The book of Isaiah and especially Isaiah’s final prophetic narrative found in chapters forty through sixty-six is a presentation that emphasizes a handful of important prophetic truths connected directly to the Revelation of Jesus Christ, which is now being unsealed as we approach the close of human probation. One of those truths is the revelation of Alpha and Omega. No other book in the Bible comes close to Isaiah’s testimony of the element of God’s character which illustrates the end of a thing with the beginning of a thing.
Buka ea Esaia, ’me haholo-holo tlaleho ea ho qetela ea boporofeta ea Esaia e fumanoang likhaolong tsa mashome a mane ho isa ho mashome a tšeletseng a metso e tšeletseng, ke nehelano e totobatsang linnete tse seng kae tsa bohlokoa tsa boporofeta tse amanang ka kotloloho le Tšenolo ea Jesu Kreste, e seng e ntse e phutholloa ha re atamela qetellong ea nako ea teko ea batho. E ’ngoe ea linnete tseo ke tšenolo ea Alfa le Omega. Ha ho buka e ’ngoe ka Bibeleng e atamelang bopaki ba Esaia mabapi le karolo ea semelo sa Molimo e bontšang qetello ea ntho hammoho le qalo ea ntho.
Who hath wrought and done it, calling the generations from the beginning? I the Lord, the first, and with the last; I am he. Isaiah 41:4.
Iza no nahatanteraka sy nanao izany, ka niantso ny taranaka hatramin’ny voalohany? Izaho Jehovah, ny voalohany, ary miaraka amin’ny farany; Izaho no Izy. Isaia 41:4.
It is in Isaiah, that God identifies what it is that proves God is God.
Ao amin’i Isaia no amaritan’Andriamanitra izay maha-porofon’ny maha-Andriamanitra Azy.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.
Izao no lazain’i Jehovah, Mpanjakan’ny Isiraely sy Mpanavotra azy, Jehovah Tompon’ny maro hoe: Izaho no voalohany, ary Izaho no farany; ary tsy misy Andriamanitra afa-tsy Izaho. Ary iza moa, tahaka Ahy, no hiantso ka hanambara izany ary handamina izany ho Ahy, hatrizay nanendrenako ny firenena fahiny? Ary ny zavatra ho avy sy izay mbola ho tonga dia aoka hasehony aminy. Aza matahotra ianareo, ary aza mangovitra; tsy efa nolazaiko taminareo va izany hatramin’izany andro izany sy nambarako? Eny, ianareo no vavolombeloko. Misy Andriamanitra va ankoatra Ahy? Tsia, tsy misy Vatolampy; tsy mahalala iray akory Aho. Isaia 44:6–8.
Isaiah’s final prophetic narrative emphasizes the perfect and final fulfillment of the arrival of the Comforter that Jesus promised.
Ang huling makahulang salaysay ni Isaias ay nagbibigay-diin sa ganap at pangwakas na katuparan ng pagparito ng Mang-aaliw na ipinangako ni Jesus.
Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody. Isaiah 51:1–3.
Henoy aho, ianareo izay manaraka ny fahamarinana, ianareo izay mitady an’i Jehovah: jereo ny vatolampy izay nandaniana anareo, sy ny lavaka amin’ny lavaka-fantsakana izay nangalana anareo. Jereo Abrahama rainareo sy Saraha izay niteraka anareo; fa izaho niantso azy, fony izy irery ihany, dia nitahy azy sy nampitombo azy. Fa Jehovah hampionona an’i Ziona; hampionona ny taniny lao rehetra Izy; ary hataony tahaka an’i Edena ny efitrany, ary tahaka ny sahan’i Jehovah ny tany karankainy; fifaliana sy firavoravoana no ho hita ao, fisaorana sy feon-kira. Isaia 51:1–3.
The Comforter arrived in July of 2023. Another truth emphasized in Isaiah’s narrative is the hidden, three-step history of the seven thunders, which is the structure of “emeth,” the Hebrew word that was created by the first, thirteenth, and last letters of the Hebrew alphabet.
Tonga ny Mpampionona tamin’ny Jolay 2023. Fahamarinana iray hafa asongadin’ny fitantaran’i Isaia dia ny tantara miafina misy dingana telo momba ny kotrokorana fito, izay rafitry ny hoe “emeth”, ilay teny hebreo noforonin’ny litera voalohany sy fahatelo ambin’ny folo ary farany amin’ny abidy hebreo.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies. Isaiah 66:6.
Fandrenesam-peo avy ao an-tanàna, feo avy ao amin’ny tempoly, dia feon’i Jehovah izay mamaly ny fahavalony araka izay mendrika azy. Isaia 66:6.
Another important truth presented in Isaiah is the role of Islam as the tool of God’s executive judgment upon first the United States, and thereafter the world for the passage of Sunday enforcement.
Misy fahamarinana lehibe iray hafa aseho ao amin’i Isaia, dia ny anjara asan’ny Silamo amin’ny maha-fitaovan’ny fitsarana fampiharana ataon’Andriamanitra azy, voalohany indrindra amin’i Etazonia, ary avy eo amin’izao tontolo izao noho ny fampandaniana ny fampiharana ny Alahady.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.
