The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.
Ny hafatry ny Fanambaran’i Jesosy Kristy izay avoha dia ahitana ny famantarana ny teny hebreo nadika hoe “fahamarinana,” izay, ankoatra ny zavatra hafa, maneho ny toetran’i Kristy amin’ny maha Alfa sy Omega Azy. Ny fiandohan’ny zavatra iray izay maneho ny faran’ny zavatra iray dia mameno ny Baiboly manontolo, ary ny toetran’i Kristy dia aseho ao amin’ny Baiboly, fa Izy no Teny. Ny Alfa sy Omega no singa iray amin’ny toetran’i Kristy izay ambarany ny Tenany ihany, ho porofo fa Andriamanitra Izy.
Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.
Ny toko faha-efapolon’ny Isaia no manamarika ny fiandohan’ny fitantarana ara-paminaniana izay mitohy mandra-pahatapitry ny bokin’i Isaia ao amin’ny toko faha-enina amby enimpolo. Manomboka izany amin’ny fanondroana ilay Mpampionona izay nirahina, izay nampanantenain’i Kristy tamin’ny mpianatra mba hampionona azy ireo noho ny fialàny; kanefa ny fahatongavan’ny Mpampionona dia mahita ny fahatanterahany lavorary, tahaka ny faminaniana rehetra, amin’ny andro farany. Ny fanondroan’i Isaia sy i Jesosy ny fahatongavan’ny Mpampionona dia manondro ny fahadisoam-panantenan’ny fihetsiketsehan’ny iray hetsy sy efatra arivo amby efa-polo arivo, izay nitranga tamin’ny 18 Jolay 2020.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.
Kanefa milaza aminareo ny marina Aho; mahasoa anareo ny fialàko; fa raha tsy miala Aho, dia tsy ho avy atỳ aminareo ny Mpananatra; fa raha handeha Aho, dia hirahiko ho atỳ aminareo Izy. Ary rehefa tonga Izy, dia hampiaiky izao tontolo izao ny amin’ny ota sy ny amin’ny fahamarinana ary ny amin’ny fitsarana. Jaona 16:7, 8.
The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.
Ny teny hoe “ota, fahamarinana, ary fitsarana” no hampiasain’ny Mpampionona mba “handresy lahatra” izao tontolo izao. Ny teny nadika hoe “handresy lahatra” dia ahitana koa ny hevitra hoe mampahatoky. Ireo dingana telo, dia ny “ota, fahamarinana ary fitsarana,” no maneho ilay teny hebreo izay adika hoe “fahamarinana.” Io teny io dia noforonina avy amin’ny litera voalohany sy fahatelo ambin’ny folo ary farany amin’ny abidy hebreo, ary io teny io dia maneho fa ny Mpamorona ny zavatra rehetra no voalohany sy farany, ny Alfa sy Omega. Rehefa tonga amin’ireo iray hetsy sy efatra arivo amby efatra alina diso fanantenana ny Mpampionona, dia handresy lahatra azy ireo Izy, ary avy eo izao tontolo izao koa, fa Andriamanitra no Alfa sy Omega.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
Ampionony ianareo, ampionony ianareo ny oloko, hoy Andriamanitrareo. Mitenena amin’ny fon’i Jerosalema, ary miantsoa aminy mafy, fa tapitra ny adiny, voavela ny helony; fa nandray avy tamin’ny tanan’i Jehovah roa heny noho ny fahotany rehetra izy. Feon’izay miantso any an-efitra hoe: Amboary ny lalan’i Jehovah, ataovy mahitsy any an-tany efitra ny lalambe ho an’Andriamanitsika. Ny lohasaha rehetra hasandratra, ary ny tendrombohitra sy ny havoana rehetra haetry; ny miolikolika hovitaina mahitsy, ary ny toerana mikitoantoana ho tonga lemaka; Ary haseho ny voninahitr’i Jehovah, ka ny nofo rehetra hiara-hahita izany; fa ny vavan’i Jehovah no efa niteny. Isaia 40:1–5.
The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”
Ity andalan-teny ity dia manondro ny asan’ilay iraka Elia farany, izay notsarain-tandindona tamin’i William Miller, izay efa notsarain-tandindona tamin’i Jaona Mpanao-batisa, izay efa notsarain-tandindona tamin’i Elia, ary izay nofaritan’i Malakia ho ilay iraka manomana ny lalana ho an’ilay iraky ny fanekena. Ao amin’ny hetsika Elia farany, rehefa maniraka ny Mpananatra ny Tompo mba hampahery ireo izay efa diso fanantenana sy miandry ny Tompo mandritra ny fotoana fitaredretra, dia “haseho ny voninahitr’i Jehovah, ary ny nofo rehetra hiara-mahita izany.” Ny “voninahitr”ny Tompo dia ny toetrany, ary ny Fanambaran’i Jesosy Kristy dia fanesorana ny tombo-kase amin’ilay singa amin’ny toetrany izay aseho ho Alfa sy Omega. Rehefa vita ny fampidirana ao amin’ireo andininy dimy voalohany, ilay “feo any an-efitra miantso” dia manontany an’Andriamanitra hoe: “Inona no hotorìko?”
