesorana ny tombo-kasen’ny Apokalypsy izay mitranga mialoha indrindra ny hifaranan’ny fotoam-pahasoavana.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ary hoy izy tamiko hoe: Aza asiana tombo-kase ny teny faminanian’ity boky ity; fa efa antomotra ny andro. Izay tsy marina, aoka mbola tsy marina ihany izy; ary izay maloto, aoka mbola haloto ihany izy; ary izay marina, aoka mbola hanao ny marina ihany izy; ary izay masina, aoka mbola hihamasina ihany izy. Apokalypsy 22:10, 11.
Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.
Jesosy dia nametraka foto-kevitra momba ny fampianarana ny fahamarinana, izay inoako fa mihatra eto. Io foto-kevitra io dia apetraka ao anatin’ny famantarana ny asan’ny Fanahy Masina.
And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.
Ary rehefa tonga Izy, dia hampahafantatra izao tontolo izao ny amin’ny ota sy ny fahamarinana ary ny fitsarana: ny amin’ny ota, satria tsy mino Ahy izy; ny amin’ny fahamarinana, satria mankany amin’ny Raiko Aho, ary tsy hahita Ahy intsony ianareo; ny amin’ny fitsarana, satria efa voatsara ny andrianan’izao tontolo izao. Mbola maro ihany ny zavatra holazaiko aminareo, nefa tsy zakanareo ankehitriny. Fa raha tonga Izy, dia ny Fanahin’ny fahamarinana, no hitari-dalana anareo ho amin’ny fahamarinana rehetra; fa tsy hiteny avy amin’ny tenany Izy; fa izay rehetra ho reny no holazainy; ary hambarany aminareo ny zavatra ho avy. Izy no hanome voninahitra Ahy; fa handray avy amin’ny Ahy Izy ka hanambara izany aminareo. Jaona 16:8–16.
When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.
Rehefa nilaza i Kristy hoe: “Mbola manana zavatra maro holazaina aminareo Aho, nefa tsy zakanareo ankehitriny,” dia manamafy ny faharesen-dahatro izany fa misy zavatra maro tokony hozaraina ankehitriny, nefa tokony hisy aloha fototra ara-lojika hanorenana ireo fahamarinana ireo. Araka izany, ireo andininy teo aloha dia manondro ny hafatry ny anjely telo ho asehon’ny Fanahy Masina amin’ny fananarany “izao tontolo izao noho ny ota sy ny fahamarinana ary ny fitsarana.” Ireo hafatra telo ireo no hafatra fampitandremana farany, koa ity andalan-teny ity izay manondro ny asan’ny Fanahy Masina dia fijoroana vavolombelona manan-danja, satria manasongadina fa takarina miandalana ny hafatra, ary ireo izay manana ny menaky ny Fanahy Masina ihany no mahatakatra izany. Jaona, ao amin’ny bokin’ny Apokalypsy, no maneho izany fahamarinana izany indrindra rehefa ambarany fa izy dia Advantista Mitandrina ny Andro Fahafito mpivavaka amin’ny Sabata amin’ny faran’izao tontolo izao.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Tao amin’ny Fanahy aho tamin’ny andron’ny Tompo, ary nahare feo mahery teo ivohoko, tahaka ny feon’ny trompetra. Apokalypsy 1:10.
Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.
Ny Advantista Mitandrina ny Andro Fahafito amin’ny faran’izao tontolo izao izay hahatakatra ny hafatra voavaha ao amin’ny Apokalypsy dia hahatakatra izany satria “ao amin’ny Fanahy” izy. Ao anatin’ny tontolon’ny fanoharana izay nilazana antsika fa “mampiseho ny fanandraman’ny vahoaka Advantista,” i Jaona dia virijina hendry, satria manana ny menaky ny Fanahy izy. Izy no maneho ireo virijina hendry amin’ny faran’izao tontolo izao, izay mandre feo lehibe “ao ivohony.” Ilay “feo avy ao ivohony” dia ny Alfa sy Omega araka izay amaritana Azy ao amin’ny andininy manaraka avy hatrany, ary io feo io no mampandre azy hiverina amin’ny lalana fahiny sy handehanana ao aminy.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.
Izao no lazain’i Jehovah: Mitsangàna eo amin’ny lalana ianareo, ka jereo, ary anontanio ny amin’ny lalana fahiny, izay misy ny lalana tsara, ka mandehana ao aminy, dia hahita fitsaharana ho an’ny fanahinareo ianareo. Fa hoy izy: Tsy handeha ao izahay. Jeremia 6:16.
The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.
Ny “fitsaharana” lazain’i Jeremia dia ny firotsahan’ny Fanahy Masina mandritra ny ranonorana farany. Ao amin’ny andininy manaraka dia manolotra fanoharana faharoa momba ireo virijina adala izay mandà tsy hiverina amin’ny fanorenan’ny Advantisma (ny lalana taloha) sy handeha ao aminy i Jeremia.
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
Ary Izaho koa nametraka mpiambina hitandrina anareo nanao hoe: Henoy ny feon’ny trompetra. Fa hoy izy: Tsy hihaino izahay. Jeremia 6:17.
When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.
Rehefa ren’i Jaona ilay feo ao aoriany izay mitarika azy ho amin’ny lalan-drazana, na ho amin’ny fanorenan’i Advantisma, dia toy ny trompetra ilay feo henony. Io feo io dia ampitaina amin’ny alalan’ireo “mpiambina” izay napetrak’Andriamanitra ho eo ambonin’i Advantisma. I Dada Miller no mpiambina izay nitsoka ny trompetran’ny fampitandremana teo am-piandohan’i Advantisma, nandritra ny fanambaràna ny hafatry ny anjely voalohany izay nanambara ny fisokafan’ny fitsarana. Nefa i Jaona kosa dia maneho manokana ireo izay mitory ny hafatry ny anjely fahatelo, izay manambara ny famaranana ny fitsarana. Izy no maneho ireo izay miverina amin’ny fanorenana izay naorin’Andriamanitra tamin’ny alalan’ny asan’i Miller.
We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”
Nasehonay miverimberina nandritra ny taona maro isika, (ary hita ao amin’ny Tabilao-n’i Habakoka izany), fa ny hafatry ny anjely voalohany hoe: “matahora an’Andriamanitra” dia mba hampiaiky ny ota, ary ny hafatry ny anjely faharoa no isehoan’ny fahamarinana, ary ny fahatelo no manondro ny fitsarana. Ireo no dingana telo ao amin’ny hafatry ny anjely telo ary koa dingana telo amin’ny asan’ny Fanahy Masina. Ireo dingana telo ireo dia asehon’ireo litera hebreo telo izay mandrafitra ny teny hebreo adika hoe “fahamarinana.” Ao amin’ilay andalan-teny ao amin’ny Jaona enina ambin’ny folo, Jesosy dia miresaka ny amin’ny asan’ny Fanahy Masina amin’ny fitarihana ny olon’Andriamanitra ho amin’ny “fahamarinana rehetra,” sady mampiseho amin’izy ireo koa ny “zavatra ho avy.” Kanefa milaza Jesosy fa manana “zavatra maro holazaina aminareo Aho, nefa tsy zakareo ankehitriny.”
I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.
Manantena aho fa nahatakatra ny sasantsasany amin’ny lanjan’ilay teny hebreo adika hoe “fahamarinana” ianareo. Fa vao nanomboka nampihatra izany tandindona izany tamin’ny fianarantsika isika. Ao amin’ireo andininy telo voalohany ao amin’ny Apokalypsy toko voalohany dia aseho ny fizotry ny fifandraisana eo amin’Andriamanitra sy ny olona. Aseho izany na dia talohan’ny nanambaran’ny Apokalypsy ny toetra maha-telo an’Andriamanitra aza. Mahita vavolombelona faharoa izany ao amin’ireo andininy farany ao amin’ny Apokalypsy, ary amin’ny fanaovana izany, miorina amin’ny fampiharana ny hoe “tsipika anampy tsipika,” dia miteraka fahazavana bebe kokoa izany.
Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.
Avy eo, raha ampiana ny Genesisy 1:1–2:3, dia mahita vavolombelona fahatelo isika sy tsipika ara-paminaniana iray hafa hapetraka eo ambonin’ireo tsipika roa teo aloha, eo am-piandohana sy eo amin’ny fiafaran’ny Apokalypsy.
Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.
Dia ampiana koa ny teny fikasana farany ao amin’ny Testamenta Taloha izay manondro an’i Elia ho avy, ary dia manana tsipika faminaniana efatra isika.
Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.
Avy eo dia ampiana ny toko voalohany amin’ny Testamenta Vaovao, ka manana tsipika dimy isika hatambatra mba hametrahana ny hafatra faratampony hita ao amin’ny Baiboly, rehefa ampiharina amin’ny tsipika rehetra ny foto-kevitry ny Alfa sy Omega. Raha hamita ireo tsipika dimy izay efa nofaritantsika isika, amin’ny fampiharana io foto-kevitra io amin’ireo tsipika dimy ireo manontolo, dia tokony hanantena hahita ny fiafaran’i Matio sy ny fiafaran’i Jaona manambara ilay fampahalalana iray ihany isika, dia ilay ambaran’ireo tsipika ara-paminaniana dimy rehetra amin’ny “voalohany sy farany” izay saintsainintsika.