Amin’ny fatra, raha mitsiry izy, dia hiady hevitra aminy ianao; fa ampijanony ny rivotra masiaka avy aminy amin’ny andron’ny rivotra avy any atsinanana. Isaia 27:8.
All of these truths could be categorized as components of the message of the Midnight Cry, which is the parable of the ten virgin’s representation of the message of the Revelation of Jesus Christ that the Father gave to Jesus, who gave it to Gabriel, that gave it to John, who wrote it out and sent it to the churches. We have been employing Isaiah’s last narrative, to support the line of prophetic events beginning in chapter eleven of Revelation, and we have now arrived at chapter twelve, where we find the woman clothed with the sun is portrayed with the symbolism that is so soundly upheld by Isaiah, that being; that Christ illustrates the end of a thing, with the beginning of a thing.
Ireo fahamarinana rehetra ireo dia azo sokajiana ho singa ao amin’ny hafatry ny Antso Amin’ny Misasakalina, izay ilay fanoharana momba ny virijina folo no fanehoana ny hafatry ny Fanambaran’i Jesosy Kristy izay nomen’ny Ray an’i Jesosy, ary Jesosy no nanome izany an’i Gabriela, izay nanome izany an’i Jaona, ary izy no nanoratra izany ka nandefa izany tany amin’ny fiangonana. Nampiasaintsika ny fitantarana farany nataon’i Isaia mba hanohanana ny tsipiky ny fisehoan-javatra ara-paminaniana izay manomboka ao amin’ny toko faha-11 ao amin’ny Apokalypsy, ary ankehitriny dia tonga eo amin’ny toko faha-12 isika, izay ahitantsika ilay vehivavy mitafy ny masoandro aseho amin’ilay tandindona izay tohanan’i Isaia amin-kery lehibe tokoa, dia izao izany: asehon’i Kristy ny fiafaran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Ary nisy fahagagana lehibe niseho tany an-danitra; vehivavy nitafy ny masoandro, ary ny volana teo ambanin’ny tongony, ary teo an-dohany satroboninahitra misy kintana roa ambin’ny folo; ary izy nanana anaka dia niantsoantso, nijaly teo am-piterahana, sady narary hiteraka. Ary nisy fahagagana iray hafa koa niseho tany an-danitra; koa indro, dragona mena lehibe, nanana loha fito sy tandroka folo, ary satroboninahitra fito teo amin’ny lohany. Ary ny rambony namindra ny ampahatelon’ny kintan’ny lanitra ka nanipy azy tamin’ny tany; ary ilay dragona nitsangana teo anoloan’ilay vehivavy izay efa hiteraka, mba handrapaka ny zanany raha vao teraka izy. Ary izy niteraka zazalahy, izay hanapaka ny firenena rehetra amin’ny tehim-by; ary ny zanany dia nakarina ho any amin’Andriamanitra sy ho any amin’ny seza fiandrianany. Apokalypsy 12:1–5.
The woman of Revelation twelve is a symbol of God’s chosen people throughout history. The twelve tribes of ancient literal Israel represent the beginning of God’s chosen covenant people. The twelve tribes typify the ending of ancient literal Israel, when Christ selected twelve disciples. Those twelve disciples at the end of ancient literal Israel, were also the twelve apostles at the beginning of modern spiritual Israel. Two beginning witnesses and one ending witness combine to establish three witnesses that identify the one hundred and forty-four thousand as the ending of modern spiritual Israel.
Ny vehivavy ao amin’ny Apokalypsy toko faha-roambinifolo dia tandindon’ny vahoaka voafidin’Andriamanitra manerana ny tantara. Ireo foko roa ambin’ny folo amin’i Isiraely ara-bakiteny fahiny dia maneho ny fiandohan’ny vahoaka voafidiny izay ao amin’ny fanekena. Ireo foko roa ambin’ny folo ireo no tandindon’ny fiafaran’i Isiraely ara-bakiteny fahiny, tamin’ny fotoana nifidianan’i Kristy mpianatra roa ambin’ny folo. Ireo mpianatra roa ambin’ny folo ireo, teo amin’ny fiafaran’i Isiraely ara-bakiteny fahiny, dia ireo apostoly roa ambin’ny folo ihany koa teo amin’ny fiandohan’i Isiraely ara-panahy ankehitriny. Vavolombelona roa amin’ny fiandohana sy vavolombelona iray amin’ny fiafarana no mitambatra hanorenana vavolombelona telo izay manondro ny iray hetsy sy efatra amby efatra alina ho fiafaran’i Isiraely ara-panahy ankehitriny.
The one hundred and forty-four thousand are also the ensign that was cast out by their brethren. They are the ensign that was a valley of dead dry bones lying in the street of the great city of Sodom and Egypt, who were murdered by the beast that ascended out of the bottomless pit. They are the ensign, that are the stones of the crown, which the woman is wearing upon her head.
