Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.
Alohan’ny handinihantsika ny lohahevitra momba izay atao hoe fahamarinana, dia marihintsika fa ny andininy telo voalohany ao amin’ny Apokalypsy toko voalohany no nanombohantsika ity fianarana ity, ary taorian’izany dia nampiana lahatsoratra iray momba an’i Elia. Anisan’ny tanjon’ireo fianarana ireo ny hamantarana ny anjara asan’i Etazonia ao amin’ny faminaniana, ny hampisokatra ny hafatry ny Fanambaran’i Jesosy Kristy, ny hahafantarana ny anjara asan’ny mpaminany amin’ny maha-tandindon’ny vahoakan’Andriamanitra azy, ary ny handinika ny vokatry ny dikan’izany hoe i Jesosy no Alfa. Nasehontsika fa ny andininy telo voalohany ao amin’ny Apokalypsy dia mifanaraka sy mirindra amin’ny andininy farany ao amin’ny Apokalypsy, ary amin’ireo toe-javatra roa ireo, na eo am-piandohana na eo amin’ny farany, i Jesosy dia manondro ny Tenany ho Alfa sy Omega, ny fiandohana sy ny fiafarana, ny voalohany sy ny farany.
We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.
Nampiasa fanazavana fohy momba an’i Elia isika tao amin’ny fianarana faharoa mba hampisehoana fa mifanaraka amin’ireo andininy famaranan’ny Testamenta Taloha sy ny Testamenta Vaovao ireo andininy fanokafana ao amin’ny Baiboly, ary mbola koa fa mifanaraka amin’ny fiandohan’ny Testamenta Vaovao ihany koa, na amin’ny fiandohana na amin’ny fiafarana, na amin’ny fomba rehetra tianao handinihana ny Baiboly, na amin’ny maha-iray manontolo azy na amin’ny maha-Testamenta roa azy.
Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.
Hevi-dehibe iray koa izay katsahinay hovelarina dia ny fahatakarana fa niasa tsikelikely ny Maha-Andriamanitra mba hampiseho miandalana ny maha-Andriamanitra nandritra ny tantara. Izany no antony nanamarihanay fa raha mandroso ny fotoana ao anatin’ny lohahevitra ara-Baiboly momba ny tantaran’ny fanekena, dia nambaran’Andriamanitra, tsikelikely, bebe kokoa hatrany ny toetrany tamin’ny alalan’ny tandindon’ny anarany samihafa. Ilay Andriamanitra Tsitoha no niteny tamin’i Abrahama, ary io Andriamanitra io ihany no niteny tamin’i Mosesy, nefa nampahafantariny an’i Mosesy fa hatramin’izay no ho miakatra dia Jehovah no anarana hahafantarana Azy. Ary rehefa tonga Kristy, dia nampahafantariny ny tenany tamin’ny anarana iray izay tsy fantatra tao amin’ny Testamenta Taloha, afa-tsy tamin’ny fanehoana iray an’io anarana io nataon’ny Babiloniana iray tao amin’ny toko fahatelo amin’ny Daniela. Tsy vitan’ny hoe nanambara Jesosy fa Izy no Lahitokana nateraky ny Ray, fa Izy koa, tao anatin’izany tantaran’ny fanekena manokana izany, dia nanondro ny tenany ho Zanak’olona. Nomen’Andriamanitra anarana koa ny Advantisma Millerita rehefa niditra tao amin’ny fanekena tamin’ny fiandohan’ny Advantisma Izy.
“At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.
“Amin’izao andro izao, rehefa tena manakaiky ny farany isika, moa va hitovy amin’izao tontolo izao amin’ny fomba fanao isika, ka hitan’ny olona fa zava-poana ny mitady ny vahoakan’Andriamanitra izay nantsoina tamin’ny anarany? Moa va hisy olona hivarotra ny toetra mampiavaka antsika amin’ny maha-vahoaka voafidin’Andriamanitra antsika, noho ny tombony izay azon’izao tontolo izao omena? Moa va hoheverina ho zava-dehibe ny fankasitrahan’ireo izay mandika ny lalàn’Andriamanitra? Moa va ireo izay nantsoin’ny Tompo hoe olony dia hihevitra fa misy hery ambony noho Ilay LEHIBE IZAHO ANIE? Moa va hiezaka hamafa ireo teboka mampiavaka ny finoana izay nahatonga antsika ho Advantista Mitandrina ny Andro Fahafito isika?” Evangelism, 121.
The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.
Ny anarana nomena ny Advantista mitandrina ny andro fahafito dia nomen’ny Tompo, ary i Rahavavy White dia matetika miantso ny Advantista hoe vahoakan’Andriamanitra voatondro anarana. Ny hoe “voatondro anarana” dia midika hoe nomena anarana. Ny fiangonana roa monja izay faritan’i Rahavavy White ho vahoakan’Andriamanitra voatondro anarana dia ny Isiraely fahiny sy ny Isiraely maoderina.
Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.
Noho izany, eo am-pandrosoantsika amin’ny fandalinana ny bokin’ny Apokalypsy, dia manolotra hevitra aho fa ilay “anarana vaovao” izay ambarana amin’ny Filadelfiana, izay aseho koa ho ilay efatra arivo sy iray hetsy sy efatra alina, dia ampahany lehibe amin’ilay zava-miafina ara-paminaniana izay voavaha tombo-kase fotoana fohy mialoha ny hifaranan’ny fotoam-pahasoavana.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Izay maharesy no hataoko andry eo amin’ny tempolin’Andriamanitro, ary tsy hivoaka intsony izy; ary hosoratako eo aminy ny anaran’Andriamanitro, sy ny anaran’ny tanànan’Andriamanitro, dia Jerosalema vaovao, izay midina avy any an-danitra avy amin’Andriamanitro; ary hosoratako eo aminy ny anarako vaovao. Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana. Apokalypsy 3:12, 13.
The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.
Ny hafatra farany fampitandremana dia ny hafatry ny Fanambaran’i Jesosy Kristy, ary fanambarana ny toetrany izany.
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.
“Ireo izay miandry ny fihavian’ny Mpampakatra dia tsy maintsy hilaza amin’ny olona hoe: ‘Indro Andriamanitrareo.’ Ny taratra farany avy amin’ny fahazavan’ny famindram-po, dia ny hafatra farany momba ny famindram-po izay homena izao tontolo izao, no fanambaràna ny toetrany feno fitiavana. Ny zanak’Andriamanitra dia tsy maintsy haneho ny voninahiny. Eo amin’ny fiainany sy ny toetrany manokana no hasehony izay nataon’ny fahasoavan’Andriamanitra ho azy ireo.” Christ’s Object Lessons, 415, 416.
We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.
Manana zavatra mbola betsaka kokoa hapetraka an-tsoratra momba an’i Jesosy amin’ny maha-Teny Azy, nefa ankehitriny dia hodinihintsika ny teny hoe “fahamarinana.” Ny fahatakarana ny “fahamarinana,” ary koa ny teny hoe “fahamarinana,” ary koa ireo litera ampiasaina hamoronana “tenin’ny fahamarinana,” dia fahatakarana ny toetran’i Kristy.
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.
Dia hoy i Pilato taminy hoe: Mpanjaka àry va Hianao? Jesosy namaly hoe: Voalazanao fa mpanjaka Aho. Izao no nahaterahako, ary izao no nihaviako tamin’izao tontolo izao, dia ny mba hanambarako ny marina. Izay rehetra avy amin’ny marina no mihaino ny feoko. Hoy Pilato taminy: Inona no marina? Ary rehefa nilaza izany izy, dia nivoaka indray nankeo amin’ny Jiosy ka nanao taminy hoe: Tsy hitako izay heloka aminy na dia iray akory aza. Jaona 18:37, 38.
The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.
Ny teny grika nadika hoe “fahamarinana” ao amin’ilay andininy dia nalaina avy amin’ny teny hebreo iray, izay sady litera no isa koa. Ny litera voalohany amin’ny abidy hebreo dia ‘aleph.’ Raha ny marina, ny litera roa voalohany amin’ny abidy hebreo dia “aleph” sy “beth,” ary tena mitovitovy amin’ny litera roa voalohany amin’ny teny grika, dia alpha sy beta. Rehefa atambatra ireo dia mamorona ny fototeny iavian’ny teny hoe “alphabet.” Noho izany, ny teny hoe “alpha” (avy amin’ny litera hebreo aleph) dia ampiasaina ho litera, teny, isa, ary koa ho iray amin’ireo anarana maro iantsoana an’i Jesosy.
When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.
Rehefa nanontany hoe: “Inona no fahamarinana?” i Pilato, dia efa nolazain’i Jesosy taminy sahady fa ny antony “nahatongavany tamin’izao tontolo izao,” ary koa ny antony “nahaterahany” dia ny mba hijoroany ho vavolombelon’ny “fahamarinana.” Ary koa, nampiany hoe: “izay rehetra avy amin’ny fahamarinana dia mihaino” ny feony.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Sambatra izay mamaky, ary izay mihaino ny tenin’ity faminaniana ity ka mitandrina izay voasoratra ao anatiny; fa efa akaiky ny fotoana. Apokalypsy 1:3.
TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.
FAHAMARINANA: G225—Avy amin’ny G227; fahamarinana: – marina, X marina tokoa, fahamarinana, fahamarinan-toetra. G227—Avy amin’ny G1 (amin’ny maha-sombin-teny fandavana azy) sy G2990; marina (amin’ny tsy maha-manafina): – marina, marina tokoa, fahamarinana. G1; Α. Avy amin’ny teny Hebreo; ny litera voalohany amin’ny abidia: amin’ny hevitra an’ohatra ihany (avy amin’ny fampiasana azy ho isa) ny voalohany. Alfa.
Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.
Hoy Jesosy taminy hoe: Izaho no lalana sy fahamarinana ary fiainana; tsy misy olona mankany amin’ny Ray afa-tsy amin’ny alalako. Jaona 14:6.
When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.
Rehefa nilaza i Jesosy hoe: “Izaho no … fahamarinana.” dia nilaza Izy fa taratasy iray Izy, isa iray ary teny iray ho an’ny litera alfa; ary ny teny hoe alfa sy ny isa alfa dia samy “fahamarinana” avokoa. Ao amin’ny bokin’i Daniela, Kristy dia nanambara ny Tenany ho ilay Mpanisa mahagaga, izay no hevitr’ilay teny hebreo hoe “Palmoni,” izay nadika hoe “ilay olo-masina iray izay niteny,” ao amin’ny Daniela toko faha-valo.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Dia henoko ny olo-masina iray niteny, ary nisy olo-masina iray hafa nanao tamin’ilay olo-masina izay niteny hoe: Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fandikan-dalàna mampaharingana, ka hanolorana ny fitoerana masina sy ny antokon’olona hohitsakitsahina ambanin’ny tongotra? Ary hoy izy tamiko: Hatramin’ny roa arivo sy telon-jato andro; dia hodiovina ny fitoerana masina. Daniela 8:13, 14.
That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.
Ilay “olomasina anankiray” ao amin’ny andininy faha-telo ambin’ny folo dia “Palmoni” — ilay mpanisa mahagaga, na ilay mpanisa ny zava-miafina. Ireo andininy roa ireo no anehoana ny faminanian’ny taona 2300 sy ireo faminaniana roa momba ny taona 2520. Ny taona 2300 dia miresaka ny amin’ny “toerana masina,” ary ireo faminaniana roa momba ny taona 2520 kosa miresaka ny amin’ny “tafika,” satria samy ho voahitsakitsak’i Roma na ny toerana masina na ny tafika. Ny faminaniana momba ny taona 2520 dia maneho ny fanitsakitsahana ny toerana masin’Andriamanitra sy ny olony. Faminaniana lalina telo mifamatotra, miorina amin’ny fotoana, eo indrindra amin’ilay toerana ao amin’ny Baiboly izay ampahafantaran’i Jesosy ny Tenany ho ilay mpanisa mahagaga ny zava-miafina. Tsy hoe fotsiny nifidy ireo andininy roa ireo Izy mba hampahafantarana ny Tenany ho Tompon’ny fotoana, fa ireo andininy roa izay anehoany ny Tenany ireo dia manondro koa ny fotoana hidirany amin’ny fanekena amin’ny Isiraely ara-panahy maoderina, ary ireo andininy roa ireo ihany koa no fototra sy andry afovoan’ny Advantisma.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Ny Soratra Masina izay, ambonin’ny hafa rehetra, no sady fototra no andry afovoan’ny finoana ny Fiavian’i Kristy dia izao fanambarana izao: ‘Mandra-pahafitoan-jato sy roanjato sy telo arivo andro; dia hodiovina ny fitoerana masina.’ [Daniela 8:14.]” The Great Controversy, 409.
At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.
Tamin’ny andro farany tamin’ny 1798 dia voavaha ny bokin’i Daniela, ary tonga teo amin’ny tantara ny hafatry ny anjely voalohany, ka nanamarika ny fitomboan’ny fahalalana ara-paminaniana izay niseho tamin’ny andron’ny hetsika Millerita, izay fiandohan’ny Advantista Mitandrina ny Andro Fahafito. Raha voavaha tamin’ny Millerita ny bokin’i Daniela, dia nisy hafatra avy tamin’i Palmoni—hafatry ny fotoana—takatra. Tsy mba diso mandrakariva ny Tenin’Andriamanitra, ary hatrany izy no mampifandray ny farany amin’ny fiandohana. Koa amin’ny faran’ny Advantisma dia tsy isalasalana fa hisy fanambaràna ny toetrany, tahaka ny nisy teo amin’ny tantara Millerita. Ity zava-misy ity dia miorina amin’ny fiandohana sy ny fiafaran’ny Advantisma, nefa koa miorina amin’ny fifandraisana voalaza eo amin’ny bokin’i Daniela sy ny bokin’ny Apokalypsy. Daniela sy ny Apokalypsy dia maneho boky iray, ary ao anatin’izany fanehoana izany dia vavolombelona roa izy ireo, ka i Daniela no voalohany ary ny Apokalypsy no farany.