The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.
Ny hafatra izay vahana ny tombo-kaseny dia miorina ao amin’ny bokin’ny Apokalypsy, ka izany no teboka anondroana ireo andalana hafa, mifanaraka amin’ny fampahafantaran’i Sister White antsika fa “mihaona sy mifarana ao amin’ny Apokalypsy ny boky rehetra ao amin’ny Baiboly.” Ny hafatry ny andininy telo voalohany ao amin’ny bokin’ny Apokalypsy dia manondro ny dingana ampiasain’Andriamanitra hampitana ny Teniny amin’i Jaona mba hosoratany sy halefany any amin’ireo fiangonana. Ny boky voalohany ao amin’ny Testamenta Vaovao, araka izay efa voamarika, dia mamelatra ny razamben’i Jesosy Kristy, ary manomboka amin’ny teboka iray tena manan-danja amin’ny fampahafantarana izany.
The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.
Ny bokin’ny taranak’i Jesosy Kristy, zanak’i Davida, zanak’i Abrahama. Matio 1:1.
Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?
Jesosy dia namarana ny fifandraisany mivantana tamin’ireo Jiosy tia ady hevitra tamin’ny nampanginany azy ireo tamin’ny lohahevitra momba ny “zanak’i Davida”, lohahevitra iray izay tsy ho azon’ny Jiosy nohazavaina raha tsy efa takany ny foto-kevitra ara-Baiboly momba ny fiandohana sy ny fiafarana. Tsy takatr’izy ireo izany, ary tsy takatry ny ankamaroan’ny Advantista koa. Izay rehetra maniry hiady hevitra manohitra ny foto-kevitry ny tantara miverina indray dia mampiseho fa tsy mahatakatra izy fa i Isiraely fahiny dia tandindon’i Isiraely maoderina, ary ny tsy fanekeny hino izany foto-kevitra izany dia ilay tsy fahavononana mitovy indrindra tamin’ny faran’i Isiraely fahiny tsy hahatakatra io foto-kevitra io ihany. Jesosy dia naneho izany foto-kevitra izany tao amin’ny ankamantatra farany nataony tamin’ny Jiosy tamin’ny nitarihany azy ireo ho amin’ilay ankamantatra ny amin’ny fomba ahafahan’ny Tompon’i Davida ho zanak’i Davida koa.
John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.
Toko voalohany amin’ny bokin’i Jaona dia manambara fa tamin’ny voalohany ny Teny dia tao amin’Andriamanitra, ary Andriamanitra ny Teny, ary ny Teny no nahary ny zavatra rehetra. Mazava ho azy fa mifanaraka amin’ireo andalana hafa izay resahintsika izany. Ary raha dinihintsika avy eo ny teny farany ao amin’ny Filazantsaran’i Jaona, dia hitantsika fa i Petera, rehefa avy nandre an’i Jesosy nilaza ny fomba hahafatesany, dia nanontany an’i Jesosy ny amin’izay hanjo an’i Jaona apostoly.
Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.
Ary Petera, raha nahita azy, dia nanao tamin’i Jesosy hoe: Tompo ô, ary ity lehilahy ity kosa hanao ahoana? Hoy Jesosy taminy: Raha sitrako ny hitoerany mandra-pihaviko, inona moa izany aminao? manaraha Ahy ianao. Dia niely tamin’ny rahalahy izany teny izany, fa tsy ho faty izany mpianatra izany; kanjo Jesosy tsy nanao taminy hoe: Tsy ho faty izy; fa hoe: Raha sitrako ny hitoerany mandra-pihaviko, inona moa izany aminao? Izy no ilay mpianatra izay manambara ireo zavatra ireo sy nanoratra ireo zavatra ireo; ary fantatsika fa marina ny filazany. Ary mbola maro koa ny zavatra hafa nataon’i Jesosy, izay raha hosoratana tsirairay avy, ataoko fa na dia izao tontolo izao aza tsy hahazaka ny boky izay hosoratana. Amena. Jaona 21:21–25.
Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.
I Petera dia naniry hahafantatra ny amin’ny hahafatesan’i Jaona, na koa hoe mba ho faty tokoa va i Jaona. Averina indroa ao amin’ilay andalan-teny ny valiny, rehefa nambaran’i Jesosy izany ary avy eo dia naverin’i Jaona hoe: “Raha tiako ny hitoerany [Jaona] mandra-pihaviko, ahoanao izay?” Velona tokoa i Jaona mandra-piavin’i Jesosy fanindroany.
You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.
Tsy ho hitanao na ho renao ihany izany “fahamarinana” izany raha mino ny famerimberenan’ny tantara ianao, ary koa fa ny tantara izay haverina dia miverina amin’ny faran’izao tontolo izao. Ny faran’izao tontolo izao no nisy an’i Jaona raha nanoratra ny bokin’ny Apokalypsy izy. Ny boky farany ao amin’ny filazantsaran’i Jaona dia mifanaraka amin’ireo andalana hafa momba ny fiandohana sy ny fiafarana, satria mametraka an’i Jaona ao anatin’ny tantaran’ireo zava-mitranga mitarika ho amin’ny Fiaviana Fanindroany izy, izay i Jaona, misolo tena ireo izay manambara ny hafatra fampitandremana farany, no mandefa izany hafatra izany ho any amin’ireo fiangonana.
“In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.
“Tamin’ny andron’ireo Kristiana voalohany dia tonga fanindroany Kristy. Ny fiaviany voalohany dia tany Betlehema, rehefa tonga Izy tamin’ny maha-zazakely Azy. Ny fiaviany fanindroany dia tany amin’ny Nosin’i Patmo, rehefa naneho ny Tenany tamin’ny voninahitra tamin’i Jaona, ilay Mpanambara, Izy, izay ‘niankohoka teo an-tongony toy ny maty’ raha nahita Azy. Kanefa Kristy nanatanjaka azy hahazaka izany fahitana izany, ary avy eo dia nomeny hafatra hosoratana ho an’ny fiangonan’i Azia izy, izay ny anarany dia maneho ny toetra mampiavaka ny fiangonana tsirairay.”
“The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.
“Ny fahazavana izay nambaran’i Kristy tamin’ny mpanompony, dia ny mpaminany, dia ho antsika. Ao amin’ny fanambarany no anomezana ny hafatry ny anjely telo, ary ny filazana momba ilay anjely izay hidina avy any an-danitra amin-kery lehibe ka hanazava ny tany amin’ny voninahiny. Ao koa no misy fampitandremana manohitra ny faharatsiana izay hisy amin’ny andro farany, sy manohitra ny mariky ny bibidia. Tsy ny hamaky sy hahatakatra izany hafatra izany ihany no adidintsika, fa ny hanambara azy amin’izao tontolo izao koa amin’ny feo tsy azo anahiana. Amin’ny fanolorana ireo zavatra ireo izay nambara tamin’i Jaona dia ho azontsika atao ny hampihetsi-bahoaka.” Manuscript Releases, boky faha-19, 41.
The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?
Ny fiafaran’ny Filazantsaran’i Jaona dia manondro ny fizotry ny fampitana hafatra tahaka izay hita ao amin’ireo andininy telo voalohany ao amin’ny Apokalypsy, amin’ny fametrahana an’i Jaona ara-paminaniana ao anatin’ny tantaran’ny Fiavian’i Kristy Fanindroany. Araka izany, ny “fiaviany fanindroany” voalohany nataon’i Jesosy (Patmo) dia ampiasaina hanehoana an-tsary ny “fiaviany fanindroany” farany. Mifandray tanteraka amin’ireo andalana hafa izay dinihintsika izany, satria maneho an’i Jaona eo amin’ny faran’izao tontolo izao, ao Patmo, izay andraisany ny Fanambaran’i Jesosy Kristy. Ary ahoana ny amin’ny fiafaran’ny bokin’i Matio?
Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.
Dia nankany Galilia ny mpianatra iraika ambin’ny folo, ho any amin’ilay tendrombohitra izay efa notendren’i Jesosy taminy. Ary nony nahita Azy izy, dia niankohoka teo anatrehany; nefa ny sasany mbola nisalasala ihany. Ary Jesosy nanatona ka niteny taminy hoe: Efa nomena Ahy ny fahefana rehetra any an-danitra sy etỳ an-tany. Koa mandehana ianareo, dia ataovy mpianatra ny firenena rehetra, ka manaova batisa azy amin’ny anaran’ny Ray sy ny Zanaka ary ny Fanahy Masina; mampianatra azy hitandrina izay zavatra rehetra nandidiako anareo; ary, indro, Izaho momba anareo mandrakariva ambara-pahatongan’ny fahataperan’izao tontolo izao. Amena. Matio 28:16–20.
In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.