The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.
Hoy ilay feo hoe: Miantsoa mafy. Dia hoy izy: Inona no hotoriko mafy? Ny nofo rehetra dia ahitra, ary ny hatsaran-tarehiny rehetra dia tahaka ny voninkazon’ny saha; maina ny ahitra, malazo ny voninkazo, satria tsofin’ny Fanahin’i Jehovah izy; eny, ahitra tokoa ny olona. Maina ny ahitra, malazo ny voninkazo; fa ny tenin’Andriamanitsika no haharitra mandrakizay. Isaia 40:6–8.
The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.
Ny hafatry ny toetran’i Kristy, izay aseho ho Alfa sy Omega, dia apetraka ao anatin’ny tandindona ara-panoharana momba ny Islama. Ao amin’ny Ezekiela toko fahafito amby telopolo, ny lohasahan’ny taolana maina dia angonina aloha, ary avy eo dia velomina amin’ny alalan’ny hafatra ara-paminaniana avy amin’ny rivotra efatra.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Mitana ny rivotra efatra ny anjely, izay aseho ho toy ny soavaly romotra mitady hiala sy hirohotra manerana ny tany manontolo, mitondra fandringanana sy fahafatesana eo amin’ny lalany.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Moa hatory eo amin’ny tena sisin’ny tontolo mandrakizay va isika? Moa ho donto sy mangatsiaka ary maty va isika? Endrey, enga anie ka hananantsika ao amin’ny fiangonantsika ny Fanahy sy ny fofonain’Andriamanitra, ka hovelomina ao amin’ny olony ireo, mba hitsanganany amin’ny tongony ka ho velona. Mila mahita isika fa ety ny lalana, ary tery ny vavahady. Nefa raha mandalo amin’ilay vavahady tery isika, dia tsy manam-petra ny halehibeny.” Manuscript Releases, volume 20, 217.
The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.
Ny soavaly tezitra ao amin’ny faminanian’ny Baiboly dia ny finoana silamo. Io soavaly tezitra io dia sakanana tsy hanao ny asany fandringanana, araka ny asehon’ny fihazonan’ny anjely efatra ny rivotra efatra ao amin’ny Apokalypsy toko fahafito. Tazonina ireo mandra-pahavoaisy tombo-kase ny iray hetsy sy efatra alina sy efatra arivo.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Ary rehefa afaka izany zavatra izany, dia nahita anjely efatra aho nitsangana teo amin’ny zorony efatry ny tany, nitana ny rivotra efatry ny tany, mba tsy hisy rivotra hitsoka amin’ny tany, na amin’ny ranomasina, na amin’ny hazo iray akory aza. Ary nahita anjely iray hafa niakatra avy any atsinanana aho, izay nanana ny tombo-kasen’Andriamanitra velona; ary niantso tamin’ny feo mahery tamin’ireo anjely efatra izy, izay nomena fahefana hanimba ny tany sy ny ranomasina, nanao hoe: Aza manimba ny tany, na ny ranomasina, na ny hazo, mandra-panisinay tombo-kase eo amin’ny handrin’ny mpanompon’Andriamanitsika. Apokalypsy 7:1–3.
The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.
Ny fihazonana ireo rivotra efatra dia maneho ny fanakanana ny finoana silamo mandra-pahavitan’ny fanisiana tombo-kase ny vahoakan’Andriamanitra. Ny finoana silamo dia aseho ao amin’ny Apokalypsy ho ireo trompetra telo farany amin’ny fito, ary koa ho ireo loza telo.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ary hitako sy reko nisy anjely iray nanidina teo afovoan’ny lanitra, nanao tamin’ny feo mahery hoe: Loza, loza, loza ho an’izay monina ambonin’ny tany noho ny amin’ny feon’ny trompetran’ireo anjely telo sisa, izay mbola hitsoka! Apokalypsy 8:13.
After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.