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.
“Ny bokin’i Daniela sy ny Apokalypsy dia iray ihany. Ny iray dia faminaniana, ny iray kosa fanambaràna; ny iray boky voaisy tombo-kase, ny iray kosa boky nosokafana.” Seventh-day Adventist Bible Commentary, boky faha-7, 972.
Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.
Daniela sy ny Apokalypsy dia boky roa izay boky iray ihany, tahaka ny Baiboly izay boky iray nozaraina ho Taloha sy Vaovao, na fiandohana sy fiafarana. Ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, ireo vavolombelona roa izay aseho ho Mosesy sy Elia dia ny Testamenta Taloha sy ny Testamenta Vaovao.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“Momba ireo vavolombelona roa dia mbola ambaran’ny mpaminany hoe: ‘Ireo no hazo oliva roa sy fanaovan-jiro roa izay mitsangana eo anatrehan’Andriamanitry ny tany.’ ‘Ny teninao,’ hoy ny mpanao Salamo, ‘dia fanilo ho an’ny tongotro sy fahazavana ho an’ny lalako.’ Apokalypsy 11:4; Salamo 119:105. Ireo vavolombelona roa ireo dia maneho ny Soratra Masina ao amin’ny Testamenta Taloha sy ny Testamenta Vaovao.” Ilay Hery Mifanandrina, 267.
Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).
Daniela sy Jaona dia vavolombelona roa izay samy nenjehina, samy nentina ho babo, samy nomena ny andalana mitovy amin’ny tantara ara-paminaniana hosoratana, samy misolo tena ny iray hetsy sy efatra alina amby efatra arivo, samy niaina taorian’ny fandravana an’i Jerosalema, samy tandindon’ny fahafatesana sy ny fitsanganana amin’ny maty, (Jaona tamin’ny diloilo mangotraka ary Daniela tamin’ny lavaky ny liona).
Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.
I Daniela dia manondro fanambaràna manokana momba ny toetran’i Kristy, ary ataony izany ao amin’ireo andininy roa izay antsoin’ny tsindrimandry hoe “andry afovoany sy fanorenana”n’ny fiangonana Advantista Mitandrina ny Andro Fahafito. Ireo andininy roa ireo no “vato fehizoro”, dia ilay vato farany napetraka teo amin’ny fanorenana izay nasehon’ny asa nataon’i William Miller. Nentin’io vato fehizoro io ny fahatakarana ny fitoerana masina any an-danitra, ny lalàn’Andriamanitra, ny Sabata, ny fitsarana famotopotorana, ary ny anjely telo ao amin’ny Apokalypsy faha-efatra ambin’ny folo. Daniela no fiandohan’ny boky, Jaona no fiafarany.
John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.
Ny soratr’i Jaona dia hampahafantatra fanambaràna momba ny toetran’i Kristy eo amin’ny faran’ny Advantisma. Tamin’ny fiandohan’ny Isiraely maoderina, Izy dia nanambara ny Tenany ho Ilay Mpanisa Mahagaga, Mpamorona ny zavatra rehetra mikasika ny matematika; ary eo amin’ny faran’ny Isiraely maoderina, dia manambara ny Tenany ho Ilay mpahay teny mahagaga Izy. Izy no Mpamorona ny zavatra rehetra izay mifandray amin’ny fiteny, na ny firafitry ny fiteny izany, na ny fitsipi-pitenenana, na ny voambolana, ary na dia ny litera amin’ny abidy aza. Izy no namorona ny fifandraisana tanterahina amin’ny alalan’ny teny, fehezin’ny fitsipi-pitenenana, na an-tsoratra izany na am-bava, ary soratana amin’ny abidy izay araka ny famolavolany; ary mihoatra noho izany rehetra izany—dia Izy no Teny. Amin’izany Teny izany no anovàny ny Laodiseana jamba sy tsy vonona ho Filadelfiana nohamasinina.
Sanctify them through thy truth: thy word is truth. John 17:17.
Hamasiho amin’ny fahamarinanao izy; ny teninao no fahamarinana. Jaona 17:17.
The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.
Ny teny nadika hoe “manamasina” dia midika hoe manao masina. Ny iray hetsy sy efatra amby efapolo arivo dia ho masina, ary ho tonga amin’izany toetry ny toetra izany izy amin’ny alalan’ny “fahamarinana,” na azo lazaina koa hoe, amin’ny alalan’ny “teniny,” fa Jesosy no Teny ary Izy no fahamarinana.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.
Tamin’ny voalohany ny Teny, ary ny Teny tao amin’Andriamanitra, ary ny Teny dia Andriamanitra. Izy no tamin’ny voalohany tao amin’Andriamanitra. Ny zavatra rehetra dia nataony; ary raha tsy Izy dia tsy nisy zavatra natao izay efa natao. Jaona 1:1–3.
Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.
Mariho fa ity no zavatra voalohany nosoratan’i Jaona ao amin’ny Filazantsarany. Mazava ho azy fa mifanaraka amin’ny zavatra voalohany voasoratra ao amin’ny Genesisy izany. Manampy ny fijoroana ho vavolombelona izany, ka mampahafantatra mazava kokoa izay voalaza ao amin’ny Genesisy toko voalohany.
In the beginning God created the heaven and the earth. Genesis 1:1.
Tamin’ny voalohany Andriamanitra nahary ny lanitra sy ny tany. Genesisy 1:1.
The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.
Ny teny nadika hoe “Andriamanitra” ao amin’ny andininy voalohany dia amin’ny endrika ploraly, ka mampahafantatra hatrany am-piandohana indrindra fa mihoatra noho ny iray Andriamanitra. “Tamin’ny voalohany” ao amin’ny Filazantsaran’i Jaona, ny Teny dia tao amin’Andriamanitra sady Andriamanitra. Ary ny Teny no Mpamorona.
Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.
I Jesosy no Teny, ary Izy no namokatra ny Baiboly tamin’ny alalan’ny fampiraisana ny maha-Andriamanitra sy ny maha-olona—ny maha-Andriamanitra izay asehon’ny Fanahy Masina, ary ny maha-olona ao amin’ny tenan’ireo izay nanoratra ny teny tao amin’ireo boky izay tokony halefa ho any amin’ny fiangonana. Koa araka izany, ny Baiboly dia fitambaran’ny maha-olona sy ny maha-Andriamanitra tahaka an’i Jesosy. Ny Baiboly, na dia teo aza ny fandraisan’anjaran’ny olombelona lavo sy araka ny nofo, dia masina; ary ireo lehilahy izay nanoratra azy dia masina koa.
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.
Ary manana koa isika ny tenin’ny faminaniana izay mafy orina kokoa; ka tsara no anaovanareo fitandremana izany, tahaka ny amin’ny jiro mamirapiratra ao amin’ny fitoerana maizina, mandra-pahazavan’ny andro sy iposahan’ny kintan’ny maraina ao am-ponareo; fantatrareo voalohany indrindra izao, fa tsy misy faminanian’ny Soratra Masina avy amin’ny fanazavana ataon’ny tena samirery. Fa tsy nentin’ny sitrapon’ny olona fahiny ny faminaniana; fa olon’Andriamanitra masina no niteny araka ny nitondran’ny Fanahy Masina azy. 2 Petera 1:19–21.
Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.
Na dia lehilahy masina aza ireo mpaminany, dia mbola olombelona lavo ihany izy ireo, satria efa nanota ny olona rehetra ka tsy mahatratra ny voninahitr’Andriamanitra. Na izany aza, ny Baiboly dia fitambaran’ny maha-Andriamanitra sy ny maha-olombelona, ary masina izy, satria tonga ny Tenin’Andriamanitra mba haneho amin’ny fiainany sy amin’ny Teniny voasoratra fa ny maha-olombelona miray amin’ny maha-Andriamanitra dia tsy manota. Izay marina momba ny Baiboly dia marina koa momba an’i Kristy, fa Izy no Baiboly.
Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.
Jesosy dia naka tamin’ny Tenany nofo ota, nefa tsy mba nanota velively, ka tamin’izany dia nanome ohatra fa ny maha-olona tafakambana amin’ny maha-Andriamanitra dia tsy manota.
“The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.
“Ny tantaran’i Betlehema dia lohahevitra tsy mety ritra. Ao aminy no miafina ‘ny halalin’ny haren’ny fahendrena sy ny fahalalan’Andriamanitra.’ Romana 11:33. Gagà isika manoloana ny fanati-pitiavan’ny Mpamonjy, izay nanoloany ny seza fiandrianan’ny lanitra tamin’ny fihinanam-bilona, ary ny fiarahan’ireo anjely mpivavaka tamim-pankalazana tamin’ireo biby tao an-tranom-biby. Ny fireharehan’olombelona sy ny fizakan-tena dia voateny mafy eo anatrehany. Kanefa, fiandohana ihany izany tamin’ny fanetren-tenany mahagaga. Ho fanetren-tena saika tsy manam-petra aza ho an’ny Zanak’Andriamanitra ny naka ny toetran’olombelona, na dia tamin’ny fotoana nijoroan’i Adama tao amin’ny tsy fananany tsiny tany Edena aza. Nefa Jesosy dia nandray ny maha-olombelona tamin’ny fotoana efa nampahalemen’ny ota nandritra ny efatra arivo taona ny taranak’olombelona. Tahaka ny zanak’i Adama rehetra dia nekeny ny vokatry ny fiasan’ilay lalàna lehibe momba ny lova. Izay naha-toetra ireo vokatra ireo dia aseho ao amin’ny tantaran’ireo razambeny teto an-tany. Tonga Izy nitondra lova tahaka izany mba hiara-mizaka ny alahelontsika sy ny fakam-panahy mahazo antsika, ary mba hanome antsika ny ohatry ny fiainana tsy manam-pahotana.” Ilay Fitiavan’ny Vanim-potoana Rehetra, 48.
Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.
Jesosy no Teny, ary i Jesosy sy ny Baiboly dia samy firaisan’ny maha-olombelona sy ny maha-Andriamanitra. Raha namokatra ny Baiboly nandritra ny taonjato maro Jesosy, dia nametraka fitsipika tao anatin’ny Baiboly Izy mba hahafahan’izay hihaino, hihaino. Ireo fitsipika izay mifehy ny Baiboly dia toetran’ny toetrany koa.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Ao amin’ny Apokalypsy no ihaonan’ny boky rehetra ao amin’ny Baiboly sy iafarany. Eto no famenon’ny bokin’i Daniela.” Vavolombelon’ny Apostoly, 585.
The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?
Ny teny hoe “complement” dia midika hoe mitondra ho amin’ny fahatanterahana. Ny fijoroana vavolombelon’i Daniela dia mifarana ao amin’ny Apokalypsy, ka ny fijoroana vavolombelon’i Daniela no fiandohana ary ny Apokalypsy no fiafarana. Ny fiandohan’ny Apokalypsy dia averina eo amin’ny faran’ny Apokalypsy, ary ao amin’ny andininy voalohany amin’ny Daniela toko voalohany dia misy ady eo amin’ny Isiraely ara-bakiteny sy Babylona ara-bakiteny, ka i Babylona no mandresy; fa eo amin’ny famaranana ny tantaran’ny fotoam-pahasoavana ao amin’ny Daniela 11:45, 12:1 kosa, Babylona ara-panahy dia miady amin’ny Isiraely ara-panahy, ary amin’ny farany dia resy i Babylona fa mandresy i Isiraely. Tahaka an’i Jaona ao amin’ny Apokalypsy, ny fiandohan’ny fijoroana vavolombelon’i Daniela dia mifanaraka amin’ny fiafaran’ny fijoroany vavolombelona. Koa, inona no fahamarinana?
Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.
Ny fotopampianarana dia teny iray izay manondro izay heverin’ny vondron’ny mpino ho marina. Ny tanjony na ny fampiasana azy dia tsy voafetra amin’ny Baiboly na amin’ny Kristianisma. Ao amin’ilay antsoina hoe Kristianisma, angamba misy “fotopampianarana” sandoka maro kokoa noho ny marina; fa Babylona ara-panahy, dia ny papa, no tranom-borona fitanan’ny vorona maloto sy maharikoriko rehetra, ary ireo vorona ireo dia maneho ny ratsy, izay tohanana sy afenin’ny fiangonana amin’ny alalan’ny fotopampianarana sandoka, toy ny hoe nofoanana ny lalàna. Kanefa misy ny fotopampianarana marina.
“The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.
Tsy nofehezin’ny fitongilanana ny sain’ny mponina tany Berea. Vonona izy ireo handinika ny fahamarinan’ireo foto-pampianarana notorìn’ny apostoly. Nandinika ny Baiboly izy ireo, tsy noho ny fahalianana fotsiny, fa mba hahafahany mianatra izay voasoratra momba ny Mesia nampanantenaina. Isan’andro no nikarohany ny Soratra voatsindrimandry, ary raha nampitahainy ny Soratra amin’ny Soratra, dia teo anilany ny anjely avy any an-danitra, nanazava ny sainy sy nanohina ny fony.
“Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.