Ny iray hetsy sy efatra alina sy efatra arivo koa dia ilay saina noroahin’ny rahalahiny. Izy ireo no ilay saina izay lohasahan’ny taolana maina sy maty nandry teny an-dalamben’ilay tanàna lehibe, dia Sodoma sy Egypta, izay novonoin’ilay bibidia niakatra avy tamin’ny lavaka tsy hita noanoa. Izy ireo no ilay saina, dia ireo vaton’ny satroboninahitra, izay entin-dravehivavy eo ambonin’ny lohany.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.
Ary hovonjen’Andriamaniny no hamonjy azy amin’izany andro izany tahaka ny andian’ondrin’ny olony; fa ho toy ny vaton’ny satroboninahitra izy, asandratra tahaka ny faneva eo amin’ny taniny. Zakaria 9:16.
The ensign, which is the one hundred and forty-four thousand are stones, as is Christ.
Ny faneva, izay ireo iray hetsy sy efatra arivo amby efatra alina, dia vato, tahaka an’i Kristy.
And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 1 Corinthians 10:4.
Ary izy rehetra dia nisotro ilay fisotro ara-panahy iray ihany; fa nisotro avy tamin’ilay Vatolampy ara-panahy izay nanaraka azy izy; ary Kristy no io Vatolampy io. 1 Korintiana 10:4.
Christ typifies the one hundred and forty-four thousand, and Peter agrees with Paul that Christ is the “living stone” that was disallowed, and Peter also identified that God’s people are also “lively stones.”
I Kristy dia tandindon’ireo iray hetsy sy efatra alina sy efatra arivo, ary Petera miombon-kevitra amin’i Paoly fa i Kristy no “vato velona” izay nolavin’ny olona, ary Petera koa dia nanondro fa ny olon’Andriamanitra dia “vato velona” ihany koa.
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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. 1 Peter 2:4, 5.
Izay manatona Azy, dia tahaka ny manatona vato velona, nolavin’ny olona tokoa, kanefa nofidin’Andriamanitra sady sarobidy; ary ianareo koa, tahaka ny vato velona, dia aorina ho trano ara-panahy, ho fisoronana masina, mba hanolotra fanatitra ara-panahy izay ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy. 1 Peter 2:4, 5.
The one hundred and forty-four thousand are not only the stones in the woman’s crown, they are the crown itself.
Ny iray hetsy sy efatra alina sy efatra arivo dia tsy ireo vato ao amin’ny satroboninahitry ny vehivavy ihany, fa izy ireo no satroboninahitra mihitsy.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Isaiah 62:1–3.
Noho ny amin’i Ziona dia tsy hangina Aho, ary noho ny amin’i Jerosalema dia tsy hiala sasatra Aho, mandra-piposaky ny fahamarinany tahaka ny famirapiratana, ary ny famonjeny tahaka ny jiro mirehitra. Ary ny firenena jentilisa hahita ny fahamarinanao, ary ny mpanjaka rehetra hahita ny voninahitrao; ary hantsoina amin’ny anarana vaovao ianao, izay hotononin’ny vavan’i Jehovah. Ho satroboninahitry ny voninahitra eo an-tanan’i Jehovah koa ianao, sy fehiloha maha-mpanjaka eo an-tanan’Andriamanitrao. Isaia 62:1–3.
Christ typifies the one hundred and forty-four thousand. He is the Rock, and they are “stones.” They are a “crown of glory in the hand of the Lord,” and Christ is the crown of glory.
I Kristy dia tandindon’ny iray hetsy efatra alina sy efatra arivo. Izy no Vatolampy, ary izy ireo dia “vato.” Izy ireo dia “satroboninahitry ny voninahitra eo an-tànan’i Jehovah,” ary i Kristy no satroboninahitry ny voninahitra.
In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. Isaiah 28:5, 6.
Amin’izany andro izany, Jehovah Tompon’ny maro no ho satroboninahitry ny voninahitra sy fehiloha mahafinaritra ho an’ny sisa amin’ny olony, ary ho fanahin’ny fitsarana ho an’izay mipetraka hitsara, ary ho hery ho an’izay mampiverina ny ady eo am-bavahady. Isaia 28:5, 6.
When considering the number twelve in the context of beginning and ending, the woman represents the chosen covenant people from ancient Israel at mount Sinai, until the history of the one hundred and forty-four thousand. They have been typified by Christ, and His birth typified the resurrection of the dead dry bones from the street where they had been murdered on July 18, 2020. The two-step process that Ezekiel thirty-seven so succinctly identifies, that brings those two prophets to life, is ‘first mentioned’ in the creation of Adam.
Rehefa heverina ny isa roa ambin’ny folo eo amin’ny tontolon-kevitry ny fiandohana sy ny fiafarana, ilay vehivavy dia maneho ny vahoakan’ny fanekena voafidy hatramin’i Isiraely fahiny teo an-tendrombohitra Sinay, ka hatramin’ny tantaran’ny iray hetsy sy efatra arivo amby efatra alina. Izy ireo dia nasehon’i Kristy ho tandindona, ary ny nahaterahany no tandindon’ny fitsanganan’ireo taolana maina maty avy teo amin’ny arabe izay namonoana azy ireo tamin’ny 18 Jolay 2020. Ilay dingana roa mifanesy izay faritan’i Ezekiela fito amby telopolo amin’ny fomba fohy sy mazava tokoa, ka mampiaina indray ireo mpaminany roa ireo, dia “voalaza voalohany” ao amin’ny famoronana an’i Adama.