Rehefa nampahafantarina ireo trompetra loza telo i Jaona, dia faritany ao amin’ny toko fahasivy ny toetoetran’ny Islama. Ao amin’ny andininy fahaefatra amin’ny toko fahasivy dia misy baiko omena ny Islama, izay tanteraka teo amin’ny tantaran’i Abubekr, mpitarika voalohany taorian’i Mohammed.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Ary nasaina izy ireo mba tsy hanimba ny ahitra amin’ny tany, na ny zava-maitso rehetra, na ny hazo akory aza; fa ireo olona izay tsy manana ny tombo-kasen’Andriamanitra eo amin’ny handriny ihany no ho azony hatao. Apokalypsy 9:4.
Uriah Smith, identified the relation of Abubekr to verse four.
I Uriah Smith dia namaritra ny fifandraisan’i Abubekr amin’ny andininy fahaefatra.
“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:
“Taorian’ny nahafatesan’i Mohammed dia nandimby azy teo amin’ny fitarihana i Abubekr, tamin’ny A.D. 632; ary vantany vao voaoriny tsara ny fahefany sy ny fitondrany dia nandefa taratasy boribory ho an’ireo foko arabo izy, ka izao manaraka izao no ampahany nalaina avy ao:”
“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.
“‘Rehefa miady ny adin’ny Tompo ianareo, dia mitondra tena tahaka ny lehilahy, ka aza mivily lamosina; nefa aoka tsy ho voaloton’ny ran’ny vehivavy sy ny zaza ny fandresenareo. Aza manimba rofia na iray aza, ary aza mandoro tanimbary. Aza manapaka hazo mamoa, ary aza manisy ratsy ny biby fiompy, afa-tsy izay vonoinareo hohanina. Ary raha manao fanekena na fifanarahana ianareo, dia tano izany, ka aoka ho mahatoky amin’ny teninareo. Ary raha mbola mandeha ianareo, dia hahita olona mpivavaka sasany izay miaina mitokana any amin’ny monasitera, ka mikendry hanompo an’Andriamanitra amin’izany fomba izany; avelao izy ireny, ary aza vonoina na izy ireo na ravana ny monasiterany. Ary hahita karazan’olona hafa koa ianareo izay an’ny synagogan’i Satana, ka voaharatra boribory ny tampon-dohany; koa ataovy izay hanorotoroanareo ny karandohany, ary aza omena fialofana mandra-pivadiny ho Mohammedanina na handoavany hetra.’” Uriah Smith, Daniel and the Revelation, 500.
Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.
Uriah Smith dia mbola manohy manondro sokajin’olona roa, izay tsy maintsy navahan’ireo mpiady silamo nalefan’i Abubekr hitondra ady hanohitra an’i Roma. Ny sokajy iray, hoy izy, dia ireo moanina katolika, izay nivavaka tamin’ny Alahady; ary ny sokajy iray kosa dia ireo izay nivavaka tamin’ny andro fahafito. Ny finoana silamo dia tsy natao hamely afa-tsy ireo mpivavaka amin’ny masoandro. Ny zava-dehibe kokoa amin’ny fandinihantsika dia izao: ny olona, na mpitandrina Alahady na mpitandrina Sabata, dia aseho ara-panoharana ho ahitra sy zava-maitso ary hazo. Ny rivotra efatra ao amin’ny toko fahafito dia notanana tsy hitsoka amin’ny ahitra mandra-pamehezana tombo-kase ireo mpitandrina Sabata.
The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.
Ilay iraky ny hetsiky ny iray hetsy sy efatra arivo amby efatra alina dia manontany an’Andriamanitra hoe: “Inona no hotorìko?” Ary nolazaina taminy fa izao no hafany: ny Tenin’Andriamanitra mijoro mafy mandrakizay; ary izany hafatra izany dia tokony hapetraka ao anatin’ny tontolon’ny rivotra mitsoka amin’ny ahitra. Rehefa alefa amin’ilay iray hetsy sy efatra arivo amby efatra alina ny Mpampionona, dia ireo izay efa diso fanantenana noho ny faminaniana tsy tanteraka momba ny Silamo, ary izay avy eo mahatsapa fa ao anatin’ny fotoana fiandrasana araka ny fanoharana ny amin’ny virijina folo izy, dia ampahafantarin’ny Mpampionona izy ireo amin’izay fa ny hafatra izay tokony hasehony dia ny hafatra momba ny anjara asan’ny Silamo ao amin’ny faminanian’ny Baiboly. Ny fahatongavan’ny Mpampionona, ao amin’ny tantaran’ny fotoana fiandrasana, no mahatonga azy ireo hitsangana.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Ary hoy Izy tamiko hoe: Ry zanak’olona, mitsangàna amin’ny tongotrao, dia hiteny aminao Aho. Ary ny Fanahy niditra tao anatiko raha niteny tamiko Izy, ka nanangana ahy teo amin’ny tongotro, dia nahare Ilay niteny tamiko aho. Ezekiela 2:1, 2.