“Na aiza na aiza ametrahana ny fahamarinana ao amin’ny filazantsara, dia tarihina hanao fikarohana mazoto ao amin’ny Soratra Masina ireo izay maniry amim-pahatsorana hanao ny marina. Raha, amin’ny toe-javatra famaranana ny tantaran’ity tany ity, ireo izay anambarana fahamarinana fitsapana dia hanaraka ny ohatry ny Bereana, ka handinika ny Soratra Masina isan’andro sy hampitaha amin’ny tenin’Andriamanitra ny hafatra entina aminy, dia ho maro be ankehitriny ireo mahatoky amin’ny didin’ny lalàn’Andriamanitra, fa tsy vitsy tahaka izao amin’izao fotoana izao. Kanefa rehefa aseho ny fahamarinana ao amin’ny Baiboly izay tsy ankasitrahan’ny maro, dia maro no mandà tsy hanao izany fikarohana izany. Na dia tsy mahavaly na manohitra ny fampianarana mazava ao amin’ny Soratra Masina aza izy, dia mbola mampiseho fisalasalana faran’izay lehibe tsy handinika ny porofo atolotra. Misy ny mihevitra fa na dia marina tokoa aza ireo fampianarana ireo, dia tsy dia misy maha-zava-dehibe loatra na manaiky na tsy manaiky ny fahazavana vaovao izy; ary mifikitra amin’ny angano mahafinaritra ampiasain’ny fahavalo izy mba hampiviliana ny fanahy. Koa dia voajamban’ny fahadisoana ny sainy, ary misaraka amin’ny lanitra izy.”
“All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.
“Ny olona rehetra dia hotsaraina araka ny fahazavana izay nomena azy. Ny Tompo dia maniraka ny ambasadaorony hitondra hafatra famonjena, ary izay mandre dia hotananany ho tompon’andraikitra amin’ny fomba andraisany ny tenin’ny mpanompony. Izay mitady ny fahamarinana amin-kitsimpo dia handinika amim-pitandremana, eo ambanin’ny fahazavan’ny tenin’Andriamanitra, ny foto-pampianarana atolotra azy.” Asan’ny Apostoly, 231, 232.
There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”
Misy “fotopampianarana” izay “fahamarinan’ny filazantsara,” ary ilaina ny mandinika azy ireny. Ny sasany amin’ireo, (raha tsy izy rehetra) dia “fahamarinana fitsapana.” Ny Sabata dia fahamarinana fitsapana mora takarina. Misy fotopampianarana marina sy fotopampianarana diso. Ny sasany amin’ny fotopampianarana marina dia mametraka fitsapana ho an’izay mandre azy. Misy koa karazam-pahamarinana iray izay voatendry ho an’ny vanim-potoana voafaritra. Ireo fahamarinana ireo dia antsoina hoe “fahamarinana ankehitriny.”
“There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.
“Maro ireo fahamarinana sarobidy voarakitra ao amin’ny Tenin’Andriamanitra, nefa ny ‘fahamarinana ankehitriny’ no ilain’ny andian’ondry amin’izao fotoana izao. Efa hitako ny loza ateraky ny fialan’ireo iraka amin’ireo hevitra lehibe amin’ny fahamarinana ankehitriny, mba hitoerany amin’ny lohahevitra izay tsy natao hampiray ny andian’ondry sy hanamasina ny fanahy. Eto i Satana dia hanararaotra amin’ny fomba rehetra azo atao mba hanimbana ny asa.”
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
“Kanefa ny lohahevitra toy ny fitoerana masina, mifandray amin’ny 2300 andro, ny didin’Andriamanitra ary ny finoan’i Jesosy, dia voaomana tanteraka hanazava ny hetsika Advento tamin’ny lasa sy hampiseho izay toerana ijoroantsika ankehitriny, hampiorina ny finoan’ireo misalasala, ary hanome fahazoana antoka ny amin’ilay hoavy be voninahitra. Ireo no hitako matetika fa lohahevitra lehibe indrindra izay tokony hifantohan’ny iraka.” Early Writings, 63.
Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.
Matetika no ampiasain’ny Advantista io andalan-teny io mba hialana amin’izay lazainy marina tokoa. Milaza izy ireo fa izay rehetra tokony hasongadina ao amin’ny hafatry ny “fahamarinana ankehitriny” dia ny fitoerana masina, ny 2300 andro, ny didy, ary ny finoan’i Jesosy. Izany filazana izany no ataony mba hialana amin’izay voafaritra momba ireo lohahevitra efatra ireo.
The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”
Ny tanjon’ireo fahamarinana lehibe efatra ireo dia ny hoe “voakajy tanteraka mba hanazava ny hetsika Adventa lasa sy haneho izay toetrantsika ankehitriny, hampiorina ny finoan’ny misalasala, ary hanome fahazoana antoka momba ilay hoavy be voninahitra.” Ireo foto-pampianarana efatra momba ny fahamarinana ankehitriny ireo dia natao hanehoana fa ny fiandohan’ny Advantisma (ilay hetsika Adventa lasa) dia maneho an-tsary ny fiafaran’ny Advantisma (ny toetrantsika ankehitriny). Ireo foto-pampianarana fototra efatra ireo dia “voakajy tanteraka” hanazavana ilay foto-kevitra fa ny farany dia asehon’ny fiandohana an-tsary. Araka ity andinin-tenin’ny tsindrimandry ity, izany no “fahamarinana ankehitriny” izay “ilain’ny andian’ondry ankehitriny.”
Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.
Ny Isiraely fahiny no fiandohan’i Isiraely, ary ny Isiraely maoderina no farany. Ny Isiraely ara-bakiteny fahiny dia tandindon’ny vahoaka Advantista Mitandrina ny Andro Fahafito hatramin’ny fotoanan’ny farany tamin’ny 1798 ka mandra-pahatongan’ny lalàna alahady. Talohan’ny fiavian’i Kristy voalohany, ny “fahamarinana ankehitriny” dia tsy hitan’ny Jiosy, satria jamba izy ireo (Laodiseana) noho ny fiankinany tamin’ny fomba amam-panao sy ny lovantsofina.
“We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.
“Tianay ho takatsika ny fotoana iainantsika. Tsy mba takatsika akory na dia ny antsasany aza izany. Tsy mba raisintsika ao an-tsaina akory na dia ny antsasany aza izany. Mangovitra ato anatiko ny foko rehefa mieritreritra aho ny amin’ny fahavalo izay tsy maintsy atrehintsika, sy ny amin’ny faharatsian’ny fiomanantsika hiatrika azy. Ny fizahan-toetran’ny zanak’Isiraely, sy ny toe-tsainy talohan’ny fiavian’i Kristy voalohany, dia naseho tamiko hatrany hatrany mba hanazavana ny toerana misy ny vahoakan’Andriamanitra eo amin’ny fanandramany mialoha ny fiavian’i Kristy fanindroany—ny fomba nitadiavan’ny fahavalo ny fotoana rehetra hifehezana ny sain’ny Jiosy, ary ankehitriny kosa dia mitady hanajamba ny sain’ny mpanompon’Andriamanitra izy, mba tsy hahaizany mamantatra ny fahamarinana sarobidy.” Selected Messages, boky 2, 406.
According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.
Araka ny voalazan’ny loharano manaraka antsika, dia very tsy hitan’ny Jiosy intsony ny “fahamarinana voalohan’Andriamanitra,” ary io fahamarinana voalohany io ho an’ny Jiosy dia ny tantaran’ny fanafahana avy tany Egypta. Ny tantaran’izany fanafahana izany no fahamarinana voalohany ho azy ireo; izany no fahamarinana nasaina nampianariny ny zanany hatramin’ny taranany fara mandimby. Tsy nahomby izy ireo, tahaka izay nahazo ny Advantisma. Mba hanehoana ny fahamarinana tamin’ireo Jiosy jamba, dia napetrak’i Jesosy tao anatin’ny rafitra iray ny fahamarinana.
“In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.
“Tamin’ny andron’ny Mpamonjy, ny Jiosy dia efa nandrakotra fatratra ireo vatosoa saro-bidin’ny fahamarinana tamin’ny korontam-pomban-drazana sy angano, ka tsy hay natao intsony ny nanavaka ny marina tamin’ny diso. Tonga ny Mpamonjy mba hanala ny korontan’ny finoanoam-poana sy ny fahadisoana efa nokolokoloina hatry ny ela, ary hametraka ireo vatosoan’ny tenin’Andriamanitra ao anatin’ny rafitry ny fahamarinana. Inona no hataon’ny Mpamonjy raha tonga eto amintsika ankehitriny tahaka ny nahatongavany tamin’ny Jiosy Izy? Tsy maintsy hanao asa mitovy amin’izany Izy amin’ny fanesorana ny korontam-pomban-drazana sy ny fombafomba. Tena nanelingelina ny Jiosy tokoa izany rehefa nanao izany asa izany Izy. Efa tsy hitan’izy ireo intsony ny fahamarinana tany am-boalohany avy amin’Andriamanitra, fa naverin’i Kristy naseho indray izany. Asantsika ny manafaka ireo fahamarinana saro-bidin’Andriamanitra amin’ny finoanoam-poana sy ny fahadisoana.”
“Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.
“Nafenina tsy ho hitan’ny maso intsony ireo fahamarinana be voninahitra, ary nataon’ny fahadisoana sy ny finoanoam-poana ho tsy mamirapiratra sy tsy mahasarika. I Jesosy no manambara ny fahazavan’Andriamanitra, ary mampiseho ny famirapiratana mahafinaritra an’ny fahamarinana amin’ny voninahiny maha-Andriamanitra azy rehetra. Feno fahagagana sy fankasitrahana ny sain’ny mahitsy fo. Voasarika amin’ny fitiavana masina mankany aminy ny fony, dia Izy izay namoaka ireo vatosoa sarobidin’ny fahamarinana ka nampiseho izany teo anatrehan’ny fahalalany.”
“The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.
“Nahafantatra ampahany tamin’ny fahamarinana ny Jiosy, ary nampianatra ampahany tamin’ny tenin’Andriamanitra; nefa tsy takany ny halalin’ny lalàn’Andriamanitra izay miely lavitra sy midadasika. Nofafan’i Kristy ny fako navelan-drazana, ary nasehony ny tena votoaty sy fon’ny fikasan’Andriamanitra. Rehefa nanao izany Izy dia tezitra mafy tsy voafehy izy ireo. Nampiely tatitra tsy marina hatramin’ny tanàna iray ka hatramin’ny tanàna iray izy ireo, milaza fa mandrava ny asan’Andriamanitra Kristy. Kanefa, raha nanafoana ny endrika taloha Jesosy, dia namerina nametraka indray ireo fahamarinana taloha, ka napetrany tao anatin’ny rafitry ny fahamarinana izany. Nampifanaraka sy nampiray azy ireo Izy, ka nahatonga rafitra feno sy mirindra tsara momba ny fahamarinana. Izany no asa nataon’ny Mpamonjintsika; ary ankehitriny, inona kosa no hataontsika? Tsy hiara-miasa amin’i Kristy amim-pirindrana va isika? Hozarain’ny siosion-dresaka va isika? Havela hanafina amintsika ny fahazavan’Andriamanitra va ny eritreritsika manokana? Tokony hamaky amim-pitandremana isika, hihaino amim-pahazoan-kevitra, ary hampianatra ny hafa koa ny zavatra efa nianarantsika. Tsy maintsy ho noana mandrakariva ny mofon’aina isika, hitady mandrakariva ny rano velona sy ny ranomandrin’i Libanona, mba hahafahantsika mitarika ny olona ho amin’ny rano velona sy mampangatsiatsiaka avy amin’ny Loharanon’ny fahamarinana.” Review and Herald, June 4, 1889.
At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.
Tamin’ny fihaviany voalohany, Jesosy dia “nametraka indray ireo fahamarinana fahiny, ka napetrany tao anatin’ny rafitry ny fahamarinana. Nampifanarahiny sy nampiraisiny izy ireny, ka nataony ho rafitra feno sy mirindra tsara momba ny fahamarinana.” Nampiasa ny tantara tany am-piandohan’ny Isiraely fahiny Jesosy mba hampiorenana indray ireo fahamarinana fahiny, ary izany no nataony tamin’ny fampifanarahana ireo fahamarinana ireo (araka ny lohahevitra) sy tamin’ny fampiraisana azy ireo (amin’ny fitoviana, andalana eo ambonin’ny andalana). Nataony izany mba hanafahana ny Jiosy tamin’ireo fomba amam-panao sy lovantsofina izay nahajamba azy. Izany tantara izany no tantara famaranan’ny Isiraely ara-bakiteny.
Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.
Ny Advantisma dia mamerina ny tantaran’ny fiafaran’i Isiraely fahiny, ary ny rafitra hametrahana ny fahamarinana mba hanesorana ny fahajambana laodikeana ateraky ny lovantsofina sy ny fomba amam-panao dia tanterahina ankehitriny tahaka ny tamin’ny nifandraisan’i Kristy tamin’ny Jiosy. Ny “fahamarinana taloha” dia tokony hapetraka ao anatin’ny “rafitra”n’ny fahamarinana, mba hampiray ireo andalana ara-paminaniana amin’ireo andalana ara-paminaniana hafa, “andalana eo ambonin’ny andalana” mifanitsy, ho amin’ny tanjona mba hahafahana angamba manafaka ny Laodikeana iray amin’ny fahajambany. I Kristy no ohatra ho antsika amin’ny zavatra rehetra.
There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.
Misy fahamarinana ao amin’ny Baiboly izay fantatra ho foto-pampianarana, ary “maro ny fahamarinana mahagaga,” nefa misy koa ny “fahamarinana ankehitriny” izay “fitsapana ho an’ny vahoakan’” ilay “taranaka” velona amin’ny fotoana hanehoana izany fahamarinana izany. Ara-paminaniana dia mitranga amin’ny taranaka fahefatra ao amin’ny Advantisma izany, ary ny “fahamarinana ankehitriny” “izay fitsapana ho an’ity taranaka ity” dia tsy fitsapana ho an’ireo taranaka voalohan’ny Advantisma.
“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.