Ao amin’io andalan-teny io dia omena an’i Jesosy ny fahefana rehetra, ary mazava ho azy fa izany no heriny mpamorona. Ary avy eo Izy dia manome didy hanao batisa amin’ny anaran’ny Ray sy ny Zanaka ary koa ny Fanahy Masina, Izay nihetsika tambonin’ny rano tao amin’ny Genesisy voalohany, sy ny fanahy fito izay eo anoloan’ny seza fiandrianan’Andriamanitra. Ity andalan-teny ity dia manambara fa ny Kristiana dia tokony hanaiky ny olona telo ao amin’ilay antokon’ny lanitra ho maha-zavatra telo samy hafa miavaka azy. Ny fiafaran’i Matio dia manampy amin’ireo andalana, tahaka ny ataon’ireo enina hafa.
“Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.
“Kristy dia nanao ny batisa ho famantarana ny fidirana ao amin’ny fanjakany ara-panahy. Nataony ho fepetra mazava tsara izany, izay tsy maintsy ankatoavin’izay rehetra maniry ho ekena ho eo ambanin’ny fahefan’ny Ray sy ny Zanaka ary ny Fanahy Masina. Alohan’ny hahitan’ny olona fitoerana ao amin’ny fiangonana, alohan’ny hiampitany ny tokonam-baravaran’ny fanjakan’Andriamanitra ara-panahy, dia tokony handray ny fanombohan’ny anarana masina izy hoe: ‘Jehovah no Fahamarinantsika.’ Jeremia 23:6.
“Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.
“Ang bautismo ay isang lubhang banal at taimtim na pagtatakwil sa sanlibutan. Yaong mga binautismuhan sa tatluhang pangalan ng Ama, ng Anak, at ng Espiritu Santo, sa pinakasimula ng kanilang buhay-Kristiyano ay hayagang ipinahahayag na kanilang tinalikuran ang paglilingkod kay Satanas, at naging mga kaanib ng maharlikang sambahayan, mga anak ng makalangit na Hari. Sinunod nila ang utos, ‘Magsilabas kayo sa gitna nila, at kayo’y mangahiwalay, … at huwag kayong magsihipo ng bagay na marumi.’ At sa kanila ay natutupad ang pangako, ‘At kayo’y tatanggapin Ko, at Ako’y magiging Ama ninyo, at kayo’y magiging Aking mga anak na lalake at babae, sabi ng Panginoong Makapangyarihan sa lahat.’ 2 Corinto 6:17, 18.”
“As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.
“Rehefa manaiky ny fombafomba masina amin’ny batisa ny Kristiana, dia soratany ho voasoratra ny voady ataony mba ho mahatoky Aminy Izy. Izany voady izany no fianianam-pitokiany. Atao batisa amin’ny anaran’ny Ray sy ny Zanaka ary ny Fanahy Masina izy ireo. Koa izany no ampiraisana azy amin’ireo hery lehibe telo any an-danitra. Manao teny fikasana izy fa handà izao tontolo izao sy hitandrina ny lalàn’ny fanjakan’Andriamanitra. Hatramin’izay dia tsy maintsy handeha amin’ny fiainam-baovao izy. Tsy tokony hanaraka ny lovantsofin’olona intsony izy. Tsy tokony hanaraka fomba tsy marina intsony izy. Tsy maintsy mankatò ny didin’ny fanjakan’ny lanitra izy. Tsy maintsy mitady ny voninahitr’Andriamanitra izy. Raha mahatoky amin’ny voadiny izy, dia homena fahasoavana sy hery izay hahafahany manatanteraka ny fahamarinana rehetra. ‘Fa izay rehetra nandray Azy dia nomeny hery ho tonga zanak’Andriamanitra, dia izay mino ny anarany.’” Evangelism, 307.
Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.
Nasehon’i Jesosy amin’ny alalan’ny fiandohana ny farany ao amin’ny Teniny, satria Izy no Teny, ary Izy no Alfa sy Omega.
Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?
Ny fanakambanana ireo tsipika fito ireo dia manorina sary tena amin’ny antsipiriany momba ny fizotry ny fifandraisana eo amin’Andriamanitra sy ny olona, miaraka amin’ny fahamarinana maro hafa manan-danja sy lehibe izay aseho sy aorina amin’ny alalan’ireo “tsipika” hafa vavolombelona. “Tsipika” fito amin’ny faminaniana no maneho ny Alfa sy Omega. Fa ahoana kosa ny amin’ny bokin’i Malakia?
Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.
Ny bokin’i Malakia dia fananarana masiaka manohitra ireo mpisorona tsy mahatoky ao amin’ny Advantisma. Misokatra amin’ny fanondroana sokajy roa amin’ireo mpivavaka ao amin’ny Advantisma amin’ny faran’izao tontolo izao izy.
The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.
Ny faminaniana mavesatra, dia ny tenin’i Jehovah ho amin’ny Isiraely tamin’ny alalan’i Malakia. Efa tia anareo Aho, hoy Jehovah. Nefa hoy ianareo: Tamin’inona no nitiavanao anay? Tsy rahalahin’i Jakoba va Esao? hoy Jehovah; nefa Jakoba no tiako. Malakia 1:1, 2
Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.
Mbola mampahafantatra antsika koa i Malakia fa ireo sokajin’olona roa mpivavaka amin’ny faran’izao tontolo izao dia sokajin’ny mpisorona roa.
And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.
Ary ankehitriny, ry mpisorona, ho anareo izao didy izao. Raha tsy hihaino ianareo, ary raha tsy hampandry izany ao am-ponareo mba hanomezam-boninahitra ny anarako, hoy Jehovah Tompon’ny maro, dia handefa ozona aminareo Aho, ary hovalio ozona ny fitahianareo; eny, efa nanozona izany sahady Aho, satria tsy mampandry izany ao am-po ianareo. Malakia 2:1, 2.
The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”
Ny fiandohan’ny Malakia dia manambara an-tsary mialoha ny hafatr’i Laodikia sy Filadelfia amin’ny alalan’ny sokajin-mpisorona roa. Ireo mpisorona dia didiana mba “hihaino.” Jaona dia maneho ireo mpisorona izay mihaino, ary ny mpisorona dia maneho ny vahoaka nofidin’Andriamanitra araka ny fanekeny. Efa voaozona izy ireo ary mbola ho voaozona indray raha tsy “mihaino” izy ireo, ary “tsy” na “tsy mety” “mandray izany ho am-po.”
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.
Ianareo koa, tahaka ny vato velona, no aorina ho trano ara-panahy, ho fisoronam-piangonana masina, hanolotra fanatitra ara-panahy, ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy. Koa izany no voasoratra ao amin’ny Soratra Masina hoe: Indro, mametraka vato fehizoro lehibe ao Ziona Aho, voafidy sady sarobidy; ary izay mino Azy dia tsy ho menatra. Koa aminareo izay mino dia sarobidy Izy; fa amin’izay tsy mankatò kosa, ilay vato izay nolavin’ny mpanao trano, dia io indrindra no tonga lohan’ny zorony, ary vato mahasolafaka sy vatolampy mahatafintohina, dia ho an’izay tafintohina amin’ny teny, satria tsy mankatò izy; ary izany indrindra no nanendrena azy koa. Fa ianareo kosa dia taranaka voafidy, fisoronam-piangonana mpanjaka, firenena masina, vahoaka navahana ho an’Andriamanitra, mba hanehoanareo ny fiderana Ilay niantso anareo hiala tamin’ny maizina ho amin’ny fahazavany mahagaga; ianareo izay taloha tsy firenena, fa ankehitriny dia vahoakan’Andriamanitra; izay tsy nahazo famindram-po taloha, fa ankehitriny kosa efa nahazo famindram-po. 1 Petera 2:5–10.
The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.
Ny mpisorona dia olom-boafidin’Andriamanitra izay sedrain’ny “vato fehizoro” eo amin’ny fanorenan’ny tempoly. Ny vato fehizoro no ifanarahan’ny vato rehetra hafa amin’ny fanorenana, ary izy koa no vato mitondra ny vesatry ny tempoly manontolo. Ny vato fehizoron’i Miller dia ny “impito” ao amin’ny Levitikosy toko faha-enina amby roapolo. Ny vato fehizoro, na ilay vato nolavin’ny mpanao trano, dia tantara marina momba ny fanorenana ny tempoly, izay hazavaina amin’ny fomba tena manokana ao amin’ny soratrin’ny Fanahin’ny Faminaniana. Ny lafiny iray momba ilay vato voalohany nolavina dia izao: rehefa nolavina izy dia natokana anilany; ary hatramin’izay dia tsy tapaka no nianjeran-tongotra tamin’ilay vato fehizoro ireo mpanao ny tempoly, izay napetraka anilany tao anatin’ny sehatry ny asany. Vato mahatafintohina izy.
In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.