Adam was created in two steps. He was first formed, then Christ breathed the breath of life into him, just as the breath from the four winds in Ezekiel brought the dry bones to life. Adam was created a fully mature man, but his creation was none the less, his birth. The one hundred and forty-four thousand are born after three and a half symbolic days of lying dead in the street that runs through the valley of death. The one hundred and forty-four thousand are born by the woman that gave birth to the “man child: that was to rule with an iron rod.” As the symbol of the church throughout history, the woman of Revelation twelve represents the same symbolism as the “mountain” of Daniel two.
Adama dia noforonina tamin’ny dingana roa. Noforona aloha izy, ary avy eo Kristy no nitsoka ny fofon’aina tao aminy, tahaka ny fofon’aina avy tamin’ireo rivotra efatra ao amin’i Ezekiela izay namelona indray ireo taolana maina. Adama dia noforonina ho lehilahy efa tonga amin’ny fahamatorana tanteraka, kanefa ny namoronana azy dia tsy inona fa ny nahaterahany. Ny iray hetsy sy efatra amby efapolo arivo dia teraka rehefa afaka telo andro sy tapany ara-panoharana nivalandrandra ho faty teny an-dalana izay mamakivaky ny lohasahan’ny fahafatesana. Ny iray hetsy sy efatra amby efapolo arivo dia ateraky ny vehivavy izay niteraka ny “zaza lahy, izay hanapaka amin’ny tehim-by.” Amin’ny maha-mariky ny fiangonana manerana ny tantara azy, ny vehivavy ao amin’ny Apokalypsy toko faharoa ambin’ny folo dia maneho marika mitovy amin’ny “tendrombohitra” ao amin’ny Daniela toko faharoa.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Ny Apokalypsy dia boky voaisy tombo-kase, nefa koa boky efa nosokafana. Mirakitra zava-mitranga mahatalanjona izay hitranga amin’ny andro farany eo amin’ny tantaran’ity tany ity izy. Mazava sy voafaritra tsara ny fampianaran’ity boky ity, fa tsy saro-pantarina na tsy takatry ny saina. Ao anatiny dia averina raisina ilay tsipika iray ihany amin’ny faminaniana tahaka ny ao amin’i Daniela. Misy faminaniana sasany naverin’Andriamanitra, ka asehony amin’izany fa tsy maintsy omena lanja izy ireny. Tsy mamerina zavatra tsy dia misy lanjany lehibe akory ny Tompo.” Manuscript Releases, volume 9, 8.
The same line of prophecy that is found in Daniel is taken up in the Revelation. Daniel’s stone, that is cut out of the mountain without hands, is Peter’s “lively stones,” who “are built up a spiritual house, an holy priesthood,” and Daniel’s stone also represents, the one hundred and forty-four thousand. The mountain is God’s church through history.
Io andian-teny faminaniana hita ao amin’i Daniela io ihany no raisina sy tohizina ao amin’ny Apokalypsy. Ilay vato ao amin’i Daniela, izay voakapa tamin’ny tendrombohitra tsy tamin-tànana, dia ireo “vato velona” ao amin’i Petera, izay “aorina ho trano ara-panahy, ho fisoronana masina”; ary ilay vato ao amin’i Daniela dia misolo tena koa ny iray hetsy sy efatra alina sy efatra arivo. Ny tendrombohitra dia ny fiangonan’Andriamanitra manerana ny tantara.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.
Ary amin’ny andron’ireo mpanjaka ireo no hananganan’Andriamanitry ny lanitra fanjakana iray izay tsy ho rava mandrakizay; ary izany fanjakana izany tsy havela ho an’ny firenena hafa, fa hotorotoroiny sy holevoniny ireo fanjakana rehetra ireo, ary hijoro mandrakizay izy. Koa satria ianao nahita fa nisy vato voapaika avy tamin’ny tendrombohitra nefa tsy tamin-tanana, ary izy nanorotoro ny vy sy ny varahina sy ny tanimanga sy ny volafotsy ary ny volamena, dia Andriamanitra lehibe no nampahafantatra ny mpanjaka izay hitranga any aoriana; ary marina ny nofy, ary azo antoka ny heviny. Daniela 2:44, 45.
The Midnight Cry message of the one hundred and forty-four thousand is also represented as the latter rain, and it is in the time of the latter rain that God ‘sets up’ the kingdom represented by Daniel’s stone.
Ny hafatry ny Antso amin’ny Mamatonalina an’ireo iray hetsy sy efatra arivo sy efatra alina dia aseho koa ho ny ranonorana farany, ary amin’ny andron’ny ranonorana farany no ‘ananganan’ Andriamanitra ilay fanjakana izay asehon’ny vaton’i Daniela.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Ny ranonorana any aoriana dia ho avy amin’izay madio—ary amin’izany fotoana izany dia handray izany avokoa izy rehetra, tahaka ny taloha.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Rehefa mamela ny rivotra ireo anjely efatra, dia hanorina ny fanjakany Kristy. Tsy misy handray ny orana fara, afa-tsy izay manao izay rehetra azony atao. Hanampy antsika Kristy. Samy afaka ho mpandresy avokoa ny rehetra amin’ny fahasoavan’Andriamanitra, amin’ny alalan’ny ran’i Jesosy. Liana amin’ny asa ny lanitra rehetra. Liana ny anjely.” Spalding and Magan, 3.