“Misy zavatra sasantsasany ao amin’ny Soratra Masina izay sarotra takarina, ary izay, araka ny tenin’i Petera, ahodinkodin’ny tsy nahita fianarana sy ny tsy mafy orina ho amin’ny fandringanana ny tenany. Mety tsy ho hainay, amin’ity fiainana ity, ny manazava ny hevitry ny andalan-teny rehetra ao amin’ny Soratra Masina; nefa tsy misy lafin-javatra iankinan’ny aina amin’ny fahamarinana azo ampiharina izay ho rakotry ny zava-miafina. Rehefa tonga ny fotoana, araka ny fitantanan’Andriamanitra, hitsapana izao tontolo izao amin’ny fahamarinana ho an’izany andro izany, dia hohetsehin’ny Fanahiny ny saina handinika ny Soratra Masina, eny, amin’ny fifadian-kanina sy amin’ny vavaka aza, mandra-pikarohana sy hampifamatotra rohy iray manaraka rohy iray ho rojom-pahamarinana lavorary. Ny zava-misy rehetra izay mikasika mivantana ny famonjena ny fanahy dia hatao mazava tokoa ka tsy hisy olona voatery ho diso lalana na handeha ao amin’ny maizina.”
“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.
“Araka ny nanarahantsika ny rojo-n’ny faminaniana, dia hita mazava sy nohazavaina ny fahamarinana nambara ho an’ny androntsika. Tompon’andraikitra isika noho ny tombontsoa ankafizintsika sy noho ny fahazavana mamirapiratra eo amin’ny lalan-kalehantsika. Ireo izay niaina tamin’ny taranaka lasa dia tompon’andraikitra noho ny fahazavana izay navela hamirapiratra taminy. Ny sainy dia nampiasaina mikasika ireo teboka samihafa ao amin’ny Soratra Masina izay nizaha toetra azy. Nefa tsy azon’izy ireo ny fahamarinana izay takatsika. Tsy tompon’andraikitra tamin’ny fahazavana izay tsy nananany izy ireo. Nanana ny Baiboly izy, tahaka antsika; kanefa ny fotoana hisehoan’ny fahamarinana manokana mifandray amin’ireo fisehoan-javatra famaranana eo amin’ny tantaran’ity tany ity dia mandritra ny taranaka farany izay mbola hiaina eto ambonin’ny tany.
“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.
“Nampifanarahana tamin’ny toe-piainan’ny taranaka isanisany araka izay nisy azy avy ny fahamarinana manokana. Ny fahamarinana ankehitriny, izay fitsapana ho an’ny vahoakan’ity taranaka ity, dia tsy fitsapana ho an’ny vahoakan’ireo taranaka tany aloha lavitra. Raha nomena ireo taranaka fahiny ny fahazavana izay mamirapiratra amintsika ankehitriny momba ny Sabatan’ny didy fahefatra, dia ho nataon’Andriamanitra ho tompon’andraikitra noho izany fahazavana izany izy ireo.” Testimonies, boky faharoa, 692, 693.
For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.
Ho an’ireo izay mety maniry handà fa misy taranaka efatra ao amin’ny tantaran’ny Advantisma, dia atoro anareo ny Tabilao ao amin’i Habakoka. Fomba iray tena tsotra hahatakarana izany zava-misy izany ny hoe ny anarana hoe Laodikia dia midika hoe vahoaka notsaraina. Ny fiandohan’ny Advantisma no nanambara ny fisokafan’ny fitsarana, ary ny fiafaran’ny Advantisma no manambara ny famaranana ny fitsarana. Ny famaranana ny fitsarana dia mitranga amin’ny taranaka fahatelo sy fahefatra.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Aza manao sarin-javatra voasokitra ho anao, na endriky ny zavatra rehetra izay any an-danitra ambony, na izay etỳ ambonin’ny tany ambany, na izay any anaty rano ambanin’ny tany; aza miankohoka eo anatrehany, na manompo azy; fa Izaho Jehovah Andriamanitrao dia Andriamanitra saro-piaro, mamaly ny heloky ny ray amin’ny zanaka hatramin’ny taranaka fahatelo sy fahefatra amin’izay mankahala Ahy; ary maneho famindram-po amin’ny arivo taranaka amin’izay tia Ahy sy mitandrina ny didiko. Eksodosy 20:4–6.
At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.
Amin’ny famaranana ny fitsarana, ny taranaka farany amin’ny Advantisma Laodiseana (vahoaka iray tsaraina) dia hotsaraina ka haloan’ny vavan’ny Tompo, tahaka ny nanjo ny Isiraely fahiny tamin’ny fandravana an’i Jerosalema. Ny foto-pampianarana ara-Baiboly dia fahamarinana; ary misy koa fahamarinana fizahan-toetra, ary avy eo misy fahamarinana ankehitriny. Ny fahamarinana ankehitriny dia fahamarinana fizahan-toetra mandrakariva, nefa izy io dia manondro manokana fahamarinana fizahan-toetra natao ho an’ny taranaka izay velona amin’izao fotoana izao. Kanefa ny tena zava-misy dia izao: izay fahamarinana rehetra avy amin’ny Tenin’Andriamanitra nofidintsika holavina dia efa tonga fahamarinana fizahan-toetra izay vao tsy nandreseantsika.
Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.
Jesosy no Tenin’Andriamanitra, ary Izy no fahamarinana. Nolazainy tamin’i Pilato fa ny antony “nahatongavany” “eto amin’izao tontolo izao” dia ny “hanambara ny marina,” ary izay rehetra nandre ny feony dia “avy amin’ny fahamarinana.” Ny teny hoe “fahamarinana” izay noresahin’i Pilato sy Jesosy dia avy amin’ny teny hebreo iray izay adika hoe “fahamarinana” ary hita impito amby roapolo sy zato ao amin’ny Testamenta Taloha. Io teny hebreo io (H571) dia adika amin’ny teny anglisy amin’ny voambolana samihafa, nefa indroa amby sivifolo no andikana azy hoe “truth” ao amin’ny Testamenta Taloha. Anisan’ireo teny izay lalina tokoa ny heriny, amin’ny ambaratonga maro, izy io.
The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!
Ny teny nadika hoe “fahamarinana” ao amin’ny Testamenta Taloha dia ahitana litera hebreo telo, ary ao amin’ny litera hebreo, ny litera tsirairay dia manana ny heviny manokana; koa ny teny voaforona avy amin’ireo litera ireo dia mampiray ny hevitra mitambatra ao amin’ny litera tsirairay mba hamoaka ny hevitra faratampony ananan’ilay teny. Ny teny hoe “fahamarinana” dia voaforon’ny litera hebreo telo: ny litera voalohany amin’ny abidy hebreo, litera iray eo afovoany, ary ny litera farany amin’ny abidy hebreo. Ny “fahamarinana” ao amin’ny Testamenta Taloha dia asehon’ny litera voalohany sy ny litera farany amin’ny abidy, miaraka amin’ny litera iray eo afovoany!
This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.
Ity no famaritana ny “lalàn’ny filazana voalohany” araka ny Baiboly. Ny fotoana voalohany anehoana lohahevitra iray no fanovozan-kevitra manan-danja indrindra ho an’ilay teny, izay voa, ary ao anatiny no misy ny ADN rehetra ilaina hampamokarana ny tantara manontolo. Ny fanovozan-kevitra faharoa manan-danja indrindra ao amin’ny “lalàn’ny filazana voalohany” dia ny fanovozan-kevitra farany, satria eo no amatotra miaraka ny tantara rehetra izay mipoitra eo anelanelan’ny fiandohana sy ny fiafarana. “Ao amin’ny Apokalypsy no ifanatrehan’ny boky rehetra ao amin’ny Baiboly sy iafarany,” ary ny Apokalypsy no boky farany ao amin’ny Baiboly.
The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.
Ny teny hebreo hoe “fahamarinana” izay dinihintsika dia manomboka amin’ny litera “Aleph”; ny litera fahatelo ambin’ny folo dia “Mem”; ary ny litera faharoa amby roapolo sady farany dia “Tav.” Mazava ho azy fa misy aloky ny heviny samihafa amin’ny famaritana ireo litera ireo, arakaraka ny mpandinika teny itodihanao mba hahazoana ny famaritana; kanefa ny famaritana ankapobeny dia tena manan-kambara.
א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.
א (Aleph): Litera voalohany amin’ny abidy hebreo, ary matetika izy no ampifandraisina amin’ny firaisan-kina, sady maneho ny Maha-Andriamanitra sy ny mandrakizay, ka manambara ny fifandraisana misy eo amin’Andriamanitra sy ny zavaboary.
מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.
מ (Mem): Litera faha-13 amin’ny abidy hebreo ary matetika ampifandraisina amin’ny rano.
ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.
ת (Tav): Litera farany amin’ny abidy hebreo, ary mitondra ny hevitr’ilay hoe “marika” na “famantarana.” Matetika izy no ampifandraisina amin’ny foto-kevitry ny fahatanterahana na ny “tombo-kase” amin’ny famoronana. Tamin’ny teny hebreo fahiny, ny litera Tav dia nanana endriky ny hazo fijaliana.
The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.
Ny teny hebreo adika hoe “fahamarinana” izay saintsainintsika dia misy litera telo, izay miaraka no maneho ny filazantsara mandrakizay. Ahoana? Mora fantarina izany raha takatrao fa ny hafatry ny anjely telo no filazantsara mandrakizay. Fantatra izany satria ny hevitr’ireo litera telo ireo no maneho ny hafatry ny anjely telo.
The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”
Ny anjely voalohany ao amin’ny Apokalypsy toko fahaefatra ambin’ny folo dia manondro ny filazantsara mandrakizay, ary avy eo milaza amin’izao tontolo izao manontolo mba “hatahotra an’Andriamanitra” sy hanome voninahitra Azy amin’ny alalan’ny fiankohofana amin’ny Mpahary. Ny famaritana an’i (Aleph), ilay voalohany amin’ireo litera telo ireo, dia hoe: “Andriamanitra Masina, Mandrakizay, ary amin’ny maha-Mpahary ny olombelona Azy, dia Ilay Andriamanitra izay tokony hatahoran’ny olona amim-panajana sy iankohofany.”
Aleph represents the first angel’s message.
Alefa dia maneho ny hafatry ny anjely voalohany.
The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.
Ny hafatry ny anjely faharoa dia miantso ny olona hivoaka avy ao Babylona, manamarika ny fotoana izay handatsahana ny Fanahy Masina, ary mampahafantatra ny fikomian’i Babylona. Ny hevitr’i (Mem) dia mifandray amin’ny rano, (mariky ny firotsahan’ny Fanahy) ary izy no litera faha-telo ambin’ny folo amin’ny abidy, ka ny isa telo ambin’ny folo dia mariky ny fikomiana, ka amin’izany no ahafantarana an’i Babylona. Mem no maneho ny hafatry ny anjely faharoa.
The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.
Ny anjely fahatelo dia mampitandrina ny olona tsy handray ny mariky ny bibidia, manavaka sokajy roa amin’ny mpivavaka ary maneho ny fahatezeran’Andriamanitra. Ny famaritana ny (Tav) dia izao: maneho “marika” izy, (ny mariky ny bibidia); maneho koa ny tombo-kasen’ny famoronana (ny tombo-kasen’Andriamanitra). Ny endrik’ilay litera dia mitovy amin’ny hazo fijaliana. Ny Tav dia maneho ny hafatry ny anjely fahatelo.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.
“Inona no tombo-kasen’Andriamanitra velona, izay apetraka eo amin’ny handrin’ny olony? Izany dia marika izay azon’ny anjely vakina, fa tsy hitan’ny mason’olombelona; satria tsy maintsy hitan’ilay anjely mpandringana io mariky ny fanavotana io. Ny saina manan-tsaina dia efa nahita ny famantaran’ny hazo fijalian’i Kalvary eo amin’ireo zanakalahy sy zanakavavy natsangan’ny Tompo ho Azy. Esorina ny fahotan’ny fandikana ny lalàn’Andriamanitra. Mitafy ny fitafian’ny fampakaram-bady izy, ary mankatò sy mahatoky amin’ny didin’Andriamanitra rehetra.”
“The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.
“Tsy hanala tsiny ireo izay mahalala ny fahamarinana ny Tompo raha tsy mankatò ny didiny amin’ny teny sy ny asa izy ireo.” Maranatha, 243.
The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.
Ny teny hebreo adika hoe “fahamarinana” dia misy litera telo, ary samy manana ny famaritany avy ny tsirairay amin’ireo. Ireo famaritana telo ireo koa dia famaritana ny hafatry ny anjely telo. Izy ireo koa dia famaritana ny hafatry ny anjely voalohany, satria ny hafatry ny anjely voalohany no hafatra tany am-piandohan’ny Advantisma, ary ny hafatry ny anjely fahatelo no hafatra any amin’ny faran’ny Advantisma. Satria i Jesosy maneho ny farany amin’ny alalan’ny fiandohana, ny anjely voalohany dia mitondra ao aminy ny famantarana ara-paminaniana rehetra ananan’ny hafatry ny anjely fahatelo. Amin’ny fanaovana izany, ny famaritana ireo litera hebreo telo ireo dia tonga tandindon’ny hafatry ny anjely fahatelo ihany, ary koa tandindon’ny hafatry ny anjely voalohany.
John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.
I Jaona tao amin’ny Apokalypsy dia nasaina nanoratra ny zavatra izay nisy tamin’izany andro izany, ary tamin’ny fanaovany izany dia niara-nanoratra koa ny zavatra izay mbola hisy amin’ny ho avy izy. Nosoratany ny fiandohana mba hanehoana ny farany. Amin’ny teny mazava tsy misy fisalasalana, ny Advantista Mitandrina ny Andro Fahafito dia efa nampahafantarina mba handinika sy hanambara ny hafatry ny Millerita, izay hafatry ny anjely voalohany. Amin’ny fandinihana sy fanambarana ireo fahamarinana sy izany tantara izany dia hanambara ny hafatry ny anjely fahatelo isika ary hamerina ny tantaran’ny anjely voalohany.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Tsy manome hafatra vaovao antsika Andriamanitra. Isika dia tsy maintsy manambara ilay hafatra izay tamin’ny taona 1843 sy 1844 no namoaka antsika hiala tamin’ireo fiangonana hafa.” Review and Herald, 19 Janoary 1905.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.