Ao amin’i Malakia, Andriamanitra dia mampahafantatra ireo mpisorona ratsy fanahy, izay fantatra koa amin’ny anarana hoe virijina adala Laodikeana, fa Izy dia “nanozona” azy ireo, sady mbola hanozona azy koa. Ozony izy ireo, satria tsy mety “mihaino” sy “mametraka” ao am-pony ny hafatry Elia. Ny hafatr’i Elia dia mampitodika ny fon’ny ray ho amin’ny zanaka, ary ny fon’ny zanaka ho amin’ny ray. Ny fitodihan’ny fony dia maneho ny fihainoana ny hafatr’i Elia momba ny ray sy ny zanaka, izay foto-kevitry ny voalohany sy ny farany. Tsy ampy ny mihaino ny hafatry ny voalohany sy ny farany; tsy maintsy apetraka ao am-po izany. Ny fanekena ny hafatr’i Elia dia ny fametrahana izany ao am-ponao. Raha misy mpisorona tsy mety mihaino izany foto-kevitra izany, dia ho voaozona izy.
They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.
Nampitondra ny ozona teo aminy ihany izy ireo, raha tamin’ny 1863 no nanombohany ny fizotry ny fandavana ilay fahamarinana fototra voalohany indrindra izay hitan’i Miller, ary tsy nanao afa-tsy ny nanohy izany fandavana izany hatramin’izao andro anio izao. Kanefa, na dia tamin’ny 1863 aza no nanombohan’ilay ozona miandalana, (fa efa voaozona rahateo izy ireo), ilay ozona izay mbola amin’ny ho avy no miseho, dia tanteraka rehefa aloan’ny vavan’ny Tompo izy ireo amin’ny fotoan’ny lalàn’ny Alahady. Ny fiandohan’ny Malakia dia maneho an-tsary ny farany, satria ny farany no misolo tena ny fampitandremana farany omena ny mpisorona hendry sy adala. Ny hendry sy ny adala ao amin’ny Malakia dia aseho ho Esao sy Jakoba. Ilay rahalahy zokiny no misolo tena ny fanekena amin’ny alalan’ny fizokiana noho izy lahimatoa, ka ampitahaina amin’ny rahalahy zandriny. Ny zokiny no voalohany ary ny zandriny no farany.
In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.
Ao amin’i Malakia, na Esao na Jakoba dia samy Advantista Laodikiana, kanefa ilay farany dia nihaino ny “feo”-n’i Jehovah tamin’ny farany, nibebaka, ary novana ho Isiraely ny anarany. Ilay zokiny, ilay voalohany, kosa tsy nihaino. Jakoba dia nandre ny feon’i Jehovah tamin’ilay alina nanonofiny ka nahitany anjely niakatra sy nidina teo ambonin’ny tohatra, izay misolo tena an’i Kristy. Jakoba dia maneho ireo Advantista Laodikiana amin’ny faran’izao tontolo izao, izay miova fo avy amin’ny Laodikiana ho amin’ny Filadelfiana rehefa mandalo ny andininy telo voalohany ao amin’ny Apokalypsy toko voalohany izy ireo, araka ny asehon’i Jaona sy ny nofin’i Jakoba momba ilay tohatra misy anjely miakatra sy midina. Izany fanandramana izany no manamarika ny fiandohan’ny fiovan’i Jakoba ho Isiraely, ilay Filadelfiana. Ny fiafaran’ny tantaran’ny fiovan’i Jakoba dia rehefa niady tamin’i Kristy tao Peniela izy. Koa ny tantaran’ny fizokian’i Jakoba dia manomboka ao amin’ny andininy telo voalohany ao amin’ny Apokalypsy toko voalohany, rehefa tanterahina ny fanesorana tombo-kase ny hafatra fampitandremana farany, ary mifarana amin’ny andron’ny loza fito farany, mandritra ny andron’ny fahoriana.
All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.
Ireo andiana fanombohana sy fiafarana efatra, “didy mifanindry amin’ny didy,” dia samy manambara ny hafatry ny Fanambaran’i Jesoa Kristy. Ny fanontaniana dia izao: na hihaino na tsy hihaino ireo mpisorona adala.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Sambatra izay mamaky, sy izay mihaino ny tenin’ity faminaniana ity, ary mitandrina izay zavatra voasoratra ao anatiny; fa efa akaiky ny andro. Apokalypsy 1:3.
The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.
Ireo mpisorona hendry izay mihaino izay lazain’ny Fanahy amin’ny fiangonana dia mihaino ny hafatr’i Elia. Elia i Miller, ary ny sasany nihaino, fa ny hafa kosa nandà.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“Olona an’arivony no notarihina handray ny fahamarinana notorìn’i William Miller, ary mpanompon’Andriamanitra no natsangana tamin’ny fanahy sy ny herin’i Elia mba hanambara ny hafatra. Tahaka an’i Jaona, ilay mpialoha lalana an’i Jesosy, ireo izay nitory izany hafatra manetriketrika izany dia nahatsapa ho voatery hametraka ny famaky eo amin’ny fakan’ny hazo, sy hiantso ny olona hamoa voa mendrika ny fibebahana. Ny fijoroany ho vavolombelona dia natao hanaitra sy hisy fiantraikany mahery amin’ny fiangonana ary hampiseho ny tena toetrany. Ary raha nanako ny fampitandremana manetriketrika handositra ny fahatezerana ho avy, dia maro tamin’ireo izay niray tamin’ny fiangonana no nandray ilay hafatra manasitrana; hitany ny fihemorany, ary tamin’ny ranomaso mangidin’ny fibebahana sy ny fangirifiriana lalina tao amin’ny fanahy, dia nanetry tena teo anatrehan’Andriamanitra izy ireo. Ary raha nitoetra teo aminy ny Fanahin’Andriamanitra, dia nanampy tamin’ny fampanenoana ilay antso hoe: ‘Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny andro fitsarany.’” Early Writings, 233.
Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.
I Miller dia nanehoan’i Elia sy Jaona Mpanao-batisa tandindon-javatra; fa tahaka ny nanomanan’i Jaona Mpanao-batisa ny lalana ho amin’ny fiavian’i Kristy voalohany, dia nanomana ny lalana kosa i Miller ho amin’ny fidiran’i Kristy ao amin’ny Efitra Masina Indrindra ao amin’ny fitoerana masina any an-danitra tamin’ny 22 Oktobra 1844. Malakia dia mampifandray mivantana ny asan’i Jaona sy i Miller.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.
Indro, Izaho haniraka ny irako, ary izy hanomana ny lalana eo alohako; ary tampoka no hihavian’ny Tompo, izay tadiavinareo, ho ao amin’ny tempoliny, dia Ilay iraky ny fanekena, izay ankasitrahanareo; indro, ho avy Izy, hoy Jehovah, Tompon’ny maro. Fa iza no hahatanty ny andron’ny fihaviany? ary iza no hahajanona raha miseho Izy? fa tahaka ny afon’ny mpandrendrika Izy sy tahaka ny savony fanasan’ny mpanadio lamba; ary hipetraka tahaka ny mpandrendrika sy mpanadio volafotsy Izy; ary hodioviny ny zanakalahin’i Levy, sady hodioviny toy ny volamena sy volafotsy izy, mba hahafahany manatitra fanatitra amin’ny fahamarinana ho an’i Jehovah. Dia ho sitrak’i Jehovah ny fanatitr’i Joda sy Jerosalema, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Ary hanatona anareo Aho ho amin’ny fitsarana; ary ho vavolombelona haingana Aho hiampanga ny mpanao sikidy sy ny mpijangajanga ary ny mpianiana lainga sy izay mampahory ny mpikarama amin’ny karamany, ary ny mpitondratena sy ny kamboty, ary izay manodina ny vahiny tsy hahazo ny rariny tokony ho azy, sady tsy matahotra Ahy, hoy Jehovah, Tompon’ny maro. Fa Izaho no Jehovah, tsy miova Aho; koa ianareo, ry zanak’i Jakoba, dia tsy levona. Malakia 3:1–6.
As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.
Amin’ny maha-‘mpiambina’ azy eo amin’ny tantarany, ny asan’i Miller dia naneho ny fananganana ny fanorenan’ny tempoly. Ny asany tany am-piandohana dia tsy maintsy manazava asa iray izay maneho ny famaranana ny tempoly. Izany asa farany izany dia mitaky mpiambina iray hafa mba hampaneno ny trompetra amin’ny feo mazava sy voafaritra. Miller sy ny hafatry ny anjely voalohany dia nanambara ny fisokafan’ny fitsarana, ary ny mpiambina izay asehon’i Miller an’ohatra eo amin’ny faran’ny Advantisma dia hanambara ny famaranan’ny fitsarana.
In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.
Ao amin’i Malakia, ny Tompo dia mampanantena hitondra fitsarana “hamely ny mpamosavy, sy ny mpijangajanga, sy ny mpianian-keloka, ary izay mampahory ny mpikarama amin’ny karamany, ny mpitondratena sy ny kamboty, ary izay mampivily ny vahiny tsy hahazo ny rariny tokony ho azy, sady tsy matahotra Ahy.” Ireo izay asongadina eto dia ireo izay “tsy matahotra” “an’i Jehovah, Tompon’ny maro.” William Miller no iraky ny anjely voalohany izay miantso ny olona mba “hatahotra an’Andriamanitra.” Ny fandavana ny fanorenana dia fandavana ny fahatahorana an’Andriamanitra.