They stand when they are resurrected.
Mitsangana izy rehefa atsangana amin’ny maty.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
Ary hisy avy amin’ny firenena sy ny fokom-pirenena ary ny fiteny sy ny jentilisa no hibanjina ny fatin’izy roa mandritra ny hateloana sy tapany, ary tsy havelany halevina ao am-pasana ny fatiny. Ary izay monina ambonin’ny tany dia hifaly noho ny amin’izy roa sy hiravoravo ary hifanolotra fanomezana; satria ireo mpaminany roa ireo dia nampijaly izay monina ambonin’ny tany. Ary rehefa afaka hateloana sy tapany, dia niditra tao aminy ny Fanahin’aina avy tamin’Andriamanitra, ka nijoro tamin’ny tongony izy; ary tahotra lehibe no nahazo izay nahita azy. Apokalypsy 11:9–11.
The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.
Ny dingana roa, dia ny fijoroana aloha, ary avy eo ny fampakarana toy ny faneva, dia asehon’i Ezekiela koa ao amin’ny toko fahafito amby telopolo. Ny dingana voalohan’i Ezekiela dia mampiray ny rantsambatan’ny tena amin’ireo taolana maina maty izay ao amin’ny lohasahan’ny fahadisoam-panantenana. Ny dingana faharoan’i Ezekiela kosa dia ny hafatry ny rivotra efatra, izay hafatry ny famehezana, dia ny hafatry ny finoana silamo.
And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.
Ary hoy Izy tamiko: Ry zanak’olona, moa mahavelona indray va ireto taolana ireto? Dia namaly aho hoe: Tompo Jehovah ô, Hianao no mahalala. Ary hoy Izy tamiko indray: Maminania amin’ireto taolana ireto ka lazao aminy hoe: Ianareo taolana maina, henoy ny tenin’i Jehovah. Izao no lazain’i Jehovah Tompo amin’ireto taolana ireto: Indro, hampiditra fofonaina ao anatinareo Aho, ka ho velona ianareo; ary hasiako hozatra ianareo, hampaniry nofo aminareo Aho, hosaronako hoditra ianareo, ary hampiditra fofonaina ao anatinareo Aho, ka ho velona ianareo; dia ho fantatrareo fa Izaho no Jehovah. Dia naminany araka izay nandidiana ahy aho; ary raha mbola naminany aho, dia nisy feo, ary indro, nisy fihorohoroana, ka nifamotoana ny taolana, samy tamin’ny taolany avy. Ary nijery aho, ka indro, nisondrotra taminy ny hozatra sy ny nofo, ary nosaronan’ny hoditra izy teny amboniny; nefa tsy nisy fofonaina tao aminy. Dia hoy Izy tamiko: Maminania amin’ny rivotra, maminania, ry zanak’olona, ka lazao amin’ny rivotra hoe: Izao no lazain’i Jehovah Tompo: Avia avy amin’ny rivotra efatra, ry fofonaina, ka tsofy ireto voavono ireto mba ho velona. Dia naminany araka izay nandidiany ahy aho, ary niditra tao aminy ny fofonaina, ka velona izy sady nitsangana tamin’ny tongony, dia tafika lehibe indrindra. Ezekiela 37:3–10.
In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.
Ao amin’ny andalan-tenin’i Isaia izay dinihintsika ankehitriny, rehefa tonga ny Mpananatra, dia mijoro amin’ny tongony izy ireo, avy eo asandratra ho eo an-tendrombohitra avo ho famantarana, ka manambara ny “filazantsara mahafaly,” izay ilay ranonorana farany, dia ny hafatry ny anjely fahatelo.
O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.