The four winds of Islam are released at the Sunday law, and then Christ sets up His kingdom. It takes place in the days of the spiritual kingdoms of Daniel chapter two. The last four spiritual kingdoms in Nebuchadnezzar’s dream, were typified by the first four literal kingdoms. Literal Babylon, Medo-Persia, Greece and Rome represent spiritual Babylon, Medo-Persia, Greece and Rome.
Ny rivotra efatra amin’ny Islam dia vahana amin’ny lalàn’ny Alahady, ary avy eo dia manangana ny fanjakany i Kristy. Izany dia mitranga amin’ny andron’ireo fanjakana ara-panahy ao amin’ny Daniela toko faharoa. Ireo fanjakana ara-panahy efatra farany ao amin’ny nofin’i Nebokadnezara dia notondroin’ny fanjakana ara-bakiteny efatra voalohany. Babylona ara-bakiteny, Medo-Persia, Gresy ary Roma dia misolo tena an’i Babylona ara-panahy, Medo-Persia, Gresy ary Roma.
Spiritual Babylon is the head of gold, that received a deadly wound in 1798, as typified by Nebuchadnezzar being temporarily removed from power for “seven times.” When the three-fold union of the dragon, the beast and the false prophet form the eighth kingdom, that is of the seven, it will be made up of all the spiritual kingdoms, represented in Nebuchadnezzar’s image of chapter two. The papacy dead and the papacy resurrected, are the spiritual head of gold in the beginning and the ending of four spiritual kingdoms of the image. The United States, as the second of the four kingdoms, is represented as spiritual Medo-Persia. The United Nations, as the third of the four kingdoms is represented as spiritual Greece and together, they all make up the three-fold union of the dragon, the beast and the false prophet to establish the eighth kingdom, that is of the seven. The papacy is the antichrist and seeks to counterfeit Christ. In this regard; of the last four spiritual kingdoms, the papacy is the first and the last.
Babylona ara-panahy no lohan’ny volamena, izay nahazo ratra mahafaty tamin’ny 1798, araka ny nanondroan’ny fanoharana an’i Nebokadnezara izay nesorina vetivety teo amin’ny fahefana nandritra ny “fotoana fito.” Rehefa mamorona ilay fanjakana fahavalo, izay avy amin’ny fito, ny firaisana telo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka, dia hiforona avy amin’ny fanjakana ara-panahy rehetra izany, araka ny aseho ao amin’ny sarin’i Nebokadnezara ao amin’ny toko faharoa. Ny papa maty sy ny papa natsangana tamin’ny maty indray no loha ara-panahin’ny volamena eo am-piandohana sy eo am-pamaranana ny fanjakana ara-panahy efatra ao amin’ilay sary. Etazonia, amin’ny maha-faharoa amin’ireo fanjakana efatra azy, dia aseho ho Medo-Persia ara-panahy. Ny Firenena Mikambana, amin’ny maha-fahatelo amin’ireo fanjakana efatra azy, dia aseho ho Gresy ara-panahy ary miaraka izy rehetra no mandrafitra ilay firaisana telo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka mba hananganana ilay fanjakana fahavalo, izay avy amin’ny fito. Ny papa no antikristy ary mikatsaka ny handika sandoka an’i Kristy. Amin’izany lafiny izany, amin’ireo fanjakana ara-panahy efatra farany, ny papa no voalohany sy farany.
The stone cut out of the mountain, becomes a kingdom that fills the whole earth, and it is set up as an ensign in “the days of these kings,” for all of the spiritual kingdoms of the image are actively represented in “the last days.” The lifting up of the ensign, which is the setting up of Christ’s kingdom takes place when the four winds of Islam are released, and the latter rain is poured out without measure at the Sunday law.
Ny vato voakapa hiala amin’ny tendrombohitra dia tonga fanjakana izay mameno ny tany rehetra, ary atsangana ho faneva izany “amin’ny andron’ireo mpanjaka ireo,” satria ny fanjakana ara-panahy rehetra asehon’ilay sariolona dia mbola hita sy miasa ao “amin’ny andro farany.” Ny fanandratana ny faneva, izay fananganana ny fanjakan’i Kristy, dia mitranga rehefa afahana ny rivotra efatry ny Islamo, ary aidina tsy misy fetra ny ranonorana farany amin’ny lalàna Alahady.
The stone cut out of the mountain will break in pieces all of earth’s spiritual kingdoms, represented by “the iron, the brass, the clay, the silver, and the gold.” The one hundred and forty-four thousand represent Christ, who in Revelation twelve is “the man child,” whose birth typified the birth of the one hundred and forty-four thousand. The “man child” is to “rule all nations with a rod of iron.” With that rod, he will break the nations.