For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.
Fa, indro, avy ny andro, izay hirehitra tahaka ny lafaoro; ary ny mpiavonavona rehetra, eny, izay rehetra manao ratsy, dia ho vodivary maina; ary ny andro izay ho avy dia handoro azy ireo, hoy Jehovah, Tompon’ny maro, ka tsy hamela ho azy na faka na sampana akory. Fa aminareo izay matahotra ny anarako kosa no hiposahan’ny Masoandron’ny fahamarinana, ka hisy fanasitranana eo amin’ny elany; ary hivoaka ianareo ka hitombo tahaka ny zanak’omby nafahana avy ao am-pahitra. Ary hohitsahinareo ny ratsy fanahy; fa ho lavenona eo ambanin’ny faladian-tongotrareo izy ireo amin’ny andro izay hanaovako izany, hoy Jehovah, Tompon’ny maro. Tsarovinareo ny lalàn’i Mosesy mpanompoko, izay nandidiako azy tao Horeba ho an’ny Isiraely rehetra, dia ny didy sy ny fitsarana. Indro, Izaho haniraka an’i Elia mpaminany ho aminareo alohan’ny hiavian’ny andro lehiben’i Jehovah sady mahatahotra; ary izy hampody ny fon’ny ray ho amin’ny zanaka, ary ny fon’ny zanaka ho amin’ny rainy, fandrao ho avy Aho hamely ny tany amin’ny ozona. Malakia 4:1–6.
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The beginning of the Bible (Genesis) and the end of the Bible (Revelation).
Ny fiandohan’ny Baiboly (Genesisy) sy ny fiafaran’ny Baiboly (Apokalypsy).
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The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).
Ny fiandohan’ny Testamenta Taloha (Genesisy) sy ny fiafaran’ny Testamenta Taloha (Malakia).
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The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).
Ny fiandohan’ny Testamenta Vaovao (Matio) sy ny fiafaran’ny Testamenta Vaovao (indray, Apokalypsy).
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The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).
Ny fiandohan’ny fijoroana ho vavolombelon’i Jaona (ny Filazantsaran’i Jaona) sy ny fiafaran’ny fijoroana ho vavolombelon’i Jaona (indray, ny Apokalypsy).
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The beginning of Malachi and the end of Malachi.
Ny fiandohan’i Malakia sy ny fiafaran’i Malakia.
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The beginning of Matthew’s gospel and the end of Matthew’s gospel.
Ny fiandohan’ny Filazantsaran’i Matio sy ny fiafaran’ny Filazantsaran’i Matio.
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The beginning of John’s gospel and the end of John’s gospel.
Ny fiandohan’ny Filazantsaran’i Jaona sy ny fiafaran’ny Filazantsaran’i Jaona.
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The beginning of the four gospels and the end of the four gospels.
Ny fiandohan’ireo Filazantsara efatra sy ny fiafaran’ireo Filazantsara efatra.
When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?
Rehefa esorintsika ireo fiandohana na fiafarana ara-paminaniana izay tononina mihoatra ny indray mandeha, dia mitovy amin’ny tsipika ara-paminaniana valo izay tsy maintsy angonina ka apetraka eo ambonin’ireo andininy telo voalohany ao amin’ny Apokalypsy izany. Ahoana kosa ny amin’ny faran’ny Genesisy?
Genesis chapter fifty ends with the death of Joseph.
Ny toko faha-dimampolo ao amin’ny Genesisy dia mifarana amin’ny fahafatesan’i Josefa.
So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.
Dia maty Josefa, rehefa folo amby zato taona izy; dia nohosorana zava-manitra izy, ary natao tao anaty vatam-paty tany Egypta. Genesisy 50:26.
Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.
Ny toko faha-valo amby efapolo dia manamarika ny fahafatesan’i Jakoba. Ny fahafatesan’i Jakoba, izay voalaza voalohany ao amin’ny toko faha-valo amby efapolo, ka mitarika hatramin’ny fahafatesan’i Josefa ao amin’ny andininy famaranana ny toko faha-dimampolo, dia mametraka ny sonian’ny Alfa sy Omega eo amin’ireo toko telo farany ao amin’ny Genesisy, ho famaranana ny bokin’ny Genesisy.
Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.
Ireo fahafatesana roa ireo dia ampiasaina ho tandindon’ny fiandohana sy ny fiafaran’ny fahababoan’ny Isiraely tany Egypta. Tamin’ny fiandohana, ny fatin’i Jakoba dia naverina mba halevina miaraka amin’ny razany, ary rehefa nivoaka avy tany Egypta i Mosesy, dia nentiny ny fatin’i Josefa mba halevina eo amin’ny fasan-drazany.
And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.
Ary nalain’i Moses niaraka taminy ny taolan’i Josefa; fa efa nampianianiny mafy ny Zanak’Isiraely hoe: Hovangian’Andriamanitra tokoa ianareo; ary hoentinareo hiakatra hiala eto miaraka aminareo ny taolako. Eksodosy 13:19.
The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.
Ny famaranana ny Genesisy dia ireo toko telo farany. Ao amin’ny toko faha-valo amby efapolo, Jakoba (Israely) dia manonona fitahiana eo ambonin’ny zanany lahy roa ambin’ny folo, izay faritana mivantana ho faminaniana ny amin’izay hitranga amin’ireo foko roa ambin’ny folo ireo amin’ny “andro farany” amin’ny fitsarana famotopotorana.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.
Dia niantso ny zanany lahy Jakoba ka nanao hoe: Miangòna ianareo, mba hambarako aminareo izay hanjo anareo amin’ny andro farany. Miangòna ianareo, ka mihainoa, ry zanak’i Jakoba; eny, mankanesa sofina amin’Isiraely rainareo. Genesisy 49:1, 2.
In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.
Ao amin’ny “andro farany” amin’ny fitsarana famotopotorana dia mampanantena ny Tompo fa hanangona ny zanany roa ambin’ny folo, izay aseho ho ilay efatra arivo amby efapolo sy iray hetsy ao amin’ny bokin’ny Apokalypsy. Ireo no asehon’i Jaona ao amin’ny bokin’ny Apokalypsy. Angonina izy ireo amin’ny alalan’ny antso avy amin’i Jakoba, antso avy amin’ny tantaran’ny fiandohany, izay ilazana azy mba “hihaino” sy “hankatò” izany. Amin’ny andro farany, ireo izay tandindonin’ireo zanak’i Jakoba dia “mihaino” hafatra iray ary “mankatò” na, araka ny lazain’i Jaona, “mitandrina” ireo zavatra izay voasoratra ao anatiny. Antso avy amin’ny ray ho an’ny zanaka izany; izany no hafatr’i Elia. Ireo voaantso dia antsoina hoe “zanak’i Jakoba,” ary koa tokony “hankatò an’i Isiraely” rainy.
Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.
I Esao sy Jakoba ao amin’ny Malakia dia maneho ireo virjiny hendry sy adala. Ny antso dia avy amin’i Jakoba rain’izy ireo sy Isiraely rain’izy ireo, ka manondro fa rehefa atao ny antso farany dia Advantista Laodiseana avokoa ny olona rehetra, ary apetraka eo an-tànan’izy ireo ny safidy na ho zanak’i Jakoba, ilay mpamitaka, na ho zanak’i Isiraely, ilay mpandresy. Ny mahafahan’izy ireo misafidy dia ny hery mpamorona ao anatin’ilay hafatra. Raha vakina sy henoina ary tandremana ilay hafatra, dia amin’ny alalan’ilay hery mpamorona iray ihany izay nahatonga ny zavatra rehetra hisy no hanovana azy ho tonga zanak’i Isiraely. Ny mandà tsy hihaino kosa dia ny mitahiry hatrany ny fanandraman’i Jakoba, ilay mpamitaka.
The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.
Ny antso fampivoriana nataon’i Jakoba, izay sady antso fampivoriana ao amin’ny hafatra voavaha tombo-kase ao amin’ny Apokalypsy koa, dia tandindona lehibe tokony ho takarina. Ny “impito” ao amin’ny Levitikosy enina amby roapolo dia mampianatra fa tsy misy fampivoriana, raha tsy misy fanaparitahana mialoha. Ny iray hetsy sy efatra arivo sy efatra alina dia ireo izay efa naely talohan’ny fiantsoana. Ity fahamarinana ity dia ambara miverimberina ao amin’ny Baiboly.
Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.
Henoy ny tenin’i Jehovah, ry firenena, ka ambarao any amin’ny nosy lavitra, ary lazao hoe: Izay nampiely ny Isiraely no hanangona azy indray sy hiambina azy tahaka ny mpiandry ondry miambina ny andian’ondriny. Jeremia 31:10
The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.
Ny fanekena havaozina amin’ireo iray hetsy sy efatra arivo sy efatra alina dia ahitana ny teny fikasana fa Andriamanitra hanoratra ny lalàny eo amin’ny fontsika. Nefa izay anaovan’ny Tompo izany asa famoronana izany ho azy dia efa niely patrana teo aloha.
Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.