Ry Ziona, izay mitondra teny soa mahafaly, miakara any an-tendrombohitra avo; ry Jerosalema, izay mitondra teny soa mahafaly, asandrato mafy ny feonao; asandrato izy, aza matahotra; lazao amin’ny tanànan’ny Joda hoe: Indro Andriamanitrareo! Indro, Jehovah Tompo ho avy amin’ny tanana mahery, ary ny sandriny no hanapaka ho Azy; indro, momba Azy ny valisoany, ary eo anoloany ny asany. Hiandry ny ondriny tahaka ny mpiandry ondry Izy; ny zanak’ondry hovoriny amin’ny sandriny, ary hoentiny eo an-tratrany, ary hotarihiny moramora izay mampinono. Iza no nandrefy ny rano tamin’ny felatanany, sy namantatra ny lanitra tamin’ny elanelan-tànany, sy namory ny vovoky ny tany tamin’ny famarana, sy nandanja ny tendrombohitra tamin’ny mizana, ary ny havoana tamin’ny lelan-mizana? Iza no nanoro ny Fanahin’i Jehovah, na iza no mpanolo-tsaina Azy ka nampianatra Azy? Tamin’iza no nakan’Andriamanitra saina, ary iza no nampianatra Azy sy nampianatra Azy ny lalan’ny fitsarana sy nampianatra Azy fahalalana ary nampiseho Azy ny lalan’ny fahalalana? Indro, ny firenena dia tahaka ny rano indray mitete amin’ny siny, ary heverina ho toy ny vovoka madinika amin’ny mizana; indro, ny nosy dia entiny tahaka ny zavatra kely dia kely. Ary Libanona tsy ampy hatao kitay, ary ny bibiny tsy ampy hatao fanatitra dorana. Ny firenena rehetra eo anatrehany dia toy ny tsinontsinona; ary heveriny ho latsaky ny tsinontsinona sy zava-poana izy. Isaia 40:9–17.
Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.
Ireo izay nivoaka avy tao amin’ny fasany dia asandratra ho faneva, na araka ny amaritan’i Isaia azy, dia entina ho eo amin’“ny tendrombohitra avo” izy ireo. Ny tendrombohitra avo no faneva, ary izy io dia maneho ireo izay niandry ny Tompo nandritra ny fotoana fitaredretra izay natomboky ny fahadisoam-panantenana voalohany tamin’ny 18 Jolay 2020.
One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.
Ny arivo handositra noho ny fananaràn’ny iray; noho ny fananaràn’ny dimy no handosiranareo, mandra-pahalevonareo ho tahaka ny tsatòka eo an-tampon’ny tendrombohitra sy ho tahaka ny faneva eo an-tampon’ny havoana. Ary noho izany dia hiandry Jehovah mba hanehoany fahasoavana aminareo; ary noho izany dia hasandratra Izy mba hamindrany fo aminareo; fa Jehovah dia Andriamanitry ny fitsarana; sambatra izay rehetra miandry Azy. Isaia 30:17, 18.
In Revelation eleven the ensign is taken to heaven.
Ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo dia nakarina ho any an-danitra ny faneva.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.
Ary reny ny feo lehibe avy tany an-danitra nanao taminy hoe: Miakara atỳ. Dia niakatra ho any an-danitra tamin’ny rahona izy; ary nijery azy ny fahavalony. Ary tamin’izany ora izany dia nisy horohoron-tany lehibe, ka lavo ny ampahafolon’ny tanàna, ary tao amin’ilay horohoron-tany dia olona fito arivo no matin’izany; ary ny sisa dia raiki-tahotra ka nanome voninahitra an’Andriamanitry ny lanitra. Apokalypsy 11:12, 13.
Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.
Ny Apokalypsy toko faha-iraika ambin’ny folo dia manondro fa ny vavolombelona roa dia nakarina ho any an-danitra, tamin’izany ora izany ihany izay nisehoan’ny horohoron-tany. Ilay horohoron-tany izay tanteraka tamin’ny Revolisiona Frantsay teo amin’ny tantara lasa dia tandindon’ny fanonganana an’i Etazonia amin’ny lalàna Alahady. Noho izany, ny faneva dia atsangana amin’ny lalàna Alahady, ary avy eo ilay faneva dia manambara ny “vaovao mahafaly” amin’izao tontolo izao manontolo.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Ianareo mponina rehetra amin’izao tontolo izao sy izay mitoetra ambonin’ny tany, jereo, raha manandratra faneva eo an-tendrombohitra Izy; ary raha mitsoka trompetra Izy, dia henoy. Isaia 18:3.
The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.
Ny saina dia hampiseho ny “filazantsara mahafaly” rehefa tsofina ny “trompetra.” Ny hafatra farany amin’ny trompetra ao amin’ny Apokalypsy dia ny trompetra fahafito, izay loza fahatelo, izay ny silamo. I Isaia sy Jaona ary Ezekiela dia samy miresaka ny amin’ny andro farany, ary tsy mifanohitra velively izy ireo.
The seal of God is placed upon God’s people at the Sunday law.
Ny tombo-kasen’Andriamanitra dia apetraka amin’ny vahoakan’Andriamanitra amin’ny fotoanan’ny lalàna momba ny Alahady.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
“لا أحدٌ منّا سينال ختمَ الله قطّ ما دامت في طباعنا لطخةٌ واحدة أو دنسٌ واحد. وقد تُرك لنا أن نُصلِح العيوبَ في طباعنا، وأن نُطهِّر هيكلَ النفس من كل نجاسة. حينئذٍ ينهمر علينا المطرُ المتأخر كما انهمر المطرُ المبكر على التلاميذ في يوم الخمسين....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.