“Ny hafatra rehetra nomena tamin’ny 1840–1844 dia tsy maintsy hatao manan-kery ankehitriny, fa maro ny olona no very fanondro. Ny hafatra dia tsy maintsy hoentina any amin’ny fiangonana rehetra.” Manuscript Releases, boky faha-21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.
“Ny fahamarinana izay noraisintsika tamin’ny taona 1841, ‘42, ‘43, ary ‘44 dia tsy maintsy hianarana sy hambara ankehitriny.” Manuscript Releases, boky faha-15, 371.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Efa tonga ny fampitandremana: Tsy azo ekena ny hisian-javatra hiditra ka hanakorontana ny fanorenan’ny finoana izay nanorenantsika hatramin’ny nahatongavan’ny hafatra tamin’ny 1842, 1843, ary 1844. Tao anatin’io hafatra io aho, ary hatramin’izay dia nijoro teo anatrehan’izao tontolo izao aho, mahatoky amin’ny fahazavana izay nomen’Andriamanitra antsika. Tsy mikasa ny hanaisotra ny tongotsika hiala eo ambonin’ilay sehatra nametrahana azy isika, raha nitady ny Tompo isan’andro isan’andro tamin’ny vavaka mafana fo, nikatsaka fahazavana. Heverinareo va fa azoko afoy ny fahazavana izay nomen’Andriamanitra ahy? Tokony ho tahaka ny Vatolampin’ny mandrakizay izany. Izy no nitari-dalana ahy hatramin’ny nanomezana azy.” Review and Herald, 14 Aprily 1903.
The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.
Ny hafatry ny anjely voalohany sy ny tantara nanehoana izany hafatra izany dia mifanandrify ary manazava ny tantarantsika ankehitriny—miaraka amin’ny fepetra sasantsasany ara-paminaniana. Ireo tantara roa ireo koa dia asehon’ireo litera telo nampiasain’ilay Mpahay teny masina mba hamoronana ny teny hoe “fahamarinana.” Ary io teny hoe “fahamarinana” io dia maneho ny filazantsara mandrakizay.
The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.
Ny tantaran’ny Millerites tany am-piandohan’ny Advantisma dia maneho ny anjely voalohany; ary ny tantara any amin’ny faran’ny Advantisma, izay asehon’ny anjely fahatelo, dia tantara mifandrindra aminy. Kanefa, misy fahasamihafana sasantsasany ao aminy.
The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”
Anjely voalohany no manambara ny fisokafan’ny fitsarana, ary anjely fahatelo no manambara ny fifaranan’ny fitsarana. Ny rafitra ara-paminaniana izay nisehoan’ny tantaran’ny Advantisma dia mitovy tanteraka, na eo amin’ny tantarany tany am-piandohana na eo amin’ny fiafarany. Ny tendrony roa dia samy azo aseho fa manaraka ireo dingana telo an’ireo anjely telo, araka ny fahatongavany eo amin’ny tantara. Ary ireo anjely telo ireo dia ireo litera telo ireo ihany koa. Koa noho izany, ny filaharana ara-paminaniana amin’ireo fisehoan-javatra eo amin’ny tendrony roa amin’ny Advantisma dia miorina amin’ireo dingana telo an’ireo anjely telo, izay mariky ny lalana sady asehon’ireo litera hebreo telo ireo koa, izay mamorona ny teny hoe “fahamarinana.”
Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.
Ny Alfa no fiandohan’ny Advantisma, ny Omega no faran’ny Advantisma, ary ny litera eo afovoany, izay litera fahatelo ambin’ny folo, dia manondro araka izany ny fikomian’ny Advantisma hatramin’ny fiandohany ka hatramin’ny farany.
We are instructed about where God’s way is:
Ampianarina isika momba ny toerana misy ny lalan’Andriamanitra:
Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.
Ny lalanao, Andriamanitra ô, dia ao amin’ny fitoerana masina; iza no Andriamanitra lehibe tahaka an’Andriamanitsika? Salamo 77:13.
In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”
Ao amin’ny fitoerana masina no ahitantsika fa mitovy amin’ireo dingana telo ao amin’ny hafatry ny anjely telo ny lalan’Andriamanitra. Ao amin’ny kianja, ny fahatahorana an’Andriamanitra dia mitarika ny olona hanao fanatitra sy hahazo fanamarinana. Ao amin’ny fitoerana masina, ny fanamasinana dia asehon’ny fiainam-bavaka, izay asehon’ny alitara fandoroana ditin-kazo manitra, ny fiainam-pianarana, izay asehon’ny latabatry ny mofo aseho, ary ny fiainam-panompoana, izay asehon’ny fanaovan-jiro. Ny Efitra Indrindra Masina dia maneho ny fitsarana. Rehefa ananantsika ny fahatahorana an’Andriamanitra, araka ny asehon’ny hafatry ny anjely voalohany, dia mitady fanamarinana eo am-pototry ny hazo fijaliana isika, ao amin’ny kianja. Rehefa voamarina isika (natao marina), dia mandeha amin’ny havaozin’ny fiainana voamasina isika (fitomboana amin’ny fahamasinana), araka ny asehon’ny fitoerana masina. Ny fitoerana masina dia maneho ny asan’ny Kristiana, tahaka ny notanterahin’ny Millerita nandritra ny hafatry ny anjely faharoa niaraka tamin’ny Antso Amin’ny Misasakalina. Rehefa voamarina sy voamasina isika, dia voaomana ho amin’ny fitsarana asehon’ny Efitra Indrindra Masina. Dingana telo ao amin’ny fitoerana masina, izay maneho, ankoatra ny zavatra hafa, voambolana ara-teolojika telo—fanamarinana, fanamasinana ary fanomezam-boninahitra—ary maneho koa ny hafatry ny anjely telo, ary mazava ho azy maneho koa ny hafatry ny anjely voalohany ary mazava ho azy koa maneho ireo litera telo ampiasaina hamoronana ny teny hoe “fahamarinana.”
In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”
Ao amin’ny kianjan’ny fitoerana masina, dia hitantsika koa ireo dingana telo ireo. Ny dingana voalohany mankany amin’ny fitoerana masina dia tsy maintsy maneho ny dingana farany ao amin’ny fitoerana masina, tahaka ny anoharan’ny anjely voalohany ny anjely fahatelo. Ny dingana voalohany ao amin’ny kianja dia ny famonoana ny fanatitra, izay maneho ny fanamarinana. Ny dingana faharoa dia ny tavy fanasana, izay anesorana ny saboran’ny fanatitra (ota) sy anadiovana ny fanatitra alohan’ny dingana farany. Ny ranon’ny tavy fanasana dia toetra mampiavaka ny dingana faharoa. Ny dingana fahatelo dia ny fanatitra dorana mihitsy, izay tandindon’i Kristy teo amin’ny hazo fijaliana, izay nahatanterahana ny fitsarana. Ireo dingana telo ireo ihany koa no ao amin’ny dingana voalohany amin’ny fitoerana masina, tahaka ireo dingana telo ireo ao amin’ny hafatry ny anjely voalohany. Ny foto-kevitry ny alfa sy omega dia ao anatin’ny fitoerana masina, tahaka ny ao amin’ny hafatry ny anjely telo, ary tahaka ny ao amin’ireo litera mandrafitra ny teny hoe “fahamarinana.”
The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.
Ny faminaniana 2300 taona dia manana rafitra mitovy tanteraka. Nanomboka tamin’ny didy telo izany faminaniana izany ary nifarana tamin’ny fahatongavan’ny hafatry ny anjely fahatelo tamin’ny 22 Oktobra 1844. Ity faminaniana ity dia mametraka tsipika faminaniana dimy, ary ny tantara eo am-piandohan’ny faminaniana 2300 taona dia maneho ny tantara famaranana an’ny tsirairay amin’ireo faminaniana dimy ireo. Ny fiandohana sy ny fiafaran’ilay faminaniana 2300 taona manontolo dia samy ahitana didy telo, ary mifarana amin’ny hafatra telo izany.
The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.
Ny fiandohan’ny faminaniana tamin’ny 457 tal. J.K. dia nitranga tamin’ny fotoan-tsarotra ka nanome lalana ny Jiosy hiverina sy hanorina indray ny tempoly sy ny tanàna. Araka ny faminaniana, 49 taona tatỳ aoriana, taorian’ilay asa natomboka tamin’ny 457 tal. J.K., dia vita izany tao anatin’ny fotoan-tsarotra. Ny fiandohan’ireo 49 taona dia maneho ny fiafaran’ireo 49 taona.
457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.
Ny taona 457 talohan’i Kristy no manamarika ny fiandohan’ilay faminaniana izay manondro ny fanosorana an’i Kristy tamin’ny batisany. Io fanosorana Azy io no nanamarika ny fiandohan’ny asany amin’ny fanangonana vahoaka iray ho olom-pirenen’i Jerosalema Vaovao, fa tsy i Jerosalema Taloha, tahaka ny nanangonana ny Isiraely fahiny mba hanorina indray an’i Jerosalema ara-bakiteny tamin’ny taona 457 talohan’i Kristy.
457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.
Ny taona 457 talohan’i Kristy koa dia manamarika ny fiandohan’ny faminaniana izay manondro ny fotoana hanomboana an’i Kristy amin’ny hazo fijaliana. Rtoa White dia mampifanaraka ny tantaran’ny hazo fijaliana amin’ilay Fahadisoam-panantenana Lehibe tamin’ny 22 Oktobra 1844, ary ampiarahiny amin’izany koa ny tantaran’ny fiampitana ny Ranomasina Mena amin’ilay Fahadisoam-panantenana Lehibe. Tamin’ny 457 talohan’i Kristy dia nisy fahadisoam-panantenana iray izay tandindon’ilay fahadisoam-panantenan’ny Hebreo teo amoron’ny Ranomasina Mena, ilay Fahadisoam-panantenana Lehibe ho an’ny Advantista, ilay fahadisoam-panantenan’ny mpianatra teo amin’ny hazo fijaliana, ary ny an’i Ezra tamin’ny 457 talohan’i Kristy.
“Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.
“Ezra dia nanantena fa maro be no hiverina any Jerosalema, kanjo vitsy dia vitsy no namaly ilay antso ka nahakivy. Maro tamin’ireo izay efa nahazo trano sy tany no tsy nanam-paniriana hanao sorona ireo fananana ireo. Tiany ny fiainana milamina sy mampahazo aina, ary afa-po tsara izy ireo ny hijanona teo ihany. Ny ohatra nasehony dia tonga sakana ho an’ny hafa, izay raha tsy izany dia mety ho nifidy ny hiombona anjara amin’ireo izay nandroso tamin’ny finoana.” Prophets and Kings, 612.
457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.
Ny taona 457 tal. J.K. koa dia manamarika ny fiandohan’ny faminaniana izay mamaritra ny fotoana hanarian’Andriamanitra an’i Isiraely fahiny toy ny fisaraham-panambadiana, ary hitondrana ny filazantsara ho any amin’ny Jentilisa, ka izany no manamarika ny fiafaran’ny fotoana manokana fitsapana naharitra 490 taona, natokana indrindra ho an’i Isiraely fahiny. Noho izany, ny taona 457 tal. J.K. no manamarika ny fiandohan’ny fotoana fitsapana ho azy ireo, ary ny taona 34 taor. J.K. no manamarika ny fiafaran’ny fotoana fitsapana ho azy ireo, ka izany dia tandindona fa ny fotoana fitsapan’ny Advantisma dia nanomboka tamin’ny 1844 ary mifarana amin’ny lalàn’ny Alahady.
There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.
Misy faminaniana ara-potoana anatiny vitsivitsy hafa ao anatin’ny faminanian’ny 2300 taona, nefa izy rehetra dia samy mitondra ny mariky ny Alfa sy Omega. Ny fiandohany no manazava ny fiafarany.
It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.
Zava-dehibe ny manamarika fa ny Isiraely fahiny dia natao ho mpitahiry ny lalàn’Andriamanitra, ary ny Isiraely maoderina kosa dia natao tsy ho mpitahiry ny lalàny ihany, fa ho mpitahiry ny faminaniany koa. Rehefa niditra fanekena tamin’ny Isiraely fahiny ny Tompo, dia nataony ho mpitahiry ny Didy Folo, araka izay voasoratra teo amin’ny vato fisaka roa, izy ireo. Rehefa niditra fanekena tamin’ny Isiraely maoderina Izy tao amin’ny tantaran’ny Millerita, dia nataony ho mpitahiry ny teniny ara-paminaniana, araka ny aseho eo amin’ireo vato fisaka roa an’i Habakoka izay soloan’ny tabilao pioniera 1843 sy 1850, izy ireo. Ny fiandohan’ny Isiraely fahiny dia maneho ny fiandohan’ny Isiraely maoderina.
“The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.
« Nataon’ny Tompo ny olony, dia ny Isiraely, ka navahany tamin’izao tontolo izao izy, mba hametrahany aminy fitokisana masina. Nataony ho mpitahiry ny lalàny izy; ary nokasainy tamin’ny alalany ny hitahiry eo amin’ny olona ny fahalalana Azy. Tamin’ny alalany no tokony hamirapiratan’ny fahazavan’ny lanitra ho any amin’ny toerana maizin’ny tany, ary hisy feo hohenoina miantso ny firenena rehetra hiala amin’ny fanompoan-tsampiny ka hanompo an’Andriamanitra velona sy marina. »
“Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.