Ary tonga tamiko indray ny tenin’i Jehovah nanao hoe: Ry zanak’olona, ny rahalahinao, dia ny rahalahinao tokoa, ny lehilahin’ny havanao, ary ny taranak’Isiraely rehetra manontolo, no ireo izay nilazan’ny mponina ao Jerosalema hoe: Mialà lavitra an’i Jehovah hianareo; izahay no nomena ity tany ity ho fananana. Koa lazao hoe: Izao no lazain’i Jehovah Tompo: Na dia nandroahako ho any lavitra any amin’ny jentilisa aza izy, ary na dia naeliko tany amin’ny tany samy hafa aza izy, dia ho fitoerana masina kely ho azy ihany Aho any amin’ny tany halehany. Koa lazao hoe: Izao no lazain’i Jehovah Tompo: Eny, hangoniko hiala amin’ny firenena hianareo, ary havory hiala amin’ny tany izay nielezanareo Aho, ka homeko anareo ny tanin’Isiraely. Ary ho tonga any izy, ka hesoriny hiala ao ny zava-drehetra maharikoriko ao aminy sy ny fahavetavetana rehetra ao aminy. Ary homeko fo iray izy, ary hasiako fanahy vaovao ao anatinareo; ary hesoriko hiala amin’ny nofony ny fo vato, ka homeko fo nofo izy. Ezekiela 11:14–19.
More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.
Mbola betsaka no tokony holazaina momba ny fanangonana ny iray hetsy sy efatra alina sy efatra arivo mifandraika amin’ny “fanaparitahana,” nefa aloha dia ilaintsika ny mampivondrona ny fandinihana ny sonian’i Alfa sy Omega ao amin’ireo andinin-tsoratra sivy dinihintsika ireo.
Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.
Sokajy roa no aseho ao amin’ireo toko telo farany ao amin’ny Genesisy: sokajin’ny mpikomy iray sy sokajin’ny hendry iray. Samy mandre feo milaza hoe: ity no làlana, mandehana amin’izao; nefa ny sokajy iray nandà tsy hihaino ny trompetra sy handeha amin’ny lalana fahiny. Ny sokajin’ny mpikomy ao amin’ny Genesisy toko faha-valo amby efapolo ka hatramin’ny dimampolo dia asehon’ny foko fahatelo ambin’ny folo.
At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.
Tamin’ny fiandohan’ny Isiraely fahiny dia nisy foko telo ambin’ny folo, ary tamin’ny fiandohan’ny Isiraely maoderina dia nisy mpianatra telo ambin’ny folo. Ilay mpianatra iray izay avahana amin’ireo mpianatra roa ambin’ny folo hafa, (tahaka an’i Efraima izay navahana tamin’ireo foko hafa) dia samy tandindon’ny fikomiana avokoa izy ireo. Antsoin-dRahavavy White mivantana hoe virijina adala i Jodasy.
“There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.
“Nisy foana ary mbola hisy hatrany ny ahi-dratsy eo amin’ny vary, ny virijina adala miaraka amin’ny hendry, ireo izay tsy manana diloilo ao anatin’ny fitondrany miaraka amin’ny jirony. Nisy Jodasy tia vola tao amin’ny fiangonana izay naorin’i Kristy teto an-tany, ary mbola hisy Jodasy ao amin’ny fiangonana amin’ny vanim-potoana rehetra amin’ny tantarany.” Signs of the Times, 23 Oktobra 1879.
Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.
Jodasy Iskariota dia virijina adala; tsimparifary izy, ary raha virijina adala izy, dia Laodiseana koa.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Ny toetry ny Fiangonana asehon’ireo virijina adala dia resahina koa ho ny toetry ny Laodikia.” Review and Herald, 19 Aogositra 1890.
Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.
Samy nahazo fitahiana tamin’i Jakoba tao amin’ny toko fahavalon-jato sy valo amby efapolo ao amin’ny Genesisy ny zanakalahy roa lahy naterak’i Josefa, ary hatramin’izay dia nantsoina hoe “antsasa-poko” izy ireo. Na antsasa-poko aza izy ireo na tsia, dia mbola foko ihany. Nosoloina an’i Jodasy Iskariota i Matiasy mba hameno ny toerana faharoa ambin’ny folo izay nohazonin’i Jodasy Iskariota teo aloha. Mpianatra i Jodasy, ary amin’io heviny io—dia nisy mpianatra telo ambin’ny folo tamin’ny faran’ny Isiraely fahiny, tahaka ny nisy foko telo ambin’ny folo tamin’ny fiandohany.
Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.
Ny zanak’i Josefa, dia Efraima (foko fahatelo ambin’ny folo), no tonga tandindon’ny fikomiana, raha nivondrona hanohana an’i Jeroboama ny foko folo tany avaratra ka nizara ny fanjakana ho foko folo tany avaratra sy foko roa tany atsimo. Nahoana aho no manondro an’i Efraima, zanak’i Josefa, ho tandindon’ny fikomiana fa tsy i Manase rahalahiny? Ny fikomiana mifandray amin’i Efraima dia manomboka ao amin’ny toko faha-valo amby efapolo, alohan’ny hitsofan’i Jakoba fitahiana amin’ireo zanany lahy roa ambin’ny folo. Ao amin’ny toko faha-valo amby efapolo dia i Jakoba aloha no mitso-drano ny zanakalahin’i Josefa roa. Satria i Manase no lahimatoa, dia manantena i Josefa fa tokony hihatra amin’i Manase ny fitahiana voalohany ho an’ireo zanany; ary mikomy i Josefa manohitra ny fisafidianan’i Jakoba an’i Efraima.
The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.
Ny fiandohan’i Efraima amin’ny maha-solontenan’ny olom-boafidin’Andriamanitra azy dia mitondra fijoroana ho vavolombelon’ny fikomiana, ary ny fiafaran’i Efraima dia ilay fanaparitahana “impito” ao amin’ny Levitikosy faha-enina amby roapolo, hatramin’ny 723 tal. J.K. ka hatramin’ny 1798. Tamin’ny 723 tal. J.K. ireo foko folo tany avaratra, dia ny fanjakan’i Efraima, (izay fantatra koa amin’ny hoe Isiraely) dia nahazo ratra mahafaty amin’ny maha-fanjakan’ny faminanian’ny Baiboly azy. Izany ratra mahafaty izany no nanomboka faminaniana ara-potoana izay nifarana tamin’ny nahazoan’ny fahefana papaly sy ny fanjakany ratra mahafaty tamin’ny 1798. Ny ratra mahafatin’ny fahefana papaly tamin’ny 1798 dia tandindon’ny fianjerana farany an’i Babylona rehefa ny mpanjakan’ny avaratra dia “ho tonga amin’ny farany ka tsy hisy hanampy azy” ao amin’ny Daniela toko fahiraika ambin’ny folo andininy faha-dimy amby efapolo. Ny fikomiana sy ny fahalavoan’i Babylona amin’ny andro farany dia nanehoana tandindona tamin’ny fikomiana sy ny fahalavoan’ny fahefana papaly tamin’ny 1798, izay kosa nanehoana tandindona tamin’ny fikomiana sy ny fahalavoan’ny fanjakan’i Efraima (Isiraely) tamin’ny 723 tal. J.K., izay nanehoana tandindona tamin’ny fikomian’i Josefa tamin’ny tsindrimandry ara-paminanian-drainy araka izay aseho eo amin’ny faran’ny Genesisy.
The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.
Ny fikomiana izay i Efraima no tandindony dia nanomboka tamin’ny fikomian-drainy (Josefa) tamin-drainy (Jakoba). Mitarika amin’ny farany ho amin’ny fikomian’ireo foko folo tany avaratra izany, izay mitondra ho amin’ilay “fielezana aseho” ho “impito” ao amin’ny Levitikosy 26. Ny fe-potoana nielezan’ny fanjakana tany avaratra dia mizara ho vanim-potoana roa. Ny iray mifarana amin’ny taona 538, ary ny vanim-potoana manaraka mifarana amin’ny 1798, sady samy manondro ny hafatra izay voavaha tombo-kase taloha kelin’ny hifaranan’ny fotoam-pahasoavana ao amin’ny bokin’ny Apokalypsy. Io hafatra io no manondro ny fianjerana faran’i Babylona. Isaky ny dingana manan-tantara eo amin’ny tantara ara-paminanian’i Efraima dia asongadina ny fikomiana. Tahaka izany koa ny fikomian’ilay mpianatra fahatelo ambin’ny folo, Jodasy Iskariota. Ireo no vavolombelona roa manondro ny isa telo ambin’ny folo ho tandindon’ny fikomiana. Kanefa tsy misy amin’ireo fahamarinana masina ireo ho fantatra raha tsy mijoro eo ambonin’ny fanorenan’ny Advantisma izay naorina teo ambonin’ilay fahamarinana voalohany hitan’i Miller sy ilay fahamarinana voalohany narian’ny Advantisma ny olona iray.
The ending of Genesis agrees with all the other lines that we have been considering. In summation:
Ny fiafaran’ny Genesisy dia mifanaraka amin’ireo tsipika hafa rehetra izay efa nodinihintsika. Raha fintinina:
In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.