Ny vato voakapa avy tamin’ny tendrombohitra dia hanorotoro sy hanapotraka ny fanjakana ara-panahin’ny tany rehetra, izay asehon’“ny vy sy ny varahina sy ny tanimanga sy ny volafotsy ary ny volamena.” Ny iray hetsy sy efatra arivo amby efatra alina dia maneho an’i Kristy, izay ao amin’ny Apokalypsy toko faha-roa ambin’ny folo no “zazakalahy,” ka ny nahaterahany no tandindon’ny nahaterahan’ny iray hetsy sy efatra arivo amby efatra alina. Ilay “zazakalahy” dia “hanapaka ny firenena rehetra amin’ny tsorakazo vy.” Amin’izany tsorakazo izany no hanorotoroany ny firenena.
I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. Psalm 2:7–9.
Hambarako ny didy aho: Hoy Jehovah tamiko: Zanako Hianao; androany no niterahako Anao. Mangataha amiko, dia homeko Anao ho lovanao ny jentilisa, ary ho fanananao ny faran’ny tany. Hotorotoroinao amin’ny tehim-by izy; hovakivakinao toy ny fanaky ny mpanefy vilany izy. Salamo 2:7–9.
The Son of God was begotten of the Father. Many take this truth and wrest it to their own destruction. “Begotten” means to give birth, but we know there was never a time when Christ was not in existence.
Nateraky ny Ray ny Zanak’Andriamanitra. Maro no mandray izany fahamarinana izany ka manodina azy ho amin’ny fandringanana ny tenany. Ny hoe “nateraka” dia midika hoe navoaka tamin’ny fiterahana, nefa fantatsika fa tsy nisy velively fotoana izay tsy nisian’i Kristy.
“‘Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron.’ Before the last developments of the work of apostasy there will be a confusion of faith. There will not be clear and definite ideas concerning the mystery of God. One truth after another will be corrupted. ‘And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.’ There are many who deny the preexistence of Christ, and therefore deny his divinity; they do not accept him as a personal Saviour. This is a total denial of Christ. He was the only-begotten Son of God, who was one with the Father from the beginning. By him the worlds were made.” Signs of the Times, May 28, 1894.
“‘Ankehitriny ny Fanahy dia milaza mazava tsara fa amin’ny andro farany dia hisy hiala amin’ny finoana, ka hihaino fanahy mamitaka sy fampianaran’ny demonia; miteny lainga amin’ny fihatsarambelatsihy; manana fieritreretana voadotra tamin’ny vy mahamay.’ Alohan’ny fivoarana farany amin’ny asan’ny fihemorana dia hisy fisafotofotoan’ny finoana. Tsy hisy hevitra mazava sy voafaritra tsara momba ny zava-miafin’Andriamanitra. Fahamarinana iray manaraka fahamarinana iray hafa no ho simbaina. ‘Ary tsy azo iadian-kevitra fa lehibe ny zava-miafin’ny toe-panahy araka an’Andriamanitra: Andriamanitra dia niseho tamin’ny nofo, nohamarinina tao amin’ny Fanahy, hitan’ny anjely, notorina tamin’ny jentilisa, ninoana tamin’izao tontolo izao, nakarina ho amin’ny voninahitra.’ Maro no mandà ny fisian’i Kristy talohan’ny nahatongavany ho nofo, ka noho izany dia mandà ny maha-Andriamanitra Azy; tsy manaiky Azy ho Mpamonjy manokana izy ireo. Fandavana tanteraka an’i Kristy izany. Izy no Zanaka lahitokan’Andriamanitra, izay iray tamin’ny Ray hatramin’ny voalohany. Izy no nahariana izao tontolo izao.” Signs of the Times, 28 Mey 1894.
When Christ is identified as the “begotten” of the Father, it is identifying a truth associated with Christ, a truth that is destroyed, if it is forced into the model of human parenthood. We cannot evaluate God from our human perspective. We can only evaluate God as He presents us with His evaluation of Himself.
Rehefa lazaina ho “nateraky” ny Ray i Kristy, dia famantarana fahamarinana mifandray amin’i Kristy izany, fahamarinana izay potehina raha terena hapetraka ao anatin’ny modelin’ny maha-ray aman-dreny olombelona. Tsy azontsika atao ny mandinika an’Andriamanitra avy amin’ny fomba fijerintsika maha-olombelona. Tsy misy afa-tsy ny mandinika an’Andriamanitra araka izay anehoany antsika ny fanombanany ny Tenany.
Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:7–9.
Aoka handaozan’ny ratsy fanahy ny làlany, ary ny olon-dratsy ny fisainany; ary aoka hiverina ho amin’i Jehovah izy, fa hamindra fo aminy Izy; ary ho amin’Andriamanitsika, fa hamela heloka be dia be Izy. Fa ny fisainako tsy mba fisainanareo, ary ny lalanareo tsy mba lalako, hoy Jehovah. Fa tahaka ny hahavon’ny lanitra noho ny tany no hahavon’ny lalako noho ny lalanareo, ary ny fisainako noho ny fisainanareo. Isaia 55:7–9.