“Raha nahatoky tamin’ny adidy napetraka taminy ny Hebreo, dia ho hery teo amin’izao tontolo izao izy. Andriamanitra no ho fiarovany, ary Izy no hanandratra azy ambonin’ny firenena hafa rehetra. Ny heriny sy ny fahamarinany dia ho naseho tamin’ny alalany, ary izy dia ho niseho teo ambanin’ny fitondrany hendry sy masina ho fanehoana ny fahambonian’ny fanjakany mihoatra noho ny endrika rehetra amin’ny fanompoan-tsampy. Nefa tsy nitandrina ny fanekeny tamin’Andriamanitra izy. Nanaraka ny fanaon’ny firenena hafa mpanompo sampy izy; ary raha tokony ho nanao ny anaran’ny Mpahary azy ho fiderana etỳ ambonin’ny tany, dia nataony ho zava-tsinontsinona izany.”
“Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.
“Kanefa tsy maintsy tanteraka ny fikasan’Andriamanitra. Ny fahalalana ny sitrapony dia tsy maintsy ampitaina amin’izao tontolo izao. Navelan’Andriamanitra ho tonga tamin’ny olony ny tanan’ny fampahoriana, ary nahahaparitaka azy ireo ho babo tany amin’ny firenena maro Izy. Tao anatin’ny fahoriana dia maro tamin’izy ireo no nibebaka tamin’ny fahadisoany ka nitady ny Tompo. Koa nony efa niparitaka nanerana ny tanin’ny jentilisa izy ireo, dia nampiely hatraiza hatraiza ny fahalalana an’Andriamanitra marina.”
“In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.
“Amin’izao andro izao, Andriamanitra dia niantso ny fiangonany, tahaka ny niantsoany ny Isiraely fahiny, mba hijoro ho fahazavana eto an-tany. Tamin’ny antsy famaky mahery an’ny fahamarinana,—dia ny hafatry ny anjely voalohany sy faharoa ary fahatelo,—no nanasarahany vahoaka iray hiala tamin’ny fiangonana sy tamin’izao tontolo izao, mba hampidirany azy ireo ho amin’ny fahatahirizana masina eo akaiky Aminy. Izy no nanao azy ireo ho mpitahiry ny lalàny, ary natolony azy ireo ny fahamarinana lehibe momba ny faminaniana ho an’izao andro izao. Tahaka ireo tenin’Andriamanitra masina izay natolotra ny Isiraely fahiny, dia fitokisana masina ireo ka tsy maintsy ampitaina amin’izao tontolo izao.”
“Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.
“Ny faminaniana dia manambara fa ny anjely voalohany dia hanao ny fanambaràny amin’ny ‘firenena rehetra sy ny fokom-pirenena sy ny samy hafa fiteny ary ny olona rehetra.’ Ny fampitandremana ataon’ny anjely fahatelo, izay ampahany amin’io hafatra intelo misesy io ihany, sady hafatra ho an’izao andro izao, dia tsy ho latsa-danja amin’izany amin’ny halehiben’ny fielezany. Ny faneva izay misy soratra hoe: ‘Ny didin’Andriamanitra sy ny finoan’i Jesosy,’ dia hasandratra avo. Ny herin’ny hafatra voalohany sy faharoa dia hampitomboina ao amin’ny fahatelo. Asehon’ny faminaniana izany ho ambara amin’ny feo mafy ataon’ny anjely iray manidina eo afovoan’ny lanitra, ary hisarika ny sain’izao tontolo izao izany.”
“The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.
“Ny fandrahonana mampivarahontsana indrindra izay mbola natao tamin’ny olombelona dia voarakitra ao amin’ny hafatry ny anjely fahatelo. Tsy maintsy ota mahatsiravina izany, ka mampidina ny fahatezeran’Andriamanitra tsy misy fangarony amin’ny famindram-po. Nefa tsy avela ho ao amin’ny maizina ny olona momba io raharaha lehibe io; ny fampitandremana manohitra ny fiankohofana amin’ilay bibidia sy ny sariny dia tsy maintsy omena amin’izao tontolo izao alohan’ny hahatongavan’ny fitsaran’Andriamanitra, mba hahafantaran’ny rehetra ny antony ampiharana ireo fitsarana ireo, ary mba hananany fahafahana handositra.” Signs of the Times, January 25, 1910.
The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.
Ny fanamboarana ireo takela-bato roa ho fahatanterahan’ny Habakoka toko faha-roa dia fahatanterahan’ny faminaniana maromaro.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.
Hijanona eo amin’ny fiambenako aho, ary hametraka ny tenako eo amin’ny tilikambo, ka hiambina hahita izay holazainy amiko sy izay havaliko raha voateny mafy aho. Ary Jehovah namaly ahy ka nanao hoe: Soraty ny fahitana, ary ataovy mazava eo amin’ny vato fisaka izany, mba hahafahan’izay mamaky azy mihazakazaka. Fa ny fahitana dia mbola ho amin’ny fotoana voatendry; nefa amin’ny farany dia hiteny izy ka tsy handainga; na dia mitaredretra aza izany, andraso ihany; fa ho avy tokoa izany, ka tsy hitaredretra.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Indro, ny fanahiny izay miavonavona dia tsy mahitsy ao aminy; fa ny marina ho velona amin’ny finoany. Habakoka 2:1–4.
The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.
Ny famokarana ny tabilao mpisava lalana tamin’ny 1843 sy ny tabilao mpisava lalana tamin’ny 1850 dia fahatanterahan’ny faminaniana. Ny fandalinana ireo Tabilao ao amin’i Habakoka dia manome porofo ampy momba izany. Kanefa ny andalan-teny ao amin’i Habakoka dia mitondra anjara biriky lehibe eo amin’ity lafiny resahintsika ity.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
“Nahita ko nga ang talangguhit sang 1843 ginmandu-an sang kamot sang Ginoo, kag nga indi ini pagbag-uhon; nga ang mga numero amo gid ang Iya ginbuot nga mangin amo, nga ang Iya kamot yara sa ibabaw sini kag nagtago sang isa ka sayop sa pila ka mga numero, agud nga wala sing bisan sin-o nga makakita sini tubtob nga ginhalin ang Iya kamot.” Early Writings, 74, 75.
After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.
Taorian’ny 1843 dia nanoro ny hanaovana tabilao iray hafa ny Tompo, nefa ny tabilao voalohany (1843) dia tsy tokony hovaina, afa-tsy amin’ny alalan’ny tsindrimandry.
“I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“Hitako fa tokony hampaharihary eo ambonin’ny tabilao ny fahamarinana, fa an’i Jehovah ny tany sy izay rehetra mameno azy, ary tsy tokony hotsitsina ny fitaovana ilaina mba hampiharihary izany. Hitako fa ny tabilao taloha dia notarihin’ny Tompo, ary tsy tokony hovana na dia tarehimarika iray monja aza ao aminy, raha tsy amin’ny alalan’ny tsindrimandry. Hitako fa ny tarehimarika eo amin’ny tabilao dia araka izay itiavan’Andriamanitra azy, ary ny tanany no teo amboniny ka nanafina fahadisoana iray tao amin’ny sasany tamin’ireo tarehimarika, mba tsy hisy hahita izany mandra-panaisotra ny tanany.” Spalding and Magan, 2.
While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.
Nandritra ny niarahany nonina tamin’i Rahalahy Nichols (izay namokatra ny tabilao 1850), tamin’ny fotoana nanaovany ilay tabilao, dia nilaza Ranabavy White fa nahita ny tabilao 1850 tao amin’ny Baiboly izy.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Hitako fa Andriamanitra no tao amin’ny famoahan-dRahalahy Nichols ilay tabilao. Hitako fa nisy faminaniana momba io tabilao io tao amin’ny Baiboly, ary raha natao ho an’ny olon’Andriamanitra io tabilao io, raha ampy ho an’ny iray izany, dia ampy ho an’ny hafa koa izany; ary raha nisy iray nila tabilao vaovao hosodokoina amin’ny ambaratonga lehibe kokoa, dia samy mila izany tahaka izany avokoa ny rehetra.” Manuscript Releases, volume 13, 359.
Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositories of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositories of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”
I Habakoka dia nomena baiko hoe: “Soraty ny fahitana, ary ataovy mazava eo ambonin’ny vato fisaka izany.” Ny vato fisaka roa ao amin’i Habakoka dia tandindon’ny fanekena nataon’Andriamanitra tamin’ny Advantisma, rehefa nataony mpitahiry ny faminaniany izy ireo, tahaka ny nataony tamin’ny nidirany fanekena tamin’ny Isiraely fahiny ka nanomezany azy ny vato fisaky ny lalàna roa sy ny andraikitra ho mpitahiry ny lalàna. Kanefa Habakoka dia manavaka sokajin-mpivavaka roa mifandray amin’ireo vato fisaka izay natao hanazava ny fahitana. Ny sokajy iray dia ireo izay “miavonavona ny fanahiny” ka “tsy mahitsy ao aminy,” ary ny sokajy iray hafa dia ireo antsoina hoe “ny marina,” izay “ho velona amin’ny finoany.”
The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:
Ny tontolon-kevitry ny Habakoka dia maneho fa ireo izay nohamarinina dia velona amin’ny finoana izay miorina eo amin’ny Teny faminaniana, araka ny asehon’ireo takela-bato roa; koa noho izany, ireo izay tsy nohamarinina dia nandà ny fiandohan’ny Advantisma. Ny hevitra tiako asongadina dia miorina amin’ny andalan-teny iray izay efa nodinihintsika taloha kelin’izay. Izao no vakiny:
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
“Fa ny lohahevitra tahaka ny fitoerana masina, mifandray amin’ny 2300 andro, ny didin’Andriamanitra ary ny finoan’i Jesosy, dia voalamina tanteraka mba hanazava ny hetsika Adventa lasa sy haneho izay toerana misy antsika amin’izao fotoana izao, hampiorina ny finoan’izay misalasala, ary hanome fahatokiana ny amin’ilay hoavy be voninahitra. Ireo, izay hitako matetika, no lohahevitra lehibe indrindra izay tokony hifantohan’ny iraka.” Early Writings, 63.
We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.
Vao avy nodinihintsika ireo fahamarinana efatra ireo isika; ny fitoerana masina, ny andro 2300, ny didin’Andriamanitra ary ny finoan’i Jesosy. Napetratsika tao anatin’ilay rafitry ny fahamarinana izay “voakajy tanteraka mba hanazava ny hetsika Advento taloha sy haneho izay toerantsika ankehitriny” ireo fahamarinana efatra rehetra ireo. Izany rafitra izany dia “ny fitsipiky ny filazana voalohany”, izany no sonian’ny Alfa sy Omega, ary izany no rafitry ny fahamarinana, satria ny teny hoe “fahamarinana” dia mitahiry io sonia io ihany, tahaka ireo fahamarinana efatra rehetra izay voatondro ho “fahamarinana ankehitriny”, izay natao hanazava ny fiandohan’ny Adventisma.
If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.
Raha tsy misy zavatra hafa, dia midika izany fa ilay teny adika hoe “fahamarinana” izay saintsainintsika dia rafitry ny filazantsara mandrakizay, ary izy no rafitry ny hafatra fampitandremana farany, ary izy no rafitry ny hafatry ny anjely fahatelo, ary ampahany lehibe amin’ny Apokalypsin’i Jesosy Kristy.
The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.
Ny hafatra fampitandremana farany, izay aseho ho ny Fanambaran’i Jesosy Kristy ao amin’ireo andininy telo voalohany amin’ny Apokalypsy toko voalohany, dia averina ambarana fanindroany any amin’ny faran’ny Apokalypsy. Ny faran’ny Apokalypsy dia mijoro ho vavolombelon’ireo andininy voalohan’ny Testamenta Taloha ary koa ireo andininy farany amin’ny Testamenta Taloha. Avy amin’ireo fanondroana efatra ireo dia azo tsoahina, amin’ny fampiharana ilay fitsipika masina momba ny fametrahana andalana faminaniana eo ambonin’ny andalana faminaniana, fa ny hafatra fampitandremana farany dia mikasika ny fifandraisan’ny Mpamorona amin’ireo voariny. Mikasika ny heriny mpamorona izany. Mikasika ny fomba ampitana ny heriny mpamorona amin’ny fiangonany izany. Mikasika ilay toetran’Andriamanitra izay mampifandray ny farany amin’ny fiandohana izany. Hafatra tonga mialoha indrindra ny fikatonan’ny fotoam-pahasoavana izany, ary mbola mihoatra noho izany aza. Raha raisina miaraka ireo rehetra ireo, dia mikasika ny herin’Andriamanitra mpamorona izany! Ary ny firesahana voalohany ny amin’ny heriny mpamorona dia ao amin’ny fiandohan’ny Genesisy toko voalohany, manomboka amin’ny andininy voalohany ka hatramin’ny toko faharoa andininy fahatelo.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
Tamin’ny voalohany Andriamanitra nahary ny lanitra sy ny tany. Ary ny tany dia tsy nisy endrika sady foana; ary aizina no teo ambonin’ny fanambonin’ny lalina. Ary ny Fanahin’Andriamanitra nivezivezy teo ambonin’ny fanambonin’ny rano.
And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
Dia hoy Andriamanitra hoe: Misy mazava anie. Dia nisy mazava. Ary hitan’Andriamanitra fa tsara ny mazava; ary Andriamanitra nampisaraka ny mazava tamin’ny maizina. Ary ny mazava nomen’Andriamanitra anarana hoe Andro, ary ny maizina nomeny anarana hoe Alina. Dia nisy hariva, ary nisy maraina, andro voalohany.
And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.