Tamin’ny voalohany, ny Trinite any an-danitra, dia ny Ray sy ny Zanaka ary ny Fanahy Masina, no nanatri-maso ny famoronana ny lanitra sy ny tany izay notanterahin’ny Zanaka, izay Izy koa no Teny. Tonga fantsona nifandraisana avy amin’ny Ray ho amin’ny olombelona ny Teny, ary ny Teny no hany làlana ahafahan’ny olombelona mifandray amin’ny Ray. Ny hafatry ny Ray dia natolotry ny Zanaka tamin’ilay anjely Gabriela, izay nisolo an’i Losifera (mpitondra fahazavana) taorian’ny fikomian’i Losifera tany an-danitra. Mandray ny fahazavana, na ny hafatra, i Gabriela ka mampita izany amin’ny mpaminany iray, izay ilay zavaboary masina noforonina voatendry hampita ny hafatra avy amin’ny Ray ho amin’ilay fianakaviana noforonina lavo. Soratana ny hafatra omena ny mpaminany ary avy eo ampitaina amin’ny olombelona. Amin’ny dingana rehetra amin’ny fizotran’ny fifandraisana dia masina ny hafatra, ary noho izany antony izany ny mpaminany, izay olombelona lavo, dia tokony ho masina. Eo amin’ny fotoana ampitondrana ilay hafatra masina eo an-tanan’ny maha-olombelona lavo, dia manana ny mety hikirakirana hafatra masina amin’ny tanana tsy voamasina ny maha-olombelona. Noho izany, ny fahazavan’ilay hafatra masina dia miteraka fahazavana sy haizina samy hafa. Rehefa raisin’ireo ao amin’ny fianakavian’ny olombelona lavo ny hafatra, dia mitahiry ao anatiny ilay hery mpamorona mitovy indrindra izay namorona ny zavatra rehetra izany, dia ilay hery izay manamarina io olona io. Ny fiandohan’ny fizotran’ny fifandraisana dia mampiseho ny fiafaran’ny fizotran’ny fifandraisana. Koa raha re sy vakina ary tandremana ny hafatra, dia averin’ilay hafatra foronina araka ny endriky ny Zanaka ny olombelona lavo.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Sambatra izay mamaky, ary izay mihaino ny tenin’ity faminaniana ity ka mitandrina izay zavatra voasoratra ao aminy; fa efa akaiky ny fotoana. Apokalypsy 1:3.
John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.
Jaona dia maneho ny olombelona lavo amin’ny “andro farany” amin’ny fitsarana famotopotorana, izay mandre feo avy ao aoriany ka mitodika mba handray ny hafatra izay mitondra ho amin’ny lasa. Ireo izay mandray izany ka manao ny hafatra tsy ho ampahany amin’ny fiainany fotsiny, fa ho fiainany manontolo sy tokana mihitsy, dia hamarinina eo no ho eo. Ny hohamarinina dia ny hatao masina. Rehefa ireo izay mamaky sy mandre ny hafatra nalefan’ny Ray ka manaiky izany hafatra izany ary atao masina, dia amin’ny alalan’ny hery mpamorona ao anatin’ilay hafatra no anaovana izany. Izany hery mpamorona izany no manatanteraka ny asa fanamarinana ny olona, rehefa mino tahaka izay nataon’i Abrahama ny olona. Ampianarin’ny hafatra izy ireo hitodika sy hihaino ny feo avy ao aoriana, izay mitondra ho amin’ny lalana fahiny, dia ireo fahamarinana fototra. Tarihin’ny hafatra ho amin’ny fahamarinana rehetra izy ireo, ary raha mandeha amin’ireo lalana fahiny ireo izy, dia mandeha eo amin’ny lalan’ny voahamarina.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.
Fa ny lalan’ny marina dia tahaka ny mazava mamirapiratra, izay mihamazava hatrany mandra-pahatanteraky ny andro. Ny lalan’ny ratsy fanahy dia tahaka ny maizina; tsy fantany izay mahatafintohina azy. Anaka, tandremo ny teniko; atongilano ny sofinao hihaino ny filazako. Aza avela hiala eo imasonao izany; tehirizo ao afovoan’ny fonao. Fa fiainana ho an’izay mahita azy izany, ary fahasalamana ho an’ny nofony rehetra. Miambena tsara ny fonao mihoatra noho ny zavatra rehetra arovana; fa avy ao no iavian’ny loharanon’aina. Esory hiala aminao ny vava maditra, ary ampanalaviro anao ny molotra miolakolaka. Aoka ny masonao hijery mahitsy, ary ny hodi-masonao hitodika mahitsy eo anoloanao. Eritrereto tsara ny alehan’ny tongotrao, dia ho voalamina tsara ny lalanao rehetra. Aza mivily ho amin’ny ankavanana na ho amin’ny ankavia; esory amin’ny ratsy ny tongotrao. Ohabolana 4:18–27.
Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.
Ireo nohamarinina tamin’ny alalan’ny hafatra nampitaina dia mandeha amin’ny lalana izay maneho fahazavana mitombo hatrany, nefa io fahazavana io indrindra no mahatonga ny lalan’ny ratsy fanahy hifanojo amin’ny haizina mihamafy. Misaraka amin’ny haizina ny fahazavana. Ilay hery famoronana izay nandidy ny hisian’ny fahazavana tany am-piandohana dia mamoaka izany vokatra izany koa eo amin’ny taranak’olombelona amin’ny farany, tahaka ny nataon’ny fahazavana tany am-piandohana. Ilay sokajy izay mandà tsy hihaino ny feo any aoriana, ka noho izany mifidy ny handeha amin’ilay lalana maizina, dia “tafintohina” amin’ny Teniny, fa tafintohina amin’ny vato fehizoro izy, dia ilay vato efa notsapaina fahiny. Ny Feo no Alfa sy Omega, ary rehefa mandre izany teny izany ny nohamarinina ka mampitodika ny fony ho amin’izany teny izany, dia mitahiry izany teny izany ao afovoan’ny fony izy, fa ny Alfa sy Omega no mampitodika ny fony ho amin’ny razana, (ny lasa) ary ny fon’ny razana no manondro ny farany.
The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.
Ny làlan’ny marina dia fahitsiana; Hianao, Izay mahitsy indrindra, no mandanja ny dian’ny marina. Eny, teo amin’ny lalan’ny fitsaranao, Jehovah ô, no niandrasanay Anao; ny anaranao sy ny fahatsiarovana Anao no irin’ny fanahinay. Ny fanahiko no naniriako Anao tamin’ny alina; eny, ny fanahiko ato anatiko no hitadiavako Anao maraina koa; fa raha eo ambonin’ny tany ny fitsaranao, dia hianatra fahamarinana ny mponina amin’izao tontolo izao. Isaia 26:7–9.
God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.
Andriamanitra dia mandanja, na mitsara, ireo izay mandeha amin’ny lalan’ny marina, ary manao izany Izy amin’ny “andro farany” rehefa eo amin’ny tany ny fitsarany. Ny marina dia ireo izay niandry an’i Jehovah ho fanatanterahana ny fotoana niandrasana ao amin’ny fanoharana ny amin’ireo virijina folo. Ny fanirian’ireo izay mandeha amin’ny lalan’ny fahalalana mitombo dia ny hahazo fahatakarana lehibe kokoa hatrany momba ny anaran’Andriamanitra, dia ny toetrany. Ireo izay niandry ny Tompony dia ireo izay manambara ny hafatra fampitandremana farany, fa izy ireo no manambara ny Antso amin’ny Mamatonalina, izay mazava ho azy fa hafatra anatiny voalohany ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, arahin’ny hafatra faharoa, ivelany.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:1–4.
Ary rehefa afaka izany zavatra izany, dia hitako ny anjely iray hafa nidina avy tany an-danitra, nanana fahefana lehibe; ary nohazavain’ny voninahiny ny tany. Dia niantso tamin-kery tamin’ny feo mahery izy ka nanao hoe: Lavo Babylona lehibe, lavo izy, ka tonga fonenan’ny demonia sy fitoeran’ny fanahy maloto rehetra ary tranom-borona ho an’ny vorona maloto sy maharikoriko rehetra. Fa ny firenena rehetra efa nisotro ny divain’ny fahatezeran’ny fijangajangany; ary ny mpanjakan’ny tany efa nijangajanga taminy; ary ny mpandranto amin’ny tany efa nanan-karena tamin’ny haben’ny zava-manitry ny harenany. Ary nahare feo iray hafa avy tany an-danitra aho nanao hoe: Mivoaha aminy, ry oloko, mba tsy hiray ota aminy ianareo, ary mba tsy handray ny lozany ianareo. Apokalypsy 18:1–4.
When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.