To wrest the word “begotten” in order to identify that there was a time when the Father gave birth to Christ, is to give “heed to seducing spirits, and doctrines of devils.” For the purpose of our current study, I am simply identifying that the woman of Revelation twelve was to give birth to the “man child” that is to rule the nations with a rod of iron. The one hundred and forty-four thousand will also rule the nations with a rod of iron.
Ny fampiolanana ny teny hoe “nateraka” mba hanamarihana fa nisy fotoana iray izay niterahan’ny Ray an’i Kristy, dia ny “mihaino fanahy mamitaka sy fampianaran’ny demonia.” Ho amin’ny tanjon’ny fandinihantsika amin’izao fotoana izao, dia izao fotsiny no asongadiko: ilay vehivavy ao amin’ny Apokalypsy toko faharoa ambin’ny folo dia hiteraka ny “zazakely lahy” izay hanapaka ny firenena amin’ny tsorakazo vy. Ny iray hetsy sy efatra arivo sy efatra alina dia hanapaka ny firenena amin’ny tsorakazo vy koa.
The church of Thyatira returns when the papacy’s deadly wound is healed at the Sunday law. In that history, the promise given to God’s people is that those who overcome will rule the “nations” with “a rod of iron.”
Ny fiangonan’i Tyatira dia miverina indray rehefa sitrana amin’ny lalàn’ny Alahady ny ratra mahafaty nahazo ny fahefan’ny papa. Ao amin’izany tantara izany, ny teny fikasana nomena ny olon’Andriamanitra dia izao: izay mandresy dia hanapaka ny “firenena” amin’ny “tehina vy.”
And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. Revelation 2:26, 27.
Ary izay mandresy ka mitandrina ny asako hatramin’ny farany, dia homeko fahefana amin’ny firenena izy; ary hanapaka azy amin’ny tsorakazo vy izy; toy ny fanaky ny mpanefy vilany no hanorotoroana azy; tahaka izay noraisiko tamin’ny Raiko. Apokalypsy 2:26, 27.
God’s people who are in the final manifestation of the church of Thyatira, are the one hundred and forty-four thousand. The woman in the beginning gave birth to Christ and in the end, she gives birth to the one hundred and forty-four thousand, who follow the Lamb.
Ny vahoakan’Andriamanitra izay ao amin’ny fisehoana farany amin’ny fiangonan’i Thyatira dia ilay iray hetsy sy efatra arivo amby efa-polo. Ilay vehivavy tany am-piandohana dia niteraka an’i Kristy, ary amin’ny farany kosa dia miteraka ilay iray hetsy sy efatra arivo amby efa-polo, izay manaraka ny Zanak’ondry.
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:3, 4.
Ary nihira toy ny fihirana vaovao teo anoloan’ny seza fiandrianana sy teo anoloan’ny zava-manana aina efatra ary ny loholona izy; ary tsy nisy olona nahay nianatra izany fihirana izany afa-tsy ny efatra alina amby iray hetsy sy efatra arivo, dia ireo izay navotana hiala amin’ny tany. Ireo no tsy voaloto tamin’ny vehivavy; fa virijina izy. Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo dia navotana avy tamin’ny olona ho santatra ho an’Andriamanitra sy ho an’ny Zanak’ondry. Apokalypsy 14:3, 4.
Christ was born “first”, and the one hundred and forty-four thousand follow the Lamb, so they are born “last”. Christ was “caught up to God”, just as were the two witnesses of Revelation eleven. Both of her children ascend to the Father.
Kristy dia nateraka “voalohany”, ary ny iray hetsy sy efatra arivo sy efatra alina manaraka ny Zanak’ondry, koa izy ireo dia nateraka “farany”. Kristy dia “nakarina ho any amin’Andriamanitra”, tahaka ireo vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo. Samy miakatra ho any amin’ny Ray ny zanany roa tonta.
And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 2:5.
Ary niteraka zazalahy izy, izay hanapaka ny firenena rehetra amin’ny tehim-by; ary ny zanany dia nakarina ho any amin’Andriamanitra sy ho eo amin’ny seza fiandrianany. Apokalypsy 2:5.
Christ, as the Lord of Hosts, is also the “portion of Jacob,” and Israel is “the rod of his inheritance,” and Israel is also His “battle ax and” His “weapons of war” who He uses to “break in pieces the nations.”
Kristy, amin’ny maha-Tompon’ny maro an’isa Azy, dia koa “anjaran’i Jakoba,” ary ny Isiraely dia “tehin’ny lovany,” ary ny Isiraely koa dia “famaky adiny” sy “fitaovam-piadiany” izay ampiasainy mba “hanorotoroana ny firenena.”
The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of hosts is his name. Thou art my battle ax and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms. Jeremiah 51:19, 20.
Ny anjaran’i Jakoba tsy mba tahaka ireny; fa Izy no Mpamorona ny zavatra rehetra; ary Israely no tsorakazon’ny lovany; Jehovah, Tompon’ny maro, no anarany. Hianao no famaky fiadiako sy fitaovam-piadiko; fa aminao no hanorotoroako ny firenena, ary aminao no handravako ny fanjakana. Jeremia 51:19, 20.
Christ and the one hundred and forty-four thousand both rule and break the nations in pieces with a rod of iron. Christ is the “portion of Jacob,” but so too are His people.