“Inona no ataonareo, ry rahalahy, ao amin’ilay asa lehibe fanomanana? Izay miray amin’izao tontolo izao dia mandray ny endrik’izao tontolo izao ka miomana handray ny mariky ny bibidia. Fa izay tsy matoky ny tenany, izay manetry tena eo anatrehan’Andriamanitra ary manadio ny fanahiny amin’ny fankatoavana ny fahamarinana, ireo no mandray ny endrika avy any an-danitra ka miomana handray ny tombo-kasen’Andriamanitra eo amin’ny handriny. Rehefa mivoaka ny didy ary apetaka ny fanamarihana, dia hitoetra madio sy tsy misy pentina mandrakizay ny toetrany.” Testimonies, volume 5, 214–216.
Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.
Na dia hapetaka amin’ny lalàn’ny Alahady aza ilay didy, dia tsy maintsy hanana toetra voaomana ho amin’ny tombo-kase ireo izay handray ny tombo-kase, alohan’ny lalàn’ny Alahady; fa ny lalàn’ny Alahady no krizy izay itondran’ireo krizy rehetra ao amin’ny tenin’Andriamanitra ny fijeriny mialoha. Izy no “krizy”, na “antso”, amin’ny misasakalina ao amin’ny fanoharana momba ireo virijina folo.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Ny toetra dia asehon’ny fotoam-pahoriana. Raha nambara tamin’ny feo mafy sy tamin-kafanam-po tamin’ny misasakalina hoe: ‘Indro, avy ny mpampakatra; mivoaha hitsena azy,’ dia nifoha avy tamin’ny torimasony ireo virijina natory, ary hita tamin’izany izay efa niomana ho amin’izany zava-mitranga izany. Samy tratra tampoka izy roa tonta, nefa ny anankiray dia voaomana ho amin’ny hamehana, fa ny anankiray kosa hita fa tsy nisy fiomanana. Ny toetra dia asehon’ny toe-javatra. Ny hamehana no mampiseho ny tena kalitaon’ny toetra. Loza tampoka sy tsy nampoizina, fahafatesan’olona akaiky na krizy, aretina na fijaliana tsy nampoizina, zavatra iray izay mampifanatrika ny fanahy amin’ny fahafatesana, no hamoaka izay tena ao anatin’ny toetra. Haseho miharihary raha misy na tsia ny finoana marina amin’ny teny fikasan’ny Tenin’Andriamanitra. Haseho miharihary raha tohanan’ny fahasoavana na tsia ny fanahy, na misy diloilo ao amin’ny fitoerana miaraka amin’ny jiro.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Ny fotoam-pitsapana dia mahazo ny rehetra. Ahoana no fitondrantsika tena eo ambanin’ny fizahan-toetra sy fanaporofoan’Andriamanitra? Moa va maty ny jirontsika? sa mbola tehirizintsika hirehitra ihany izy? Vonona ho amin’ny toe-javatra maika rehetra va isika amin’ny alalan’ny fifandraisantsika Aminy, Izay feno fahasoavana sy fahamarinana? Tsy nahazo nampita ny toetrany tamin’ny virijina adala dimy ny virijina hendry dimy. Ny toetra dia tsy maintsy volavolaintsika amin’ny maha-olona tsirairay antsika.” Review and Herald, October 17, 1895.
The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.
Ireo virjiny hendry dia nila ny diloilo talohan’ny nanaovana ilay antsoantso; fa rehefa tonga ny krizy amin’ny misasakalina, dia tara loatra vao hahazoana ny diloilo.
“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.
“Misy fanahin’ny fahakiviana lalina, ny ady sy ny fandatsahan-drà, ary hitombo izany fanahy izany mandra-pahatongan’ny faran’ny andro indrindra. Raha vantany vao voaisy tombo-kase eo amin’ny handriny ny vahoakan’Andriamanitra,—tsy tombo-kase na marika hita maso akory izany, fa fahamafisan-toerana ao amin’ny fahamarinana, na ara-tsaina na ara-panahy, ka tsy ho azo hozongozonina izy ireo,—raha vantany vao voaisy tombo-kase sy voaomana ho amin’ny fihovitrovitra ny vahoakan’Andriamanitra, dia ho tonga izany. Eny tokoa, efa nanomboka sahady izany; ankehitriny dia mihatra amin’ny tany ny fitsaran’Andriamanitra, mba hanome fampitandremana antsika, mba hahalalantsika izay ho avy.” Manuscript Releases, boky 1, 249.