Rehefa nidina tamin’ny 11 Septambra 2001 ilay anjelin’ny Apokalypsy faha-valo ambin’ny folo, dia nandà ny fiantsoana farany hiverina amin’ny lalana fahiny ny fiangonana Advantista mitandrina ny andro fahafito. Tamin’izay no nitsaharany tsy ho tandroky ny Protestantisma marina tao Etazonia. Tamin’izany fotoana izany no nanomboka ny fizahan-toetra ho an’ireo izay nifidy hitondra ny hafatry ny feo mahery ka hihinana azy, araka ny nasehon’i Jaona tandindona, raha nidina ilay anjelin’ny Apokalypsy faha-folo teo am-piandohan’ny Advantisma tamin’ny 11 Aogositra 1840. Ilay firenena ara-panahy izay nandray ny lamban’andraikitry ny Protestantisma marina, rehefa nolavina ny hafatry ny anjely voalohany, dia nanaraka ny dian’ny Protestantisma nihemotra koa tamin’ny fiandohan’ny Advantisma.
The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.
Ny tena tandroka protestanta dia nomena tamin’izany ho an’ireo izay nanaiky ny hafatra tao amin’ilay boky kely izay teo an-tanan’ilay anjely ao amin’ny Apokalypsy toko faha‑folo. Ny fizotry ny fitsapana tamin’ny fiandohan’ny Advantisma nanomboka tamin’ny 1840 ka hatramin’ny 1844 dia maneho fizotry ny fitsapana iray amin’ny faran’ny Advantisma, manomboka amin’ny 11 Septambra 2001 ka hatramin’ny lalàn’ny Alahady any Etazonia. Ao anatin’ilay tantara voalohany tamin’ny 1840 ka hatramin’ny 1844, sy ao anatin’ny fizotry ny fitsapana izay nanomboka tamin’ny 11 Septambra 2001, dia voamarika ny fifindrana ara-pitantanan’Andriamanitra avy amin’ilay vondron’ny mpino teo aloha izay nitondra ny lamba fitondra amin’ny Protestantisma, ho amin’ny vondron’ny mpino vaovao izay mandray ny lamba fitondra amin’ny tena Protestantisma.
More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.
Ny tena zava-dehibe kokoa amin’ny fandinihantsika ny lalan’ny voamarina dia izao: ao anatin’izany tantara izany dia misy fahadisoam-panantenana izay manamarika ny fiandohan’ny fotoana fitaredrehan’ny fahatongavana. Miandry ny Tompony amin’izany fotoana izany ny mahatoky, ary mifarana izany amin’ny fanokafana ny tombo-kasen’ny hafatry ny Antso Amin’ny Mamatonalina. Io fizahan-toetra io tany am-piandohan’ny Advantisma dia nifarana rehefa nifarana tamin’ny 22 Oktobra 1844 ny hafatry ny Antso Amin’ny Mamatonalina. Ny fizahan-toetra amin’ny farany dia mifarana ho an’ireo asehon’i Jaona amin’ny lalàn’ny Alahady any Etazonia. Ny hafatry ny Antso Amin’ny Mamatonalina amin’ny farany dia hifarana tahaka ny tamin’ny fiandohana ihany; ary tamin’ny fiandohan’ny Advantisma dia nesorina mialoha ny tombo-kasen’ny hafatry ny Antso Amin’ny Mamatonalina, talohan’ny fifaranan’ny fizahan-toetra. Ny hafatry ny Antso Amin’ny Mamatonalina tany am-piandohana dia esorina ny tombo-kaseny ankehitriny amin’ny farany.
The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.
Ireo virijiny hendry nohamarinina dia miditra amin’ny fanekena amin’Andriamanitra, raha ireo virijiny adala ratsy fanahy kosa miditra amin’ny faneken’ny fahafatesana.
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.
Izy no nilazany hoe: Ity no fitsaharana izay ampitsaharanareo ny reraka; ary ity no famelombelomana; kanjo tsy nety nihaino izy. Fa ny tenin’i Jehovah dia tonga taminy ho didy upon didy, didy upon didy; tsipika upon tsipika, tsipika upon tsipika; kely etỳ, kely erỳ; mba handehanany ka hianjera miankandrefana, ka ho torotoro, sy ho voafandrika, ary ho voababo. Koa henoy ny tenin’i Jehovah, ianareo lehilahy mpaniratsira izay manjaka amin’ity firenena ity izay any Jerosalema. Satria hoy ianareo: Efa nanao fanekena tamin’ny fahafatesana izahay, ary nifanaiky tamin’ny helo; raha mandalo ny kapoka manafotra, dia tsy hahatratra anay izany; fa ny lainga no nataonay fialofana, ary ny fitaka no nierenanay; Koa izao no lazain’i Jehovah Tompo: Indro, mametraka vato ao Ziona ho fanorenana Aho, dia vato voazaha toetra, vato fehizoro sarobidy, fanorenana mafy orina; izay mino dia tsy ho maika. Isaia 28:12–16.
The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.
Ny nohamarinina no mitondra ny hafatra masina momba ny Antsoantson’ny Mamatonalina ho amin’ny fiangonana, ary avy eo izy ireo dia manambara ny hafatry ny feo faharoa raha miantso ny olombelona hiala ao Babylona.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’” Review and Herald, December 6, 1892.
“Araka izany, ao amin’ny asa farany ho fampitandremana izao tontolo izao, dia misy antso roa miavaka atao amin’ny fiangonana. Ny hafatry ny anjely faharoa dia hoe: ‘Rava Babylona, rava ilay tanàna lehibe, satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany.’ Ary ao amin’ny antso mafy ataon’ny hafatry ny anjely fahatelo dia re ny feo avy any an-danitra manao hoe: ‘Mivoaha avy ao aminy, ry oloko, mba tsy ho mpiombona amin’ny fahotany hianareo, ary mba tsy handraisanareo anjara amin’ny lozany. Fa tafakatra hatrany an-danitra ny fahotany, ary Andriamanitra nahatsiaro ny helony.’” Review and Herald, 6 Desambra 1892.
Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.
Ireo izay mivoaka avy ao Babylona ka mikambana amin’ireo izay mandeha amin’ny lalan’ny marina dia ekena ho ao amin’ny vala amin’ny alalan’ny ranon’ny batisa, izay asehon’ny anaran’ny telo miray any an-danitra. Ny nohamarinina, na ireo izay mihaino ankehitriny ny hafatra natolotra an’i Jaona tany Patmo izany, na ireo izay antsoina hivoaka avy ao Babylona aorian’izany, dia samy hamarinina amin’ny fandraisana ny Fanahy Masina avokoa. Izany fitambaran’ny maha-Andriamanitra ny Fanahy Masina sy ny maha-olombelona ny olona izany dia tanteraka, araka ny naseho ho fianarana amin’ny ohatra, raha nitondra teo Aminy ny toetra maha-olombelona Kristy. Ny iray hetsy sy efatra alina sy efatra arivo dia naseho tamin’ny alalan’ny vavolombelona roa, dia ny zanakalahin’i Jakoba roa ambin’ny folo sy ny mpianatra roa ambin’ny folo. Ny ratsy fanahy kosa dia asehon’ny fokony fahatelo ambin’ny folo sy ny mpianatra fahatelo ambin’ny folo. Ireo “fahatelo ambin’ny folo” roa tonta amin’ireo fanoharana roa ireo dia samy nantsoina ho mpisorona ho an’Andriamanitra, ary ireo izay mandà izany fiantsoana izany dia asehon’i Esao, raha ny zandriny lahy Jakoba kosa no maneho ireo izay manaiky izany fiantsoana izany. Esao sy Jakoba dia samy maneho ny Advantista Mitandrina ny Andro Fahafito Laodiseana amin’ny faran’izao tontolo izao. Ny antoky ny iray manaiky ny hafatra masina ampitaina amin’ny alalan’ny asa soratr’ilay mpaminany ka ovana ho Isiraely, fa Esao kosa mitana ny anarany.
There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.
Mazava ho azy fa mbola betsaka lavitra no voarakitra ao anatin’ireo andalana sivin’ny Alfa sy Omega ireo, satria famintinana fohy monja ny amin’ny fiandohana sy ny fiafarana ao amin’ny Tenin’Andriamanitra izany.
Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter one. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?
Tantara sivy, izay maneho tantara ara-paminaniana hatramin’ny famoronana ka hatramin’ny Fiavian’i Kristy fanindroany. Ireo tsipika ara-paminaniana sivy rehetra ireo, izay misy fiandohana sy fiafarana, dia mifandray mivantana amin’ireo andininy telo voalohany ao amin’ny Apokalypsy toko voalohany. Ireo andininy telo ireo dia manambara fa ny fanambaran’i Jesosy Kristy, izay voavaha tombo-kase taloha kelin’ny hifaranan’ny fotoam-pahasoavana, dia fanehoana ny herin’Andriamanitra mpamorona. Hery inona hafa moa no afaka manangana fijoroana vavolombelona sarotra sy mifamatotra fatratra toy izany avy amin’ny vavolombelona samihafa, izay nanome ny fijoroany vavolombelona hatramin’ny andron’i Mosesy ka hatramin’ny andron’i Jaona mpanoratra ny Apokalypsy?
Take off your shoes, for this is holy ground.
Esory ny kiraronao, fa tany masina ity.