Ary hoy Andriamanitra hoe: Misia habakabaka eo afovoan’ny rano, ary aoka izy hampisaraka ny rano amin’ny rano. Dia nataon’Andriamanitra ny habakabaka, ka nosarahiny ny rano izay teo ambanin’ny habakabaka tamin’ny rano izay teo ambonin’ny habakabaka; ary dia tonga izany. Ary ny habakabaka dia nataon’Andriamanitra hoe Lanitra. Dia nisy hariva, ary nisy maraina, andro faharoa.
And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.
Ary hoy Andriamanitra hoe: Aoka hihavory ho any amin’ny fitoerana iray ny rano izay eo ambanin’ny lanitra, ary aoka hiseho ny tany maina; dia tonga izany. Ary ny tany maina nantsoin’Andriamanitra hoe Tany; ary ny fiangonan’ny rano nantsoiny hoe Ranomasina; ary hitan’Andriamanitra fa tsara izany. Ary hoy Andriamanitra hoe: Aoka ny tany hampitsimoka ahitra, dia anana mamoa voa, ary hazo fihinam-boa mamoa araka ny karazany, izay misy ny voany ao aminy, eny ambonin’ny tany; dia tonga izany. Ary ny tany nampitsimoka ahitra sy anana mamoa voa araka ny karazany, ary hazo mamoa, izay misy ny voany ao aminy, samy araka ny karazany avy; ary hitan’Andriamanitra fa tsara izany. Ary nisy hariva sy nisy maraina, dia andro fahatelo izany.
And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.
Ary hoy Andriamanitra nanao hoe: Misia fanazavana eny amin’ny habakabaky ny lanitra hampisaraka ny andro amin’ny alina; ary aoka ireny ho famantarana sy ho fotoana ary ho andro sy taona; ary aoka ireny ho fanazavana eny amin’ny habakabaky ny lanitra hanazava ny tany; dia tonga izany. Ary Andriamanitra nanao fanazavana lehibe roa; ny fanazavana lehibe hanapaka ny andro, ary ny fanazavana kely hanapaka ny alina; ary nanao ny kintana koa Izy. Ary Andriamanitra nametraka ireny teo amin’ny habakabaky ny lanitra hanazava ny tany, sy hanapaka ny andro ary ny alina, ary hampisaraka ny mazava amin’ny maizina; ary hitan’Andriamanitra fa tsara izany. Dia nisy hariva, ary nisy maraina, andro fahefatra izany.
And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.
Ary hoy Andriamanitra nanao hoe: Aoka ny rano hamoaka betsaka ny zava-manana aina mihetsiketsika, ary ny vorona hanidina ambonin’ny tany eo amin’ny habakabaky ny lanitra. Ary Andriamanitra nahary ny trozona lehibe sy ny zava-manana aina rehetra mihetsiketsika, izay navoakan’ny rano betsaka, samy araka ny karazany avy, ary ny vorona rehetra manan’elatra samy araka ny karazany avy; ary hitan’Andriamanitra fa tsara izany. Ary Andriamanitra nitso-drano azy ka nanao hoe: Miteraha, mihabetsaha, ary mamenoa ny rano any an-dranomasina; ary aoka ny vorona hihabetsaka etỳ ambonin’ny tany. Ary hariva sy maraina no andro fahadimy.
And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 1:1–2:3.
Ary hoy Andriamanitra hoe: Aoka hamoaka zava-mananaina samy araka ny karazany avy ny tany, dia biby fiompy sy biby mandady, ary bibidia eto an-tany samy araka ny karazany avy; dia tonga izany. Ary Andriamanitra nanao ny bibidia eto an-tany samy araka ny karazany avy, sy ny biby fiompy samy araka ny karazany avy, ary ny zava-drehetra mandady amin’ny tany samy araka ny karazany avy; ary hitan’Andriamanitra fa tsara izany. Ary hoy Andriamanitra hoe: Andeha Isika hamorona olona tahaka ny endritsika, araka ny tarehintsika; ary aoka izy hanapaka amin’ny hazandrano ao amin’ny ranomasina sy amin’ny voro-manidina eny amin’ny habakabaka, sy amin’ny biby fiompy, ary amin’ny tany rehetra, ary amin’ny zava-drehetra mandady amin’ny tany. Ary Andriamanitra nahary ny olona tahaka ny endriny; tahaka ny endrik’Andriamanitra no namoronany azy; lahy sy vavy no namoronany azy. Ary Andriamanitra nitso-drano azy, ka hoy Andriamanitra taminy: Maroa fara sy mihabetsaha, ka mamenoa ny tany, ary mampanompoa azy; ary manjaka amin’ny hazandrano ao amin’ny ranomasina sy amin’ny voro-manidina eny amin’ny habakabaka, ary amin’ny zava-mananaina rehetra izay mihetsiketsika eny ambonin’ny tany. Ary hoy Andriamanitra hoe: Indro, nomeko anareo ny zava-maniry rehetra izay mamoa voa, izay eny ambonin’ny tany rehetra, ary ny hazo rehetra izay misy voany mamoa voa; dia ho fihinanareo izany. Ary ny bibidia rehetra eto an-tany, sy ny voro-manidina rehetra eny amin’ny habakabaka, ary ny zava-drehetra mandady amin’ny tany, izay misy aina, dia nomeko ny ahi-maitso rehetra ho fihinany; dia tonga izany. Ary Andriamanitra nahita izay rehetra nataony, ka, indro, tsara indrindra izany. Dia tonga ny hariva sy ny maraina, andro fahenina. Toy izany no nahatanteraka ny lanitra sy ny tany mbamin’izay rehetra ao aminy. Ary tamin’ny andro fahafito Andriamanitra nahavita ny asany izay nataony; dia nitsahatra tamin’ny andro fahafito Izy tsy nanao ny asany rehetra izay nataony. Ary Andriamanitra nitso-drano ny andro fahafito ka nanamasina azy, satria tamin’izany no nitsaharany tsy nanao ny asany rehetra izay noharin’Andriamanitra sy nataony. Genesisy 1:1–2:3.
The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.
Ny andininy teo aloha dia maneho ny fijoroana vavolombelon’ny zavaboary manontolo, ka manasongadina fa ny tenin’Andriamanitra dia manana hery mahary.
Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.
Aoka hatahotra an’i Jehovah ny tany rehetra; ary aoka hangovitra eo anatrehany ny mponina rehetra amin’izao tontolo izao. Fa niteny Izy, dia tonga izany; nandidy Izy, dia niorina mafy izany. Salamo 33:8, 9.
The same creative power that made the world is employed by Christ to transform men.
Ny hery mamorona iray ihany izay namoronana izao tontolo izao no ampiasain’i Kristy hanova ny olona.
“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.
Ny hery mamorona izay niantso ny tontolo ho amin’ny fisiana dia ao amin’ny tenin’Andriamanitra. Io teny io no mampita hery; miteraka fiainana izy. Ny didy rehetra dia teny fikasana; rehefa eken’ny sitrapo, ka raisina ao amin’ny fanahy, dia mitondra miaraka aminy ny ain’Ilay Tsy Manam-petra izany. Manova ny toetra izany ary mamorona indray ny fanahy ho amin’ny endrik’Andriamanitra.
“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.
“Ny fiainana omena toy izany dia tohanana amin’ny fomba toy izany koa. ‘Ny teny rehetra izay aloaky ny vavan’Andriamanitra’ (Matio 4:4) no hiveloman’ny olona.” Education, 126.
The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.
Ny Fanambaran’i Jesosy Kristy dia manasongadina ny fomba ampitondrana ny Tenin’Andriamanitra ho amin’ny olona. Avy amin’ny Ray izany, mankany amin’ny Zanaka, mankany amin’ny anjely iray, mankany amin’ny mpaminany izay manoratra izany sy mandefa azy ho any amin’ny fiangonana. Ny fizotran’ny fampitana voalaza eo am-piandohana sy eo amin’ny fiafaran’ny bokin’ny Fanambarana dia aseho koa amin’ny tohatran’i Jakoba, izay iakaran’ny anjely sy idinany. Aseho koa izany amin’ireo fantsona volamena roa an’i Zakaria izay mitondra ny diloilo ho ao amin’ny fitoerana masina. Ny fizotran’ny fifandraisana eo amin’Andriamanitra sy ny olona dia lohahevitra iray amin’ny faminanian’ny Baiboly, ary ny hafatra alefa dia mitondra ao anatiny ny hery mahary izay nanao izao rehetra izao. Ao amin’ny fizotran’ny fampitana ao amin’ny toko voalohan’ny Fanambarana, dia tokony ho takarina fa ny hafatra ampitaina ho an’ny fiangonana dia ahitana ny hery hanova ny Laodikiana ho Filadelfiana.
Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”
Na dinihintsika na ny fiandohana na ny fiafaran’ny Testamenta Taloha na ny Testamenta Vaovao, dia iray ihany ny hafatra. Andriamanitra no mampita ny hafatra fampitandremana farany, ary ao anatiny no misy ny herin’Andriamanitra mahary, raha henoina sy tandremana izany amin’ireo izay mihaino. Ny hafatra izay manatanteraka izany dia apetraka ao anatin’ny rafitra masina an’ny Alfa sy Omega. Ny fiandohana sy ny afovoany ary ny fiafarana. Ireo litera hebreo telo izay miara-mamorona ny teny hoe “fahamarinana” no filazantsara mandrakizay; ary ireo litera sy ny heviny, mbamin’ilay teny vokariny rehefa atambatra izy ireo, dia tandindon’ny foto-kevitra ary koa Ilay Alfa sy Omega. Manasongadina ny heriny mahary izany. Ny teny telo farany amin’ny tantaran’ny famoronana dia samy manomboka amin’ireo litera telo ireo, araka ny filaharana izay mandrafitra ny teny hoe “fahamarinana.”
The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.
Ny teny telo izay mamarana ny tantaran’ny famoronana dia manomboka amin’ireo litera telo izay rehefa atambatra dia mamorona ny teny hoe “fahamarinana.” Ny teny telo farany amin’ilay andininy dia manomboka amin’ny litera א (Aleph), מ (Mem), ary ת (Tav) araka izany filaharany izany. Ireo teny telo ireo dia adika hoe “Andriamanitra,” “namorona,” ary “nanao.” Ireo teny telo ireo, izay samy manomboka amin’ny litera א (Aleph), מ (Mem), ary ת (Tav) araka izany filaharany izany, dia vao mainka manasongadina ny fahafenoana sy ny filaminan’ny fitantaran’ny famoronana. Io lamina io dia efa nomarihin’ireo mpaneho hevitra jiosy ho toetra ara-pitenenana mahaliana ao amin’ny lahatsoratra hebreo.
The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.
Ny tantaran’ny famoronana dia manomboka amin’ny teny hoe “tamin’ny voalohany” ary mifarana amin’ny teny telo izay maneho ny Alfa sy Omega, ny fiandohana sy ny fiafarana, ny voalohany sy ny farany. Ny hery famoronana aseho ao amin’ny fijoroana vavolombelona ao amin’ny Genesisy dia manomboka sy mifarana amin’ny sonian’ilay Mpahay teny mahagaga.
The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.
Ny voalohany amin’ny zavatra iray izay maneho an-tsary ny faran’izany zavatra izany no nohamafisin’ny mpaminany Jaona, raha tamin’ny nanoratany izay nisy tamin’izany andro izany izy, dia niara-nanoratra koa tamin’izany izay mbola ho avy.
The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.
Ang huling babalang mensahe ni Elias na inilarawan sa katapusan ng Lumang Tipan ay tumutukoy sa gayunding simulain ng hula, sa loob ng konteksto ng krisis ng batas ng Linggo at ng papalapit na pitong huling salot.
The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.
Ny “lalànan’ny filazana voalohany” sy izay rehetra asehony dia ny “rafitra” izay tokony hametrahana ny “fahamarinana ankehitriny”. Izany rafitra izany dia ny “lalànan’ny filazana voalohany”, izay iray amin’ireo toetran’Andriamanitra koa.
In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.
Ao amin’ny bokin’i Daniela, izay maneho ny fiandohan’ny Advantisma, sy ny bokin’ny Apokalypsy, izay maneho ny fiafaran’ny Advantisma, dia ahitantsika fitoviana mahatalanjona rehefa jerentsika amin’ny foto-kevitry ny voalohany manazava ny farany izany. Ny bokin’i Daniela dia mampiseho toetra iray an’i Jesosy rehefa mampiasa ny anarana hoe Palmoni, izay midika hoe ilay mpanisa mahagaga ny zava-miafina. I Daniela koa dia mampahafantatra an’i Jesosy ho Mikaela arkanjely. I Jaona dia ampiasaina hanao toy izay nataon’i Daniela ihany koa, ary izy dia manondro, tsy ilay tompon’ny kajy, na ilay mpitarika ny anjely, fa ilay tompon’ny fiteny. Rehefa heverintsika ho tompon’ny abidia i Jesosy, dia tokony handinika ny Salamo 119 isika, izay toko lava indrindra ao amin’ny Baiboly.
Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.
Ny Salamo 119 dia akrostika araka ny abidia, izany hoe ny litera voalohan’ny andiana andininy valo tsirairay dia manomboka amin’ilay litera iray ihany. Misy litera roa amby roapolo ao amin’ny abidia hebreo, koa misy fizarana roa amby roapolo ahitana andininy valo avy. Ny fizarana tsirairay dia manomboka amin’ny litera iray amin’ny abidia araka ny filaharan’ny abidia, ary avy eo ny andininy valo tsirairay voatokana ho an’io litera io dia samy manomboka amin’izany litera izany avokoa. Misy andininy valo isaky ny litera; noho izany, ny andininy valo avoakan’ny litera roa amby roapolo amin’ny abidia hebreo dia mitovy amin’ny andalana enina amby fitopolo sy zato. Asongadin’ity Salamo ity ny fankatoavana an’Andriamanitra, izay Andriamanitry ny filaminana (izay no anton’ilay firafitra akrostika), fa tsy Andriamanitry ny korontana.
Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:
Lohahevitra lehibe iray hafa ao amin’ny Salamo 119 ny fahamarinana lalina fa ampy tanteraka ny Tenin’Andriamanitra. Misy voambolana valo samihafa manondro ny Tenin’Andriamanitra manerana ity Salamo ity: lalàna, fanambarana, fitsipika, didy, didim-pitondrana, fitsarana, teny, ary didy amam-pitsipika. Saika ao amin’ny andininy rehetra no ahitana fanononana ny Tenin’Andriamanitra. Ny Salamo 119 dia manamafy tsy ny toetran’ny Soratra Masina ihany, fa manamafy koa fa ny Tenin’Andriamanitra dia mampiseho ny tena toetran’Andriamanitra mihitsy. Mariho ireto toetran’Andriamanitra aseho ao amin’ny Salamo 119 ireto:
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Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)
Fahamarinana (andininy 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)
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Trustworthiness (verse 42)
Fahatokiana (andininy 42)
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Truthfulness (verses 43, 142, 151, 160)
Fahamarinana (andininy 43, 142, 151, 160)
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Faithfulness (verse 86)
Fahamarinana (andininy 86)
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Unchangeableness (verse 89)
Ny tsy fiovaovana (andininy 89)
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Eternality (verses 90, 152)
Mandrakizay (andininy 90, 152)
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Light (verse 105)
Fahazavana (andininy 105)
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Purity (verse 140)
Fahadiovana (andininy 140)
The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).
Ny Salamo dia misokatra amin’ny filazana fitahiana roa. “Sambatra” izay tsy manan-tsiny ny làlany, izay miaina araka ny lalàn’Andriamanitra, izay mitandrina ny didiny sy mitady Azy amin’ny fony rehetra. Ireo no lesona ho antsika ato amin’ity Salamo lehibe ity. Ny Tenin’Andriamanitra dia ampy hampahendry antsika, hampiofana antsika amin’ny fahamarinana, ary hampitaovana antsika ho amin’ny asa tsara rehetra (2 Timoty 3:15–17).
Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.
Mazava ho azy fa ny Salamo 119 dia isan’ny lohahevitra iray izay mbola tsy voavaha mazava tsara eo amin’ny tontolo ara-pivavahana. Mikasika ny amin’izay andininy no andininy afovoan’ny Baiboly sy izay toko no toko afovoan’ny Baiboly izany. Raha mikaroka amin’ny internet ianao, dia hahita ireo adihevitra samihafa mifantoka amin’izay Baiboly ampiasainao sy ny sisa. Ny olana amin’ny toerana rehetra ao anatin’izany adihevitra izany dia ny hoe ny famaritana ny afovoan’ny Baiboly, na andininy izany na toko, dia tokony hofaritan’ny Mpanoratra ny Baiboly, fa tsy ny mpianatra olombelona na ny mpitsikera ny Baiboly.
The Bible teaches that there is a beginning and end to everything. To everything there is a season.
Ny Baiboly dia mampianatra fa misy fiandohana sy fiafarana ny zavatra rehetra. Ny zavatra rehetra dia samy manana ny fotoanany avy.
To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.
Ho an’ny zavatra rehetra dia misy fotoanany avy, ary misy fotoana ho an’ny zavatra rehetra kasaina atao etỳ ambanin’ny lanitra: fotoana hiterahana, ary fotoana hahafatesana; fotoana hambolena, ary fotoana hanongotana izay voavoly. Mpitoriteny 3:1, 2.
There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.
Misy fotoana hahaterahana ary misy fotoana hahafatesana, nefa misy koa ny fiainana izay mitranga eo anelanelan’ny fiandohana sy ny fiafaran’ny fiainantsika. Ny fahaterahana dia fotoana fohy eo amin’ny fotoana, tahaka izany koa ny fahafatesana. Ny fiainana no eo afovoany ary amin’ny ankapobeny dia manana tantara mifamatotra aminy lavitra kokoa noho ny fotoana ahaterahantsika sy ny fotoana ahafatesantsika.
The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.
Ny eo afovoany ao amin’ilay “fitsipiky ny filazana voalohany” amin’ny ankapobeny dia manana porofo maro lavitra noho ny voalohany sy ny farany. Ny mitady andininy na toko tokana ao amin’ny Baiboly ka mamaritra azy ho eo afovoany dia tsy fanajana ny porofo ara-baiboly, na dia teboka ara-potoana aza amin’ny ankapobeny ny fiandohana sy ny fiafarana; ny eo afovoany kosa amin’ny ankapobeny dia fe-potoana iray. Mazava ho azy fa hifanaraka samy izy ny fiandohana sy ny fiafarana ary ny eo afovoany, na dia matetika aza ilay mari-pamantarana mitovy tanteraka any amin’ny farany no mifanohitra amin’ny fiandohana.
Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.
Jesosy dia nanondro an’i Jaona Mpanao-batisa ho Elia, ary izy roa tonta dia samy mampiseho ilay filaharan-javatra ara-paminaniana iray ihany; nefa i Elia dia nenjehin’ny vehivavy ratsy fanahy iray (Jezebela) izay nitady hanagadra sy hamono azy, kanefa tsy nahavita izany mihitsy izy. I Jaona, izay tandindon’i Elia, kosa dia notadiavin’ny vehivavy ratsy iray (Herodiasy) mba hanagadra sy hamono azy, ary vitany izany. I Elia sy i Jaona dia tandindona azo ifanakalozana, nefa manana toetra ara-paminaniana sasantsasany izay mifanohitra, kanefa mbola mifanindran-dalana ihany. Tsy maty i Elia; fa i Jaona dia maty. Ny fahatakarana fa ireo marika ara-paminaniana izay mifanaraka dia matetika mifanohitra no ahafahan’izay maniry hahita hahalala fa ny afovoan’ny Baiboly dia ny Salamo 118.
When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.
Rehefa ampiasaintsika ny fitsipiky ny fanononana voalohany araka izay efa namaritantsika azy, dia hitantsika fa ny fiandohan’ny afovoan’ny Baiboly dia ny Salamo 117, toko fohy indrindra ao amin’ny Baiboly, ahitana andininy roa. Arahin’ny toko faha-118 izany, izay afovoan’ny Baiboly; ary ny toko faha-118 dia arahin’ny toko faha-119, izay toko lava indrindra ao amin’ny Baiboly sady fiafaran’ny afovoan’ny Baiboly. Ilay Mpandinika teny mahagaga dia manamarika ny fiandohana amin’ny toko fohy indrindra, ary avy eo manamarika ny fiafarana amin’ny toko lava indrindra. Toko roa mifanohitra izy ireo. Ny fiandohana no voa, ary ny fiafarana no toerana isehoan’ny zavamaniry efa tonga amin’ny fahamatorana feno, izay ampiarahina avokoa ao ny fanambarana rehetra hita ao anatin’ny afovoany. Diniho ny Salamo 117.
O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.
Deretisa ny Tompo, ianareo firenena rehetra; derao Izy, ianareo vahoaka rehetra. Fa lehibe amintsika ny famindram-pony feno hatsaram-panahy; ary maharitra mandrakizay ny fahamarinan’ny Tompo. Derao ny Tompo. Salamo 117:1, 2.
The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.
Ny teny hodinihintsika, izay voaforon’ny litera telo, dia adika hoe “fahamarinana” ao amin’ny andininy faharoa, ary maneho ny fiandohan’ny afovoan’ny Baiboly, (ny afovoan’ny Baiboly dia ny Salamo 117–119). Ny faran’ny afovoany dia ny Salamo 119. Ny Salamo 118 no afovoan’ny afovoany. Ny Salamo 118 dia voahodidin’ny toko fohy indrindra sy lava indrindra ao amin’ny Baiboly, ary ilay fohy indrindra izay eo am-piandohana no mampiseho ny teny hoe “fahamarinana” izay noforonin’ny litera telo maneho ireo dingana telo amin’ny filazantsara mandrakizay, ary izy ireo no rafitra enti-mahatakatra ny fahamarinana. Io rafitra io dia ilay fitsipika maneho ny toetran’i Kristy amin’ny maha-Alfa sy Omega Azy.
The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.
Ny fiafaran’ny afovoany, dia ny toko faha-119, izay akrostika araka ny abidy napetraka eo afovoan’ny Baiboly, dia manasongadina ilay Mpandalina fiteny mahagaga. In-efatra ao amin’ny toko faha-119 no adika hoe fahamarinana ilay teny iray ihany.
And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.
Ary aza alànao esorina tanteraka amin’ny vavako ny tenin’ny fahamarinana; fa ny fitsaranao no nantenako. Andininy 43.
Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.
Ny fahamarinanao dia fahamarinana mandrakizay, ary ny lalànao no fahamarinana. Andininy 142.
Thou art near, O Lord; and all thy commandments are truth. Verse 151.
Hianao no akaiky, Jehovah ô; ary fahamarinana avokoa ny didinao rehetra. Andininy 151.
Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.
Ny teninao dia marina hatramin’ny voalohany; ary ny fitsaranao marina rehetra dia maharitra mandrakizay. Andininy 160.
Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”
Ny fahamarinana ao amin’ireo andininy ireo dia fitsipiky ny faminaniana ara-Baiboly izay mamantatra ny farany avy amin’ny fiandohana, ary ny fahamarinana ao amin’ireo andininy dia izao: ny Alfa sy Omega no nametraka ny soniany teo afovoan’ny Baiboly, tahaka ny nataony tamin’ny fiandohana sy tamin’ny farany. Ny sonian’Ilay Voalohany sy Farany no “rafitra” anehoana ny hafatra fampitandremana farany an’ny anjely fahatelo. Ny faran’ny afovoany dia ahitana andininy efatra izay mampiasa ny teny adika hoe “fahamarinana,” na dia adika tsotra hoe “marina” aza ny filazana fahefatra. Ny andininy farany indrindra amin’ireo efatra ireo dia manondro fa “hatramin’ny fiandohana,” dia “marina” ny teny.
In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.
Tany am-piandohana, ao amin’ny tantaran’ny famoronana ao amin’ny Genesisy toko voalohany sy faharoa, ny teny hoe “fahamarinana”, na dia tsy voasoratra mivantana aza, dia aseho ao amin’ireo teny telo farany amin’ny tantaran’ny famoronana; fa ny teny tsirairay dia manomboka amin’ireo litera izay, araka ny filaharany, no mamorona ny teny hoe “fahamarinana.” Tany am-piandohana ny Teny, ary Izy no nahariana ny zavatra rehetra; ary ny vavolombelon’ny famoronana ao amin’ny Genesisy dia manomboka amin’ny teny hoe: “Tany am-piandohana”, ary mifarana amin’ny teny telo izay maneho ireo fahamarinana mifandray amin’ny toetran’i Kristy iray izay, ao amin’i Isaia, no faritana ho porofo fa Izy no Andriamanitra tokana sady iray ihany.
The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.
Ny afovoan’ny Baiboly (Salamo 117–119) dia manomboka ao amin’ny toko faha-117 amin’ny fanondroana ny fahamarinana fa ny fiandohana dia maneho ny farany, amin’ny alalan’ny fampiasany ny teny hoe “fahamarinana.” Io teny io dia voaforon’ny litera telo izay maneho ny filazantsara mandrakizay sy ny hafatry ny anjely telo, ary manondro ny fiafaran’ny tantaran’ny famoronana. Ny faran’ny afovoan’ny Baiboly dia fanolorana ny abidy izay novokarin’ilay mpahay fiteny mahatalanjona mba hampiorina ny fahatakarana fa izay ambarambara ankehitriny mikasika ny Toetrany dia mifanaraka amin’ny famaritana ny teny hoe Apokalypsy, fa ny Fanambaran’i Jesosy Kristy dia hafatra natao haneho lafiny iray amin’ny toetran’i Kristy izay hatramin’izay dia tsy mbola nekena tanteraka, raha mba nisy aza izany. Mifanaraka amin’ireo tsipiky ny tantaran’ny fanekena ny fanambarana, satria ny tantaran’ny fanekena dia ahitana porofon’ny ezak’Andriamanitra haneho ny Tenany amin’ny alalan’ny anarana raha mbola mivelatra ny Tantarany.
“The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.
“Ny foto-kevitra lehibe ao amin’ny lalàna, dia ao amin’ny tena toetran’Andriamanitra mihitsy, no voarakitra ao amin’ny tenin’i Kristy teo an-tendrombohitra. Izay rehetra manangana eo ambonin’ireny dia manangana eo ambonin’i Kristy, Ilay Vatolampin’ny mandrakizay. Raha mandray ny teny isika, dia mandray an’i Kristy. Ary ireo ihany izay mandray ny teniny tahaka izany no manangana eo amboniny. ‘Fa tsy misy mahay manao fanorenana hafa afa-tsy izay efa natao, dia Jesosy Kristy.’ 1 Korintiana 3:11. ‘Ary tsy misy famonjena amin’ny hafa; fa tsy misy anarana hafa ambanin’ny lanitra nomena ny olona izay hahazoantsika famonjena.’ Asan’ny Apostoly 4:12. Kristy, Ilay Teny, fanambaran’Andriamanitra,—fanehoana ny toetrany, ny lalàny, ny fitiavany, ny fiainany,—no hany fanorenana izay ahafahantsika manangana toetra izay haharitra.” Mount of Blessings, 148.
There is of course much more to address concerning this truth, but we will leave off here.
Mazava ho azy fa mbola betsaka lavitra no tokony horesahina mikasika izao fahamarinana izao, kanefa hatsahatsika eto izany.