The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.
Ny tombo-kasen’Andriamanitra dia fiorenana mafy ao amin’ny fahamarinana, na ara-tsaina izany na ara-panahy. Tsy hita maso izany tombo-kase izany, fa ho hita kosa ny faneva, satria izany ihany no fomba ahafahan’izao tontolo izao tandremana. Koa misy fotoana izay tsy ahitana ny tombo-kase, ary aorian’izany no isehoan’ny lalàn’ny Alahady, izay tsy maintsy hahitana ny tombo-kase.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Ny asan’ny Fanahy Masina dia ny hampiaiky ny izao tontolo izao ny amin’ny ota sy ny amin’ny fahamarinana ary ny amin’ny fitsarana. Tsy afaka ampitandremana ny izao tontolo izao raha tsy amin’ny fahitana ireo izay mino ny fahamarinana nohamasinina tamin’ny alalan’ny fahamarinana, ka miasa araka ny foto-kevitra avo sy masina, mampiseho amin’ny heviny ambony sy mendri-kaja ny tsipika manavaka ireo izay mitandrina ny didin’Andriamanitra sy ireo izay manitsakitsaka izany eo ambanin’ny tongony. Ny fanamasinan’ny Fanahy no manamarika ny fahasamihafana misy eo amin’ireo izay manana ny tombokasen’Andriamanitra sy ireo izay mitandrina andro fitsaharana sandoka. Rehefa tonga ny fitsapana, dia haseho mazava izay atao hoe mariky ny bibidia. Dia ny fitandremana ny Alahady izany. Ireo izay, rehefa avy nandre ny fahamarinana, mbola manohy mihevitra io andro io ho masina, dia mitondra ny sonian’ilay lehilahin’ny ota, izay nihevitra hanova fotoana sy lalàna.” Bible Training School, 1 Desambra 1903.
The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.
Ny tombo-kase izay tsy maintsy azo alohan’ny lalàn’ny Alahady dia ny fivoarana feno amin’ny toetran’i Kristy, ary tsy hitan’olona izany, afa-tsy ny anjely. Ny tombo-kase izay hita eo amin’ny lalàn’ny Alahady dia ireo izay mitandrina ny Sabata andro fahafito, satria io no tombo-kase, na famantarana, an’ny vahoakan’Andriamanitra.
Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.
Ary ianao koa miteny amin’ny Zanak’Isiraely hoe: Hazoninareo tokoa ny Sabatako; fa famantarana eo amiko sy aminareo izany amin’ny taranakareo rehetra, mba hahafantaranareo fa Izaho no Jehovah izay manamasina anareo. Eksodosy 31:13.
The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.
Ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina dia nanomboka tamin’ny 18 Jolay 2020, ary tsy maintsy ho vita alohan’ny lalàn’ny Alahady.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Ianareo mponina rehetra amin’izao tontolo izao sy mitoetra amin’ny tany, jereo, raha manangana famantarana eny an-tendrombohitra Izy; ary raha mitsoka ny trompetra Izy, dia mihainoa ianareo. Isaia 18:3.
The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.
Ny kotrokorana fito izay efa novahana tombokase ankehitriny dia mampahafantatra fa ny tantaran’ireo efatra arivo sy efatra alina sy iray hetsy dia ny asan’ny fanambarana hafatra iray izay apetraka ao anatin’ny tontolon’ny fampitandreman’ny trompetra momba ny loza fahatelo. Ny trompetran’ny silamo ao amin’ny faminanian’ny Baiboly no ampandrenesin’ilay faneva izay atsangana hiala avy ao am-pasana.
The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.
Ireo mari-panondro efatra amin’ny tsipika fanavaozana rehetra, izay mifanaraka amin’ireo mari-panondro efatry ny tantara 1840 hatramin’ny 1844, dia mampiorina fa ny dingana efatra tsirairay ao amin’ny tsipika fanavaozana tsirairay dia mitahiry mandrakariva lohahevitra iray ihany. Ny mari-panondro voalohany teo amin’ny tantaran’ny iray hetsy sy efatra arivo sy efatra alina, izay nasehon’ny 1840 ka hatramin’ny 1844, dia ny fanomezam-pahefana ny hafatra tamin’ny 11 Septambra 2001. Io mari-panondro io dia ny Silamo. Ny mari-panondro faharoa amin’ilay tantara mifanindran-dàlana ho an’ny iray hetsy sy efatra arivo sy efatra alina dia ny fahadisoam-panantenana tamin’ny 18 Jolay 2020. Io mari-panondro io dia faminaniana momba ny Silamo izay efa voaolana tamin’ny fampiharana ny fotoana. Ny mari-panondro fahatelo, izay manamarika ny Antso amin’ny Misasakalina, dia fanitsiana ny faminaniana tsy tanteraka momba ny Silamo. Io fanitsiana io dia maneho ny fandavana ny fampiharana ny fotoana. Ny mari-panondro fahefatra dia ny lalàna alahady, izay iavian’ilay faneva atsangana, mitsoka ny trompetra fahafito, dia ilay loza fahatelo, izay ny Silamo.
Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.
Ny toko faha-efapolo amin’i Isaia dia manondro ny teboka fiaingana ho an’ireo toko enina amby roapolo manaraka. Io teboka fiaingana io dia hita ao amin’ny bokin’ny Apokalypsy toko faha-iraika ambin’ny folo, amin’ny fotoana ananganana indray ho velona ireo mpaminany roa izay nampahory ny olona. Ny Mpananatra no manangana azy ireo ka mampitsangana azy, ary taorian’izany dia asandratra ho any an-danitra izy. Isaia dia manondro ilay iraka Elia ho ilay feo miantso mafy any an-efitra. Avy eo io iraka io dia manontany izay tokony ho hafany, ary lazaina aminy amin’ny tandindona ara-paminaniana fa ny hafatry ny Silamo dia fampitandremana amim-pitsoka trompetra izay ambaran’ilay faneva. Kanefa ny hany fomba ahafahana maneho ny Silamo ho toy ny trompetran’ny fampitandremana amin’ny andro farany dia amin’ny alalan’ny famantarana ny Silamo tamin’ny lasa. Ny fiandohan’ny Silamo araka ny fahatakaran’ny Millerita, ary araka ny nanehoana azy an-tsary mazava teo amin’ireo tabilao masina roa an’i Habakoka, dia tsy maintsy ampiasaina mba hamantarana ny Silamo amin’ny loza fahatelo.
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 nandre feo lehibe tao ivohoko, tahaka ny an’ny trompetra. Apokalypsy 1:10.
John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.
Jaona dia nandre ny feon’ny trompetra tao aoriany tao amin’ny Apokalypsy, ary Jaona dia maneho ireo iray hetsy sy efatra alina sy efatra arivo izay mandre feo avy amin’ny lasa. Ny feo tao aorian’i Jaona, izany hoe maneho ny fanenoan’ny trompetra avy amin’ny lasa, dia ny fahatakarana nentin’ireo mpisava lalana fa ny trompetra dia fitsaran’Andriamanitra nanohitra ny fivavahana amin’ny Alahady. Ny trompetra efatra voalohany dia nentina namely an’i Roma jentilisa ho valin’ny lalàna Alahady voalohany nolanian’i Konstantino tamin’ny taona 321. Ny trompetra fahadimy sy fahenina, izay loza voalohany sy faharoa, dia maneho ny fitsaran’Andriamanitra nanohitra an’i Roma papaly rehefa izy koa nandany lalàna Alahady tao amin’ny Konsily tao Orléans tamin’ny taona 538. Ny loza fahatelo avy amin’ny Silamo dia tonga rehefa lany any Etazonia ny lalàna Alahady. Amin’izay dia atsangana ny faneva ka manondro ny anjara asa ara-paminaniana ananan’ny Silamo, araka ny anjara asa tany am-piandohana nananan’ny Silamo.
The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”
Ny hafatra ambaran’ilay faneva dia tsy azo aorina afa-tsy rehefa apetraka ao anatin’ny tontolon-kevitry ny Alfa sy Omega ilay hafatra. Aorian’ity fampidirana ity ao amin’ny Isaia toko faha-efapolo, dia aseho mandritra ny toko maromaro mifanesy ny fanambarana ara-Baiboly mahery indrindra sy mivantana indrindra momba an’Andriamanitra amin’ny maha-Alfa sy Omega Azy. Ireo toko ireo no fanehoan’i Isaia ny Apokalypsin’i Jesosy Kristy izay “nomen’Andriamanitra” an’i Jesosy, “hanehoany amin’ny mpanompony izay zavatra tsy maintsy ho tonga faingana; ary naniraka ny anjeliny Izy ka naneho izany tamin’ny famantarana tamin’i Jaona mpanompony,” izay nanoratra izany “tao amin’ny boky iray, ary” nandefa “azy ho any amin’ny fiangonana fito.”
We will consider the following chapters of Isaiah in the next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka ireto toko manaraka ao amin’i Isaia ireto.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Sambatra izay mamaky, ary izay mandre ny tenin’ity faminaniana ity ka mitandrina izay voasoratra ao anatiny; fa efa akaiky ny fotoana. Apokalypsy 1:3.