I Kristy sy ny iray hetsy sy efatra arivo dia samy manjaka sy manorotoro ny firenena amin’ny tsorakazo vy. I Kristy no “anjaran’i Jakoba,” ary toy izany koa ny olony.
For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.
Fa ny anjaran’i Jehovah dia ny olony; Jakoba no lova voafidy ho azy. Deoteronomia 32:9.
The stone cut out of the mountain, representing God’s church is the final manifestation of His church that fills the earth with His glory, and they are used as God’s battle ax to strike the feet of the image and turn those kingdoms into the “chaff of the summer threshing floors.” Those kingdoms are blown away by the wind.
Ny vato voatapaka avy amin’ny tendrombohitra, izay maneho ny fiangonan’Andriamanitra, no fisehoana farany ny fiangonany izay mameno ny tany amin’ny voninahiny; ary ampiasainy ho famaky adiny izy ireo mba hamely ny tongotry ny sarivongana ka hahatonga ireo fanjakana ireo ho “akofa amin’ny famoloam-bary amin’ny fahavaratra.” Ary tsofin’ny rivotra ho lavitra ireo fanjakana ireo.
Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. Daniel 2:35.
Dia niara-notorotoro ny vy sy ny tanimanga sy ny varahina sy ny volafotsy ary ny volamena, ka tonga tahaka ny akofa eo amin’ny famoloam-bary amin’ny fahavaratra; ary nentin’ny rivotra ireny, ka tsy hita izay nitoerany intsony; ary ilay vato namely ny sarivongana dia tonga tendrombohitra lehibe ka nameno ny tany rehetra. Daniela 2:35.
It was needful to place the symbolism of the woman in the context of the ensign that is lifted up to heaven, for Revelation chapter twelve identifies the beginning of a war between Christ and Satan that began in heaven, and in so doing it is identifying a war in heaven that identifies the end of the great controversy between Christ and Satan. Revelation chapters twelve and thirteen illustrate the final war of the great controversy, and they do so by illustrating Satan’s representatives and the one hundred and forty-four thousand battling in the heavens.
Tsy maintsy napetraka tao anatin’ny tontolon-kevitry ny faneva asandratra ho any an-danitra ny tandindon’ilay vehivavy, satria ny Apokalypsy toko faharoa ambin’ny folo dia manondro ny fiandohan’ny ady teo amin’i Kristy sy Satana izay nanomboka tany an-danitra; ary amin’ny fanaovany izany dia manondro ady iray any an-danitra izay manamarika ny fiafaran’ilay fifanandrinana lehibe teo amin’i Kristy sy Satana. Ny Apokalypsy toko faharoa ambin’ny folo sy fahatelo ambin’ny folo dia maneho ny ady farany amin’ilay fifanandrinana lehibe, ary manao izany amin’ny fampisehoana ny solontenan’i Satana sy ny efatra arivo sy efatra alina sy iray hetsy miady any amin’ny lanitra.
In the next article, we will proceed to address the war in heaven in the “last days” that was typified by the war in heaven that began in the beginning.
Ao amin’ny lahatsoratra manaraka, dia hiroso amin’ny famaliana ny amin’ilay ady tany an-danitra amin’ny “andro farany” isika, izay naneho mialoha tamin’ny alalan’ilay ady tany an-danitra izay nanomboka tany am-piandohana.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Ary hitako ny bibidia iray hafa niakatra avy tamin’ny tany; ary nanana tandroka roa tahaka ny an’ny zanak’ondry izy, nefa niteny tahaka ny dragona. Ary ampihariny eo anatrehan’ilay bibidia voalohany ny fahefana rehetra ananan’ilay bibidia voalohany, ka ataony miankohoka amin’ilay bibidia voalohany ny tany sy izay monina eo aminy, dia ilay naratra mafy ka sitrana ny ratrany mahafaty. Ary manao fahagagana lehibe izy, ka mampidina afo avy any an-danitra ho amin’ny tany eo imason’ny olona; ary mamitaka izay monina ambonin’ny tany amin’ny alalan’ireo fahagagana nomena azy hatao eo anatrehan’ilay bibidia, ka milaza amin’izay monina ambonin’ny tany mba hanao sarin’ilay bibidia izay naratra tamin’ny sabatra nefa velona ihany. Ary nomena azy ny hanome aina ho an’ny sarin’ilay bibidia, mba hiteny ny sarin’ilay bibidia sady hampamono izay rehetra tsy mety miankohoka amin’ny sarin’ilay bibidia. Ary ataony mandray marika eo amin’ny tanany ankavanana, na eo amin’ny handriny, ny olona rehetra, na kely na lehibe, na mpanan-karena na mahantra, na afaka na andevo; ary mba tsy hisy hahazo hividy na hivarotra, afa-tsy izay manana ny marika, na ny anaran’ilay bibidia, na ny isan’ny anarany. Ity no fahendrena. Aoka izay manan-tsaina hanisa ny isan’ilay bibidia; fa isan’olona izany; ary enin-jato sy enim-polo ary enina ny isany. Apokalypsy 13:11–18.