At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.
Tamin’ny fiandohan’ny tantaran’ny Millerita tamin’ny 1798, dia novahana ny tombo-kasen’ny fahitana ny amin’ny ony Ulai ao amin’ny bokin’i Daniela, ka niteraka fitomboan’ny fahalalana izay nizaha toetra sy nampiharihary antokon’olona mpivavaka roa. Ny fahitana ny amin’i Ulai dia maneho ny hafatra anatiny ho an’ny vahoakan’Andriamanitra araka ny anehoana azy amin’ny alalan’ireo fiangonana fito ao amin’ny Apokalypsy toko faharoa sy fahatelo. Tamin’ny faran’ny tantara ara-paminaniana izay nanomboka tamin’ny 1798, tao amin’ny fivorian-toby tao Exeter ny 12–17 Aogositra 1844, dia novahana ny tombo-kasen’ny hafatry ny Antso Misasakalina rehefa nesorin’ny Liona avy amin’ny fokon’i Joda ny tànany tsy hanarona fahamarinana iray izay nafenina, ka niteraka fitomboan’ny fahalalana izay nizaha toetra sy nampiharihary antokon’olona mpivavaka roa.
In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.
Tamin’ny taona 1989, rehefa, araka izay voalaza ao amin’ny Daniela toko fahiraika ambin’ny folo, andininy faha-efapolo, ireo firenena misolo tena ny Firaisana Sovietika teo aloha dia nofafazan’ny fahefan’ny papa sy Etazonia, dia voavaha ny tombo-kasen’ny fahitana teo amin’ny Ony Hiddekel ao amin’ny bokin’i Daniela, ka niteraka fitomboan’ny fahalalana izay nizaha toetra sy nampiseho sokajin’ny mpivavaka roa. Ny fahitana momba an’i Hiddekel dia maneho ny hafatra ivelany momba ny fahavalon’ny vahoakan’Andriamanitra, araka ny asehon’ireo tombo-kase fito ao amin’ny bokin’ny Apokalypsy. Eo amin’ny faran’ny tantara ara-paminaniana izay nanomboka tamin’ny 1989, manomboka amin’ireo herinandro faramparany amin’ny volana Jolay 2023, ny Liona avy amin’ny fokon’i Joda dia nanomboka ny fizotran’ny famahana ny tombo-kasen’ny hafatry ny Fitarainan’ny Mamatonalina tamin’ny fanesorany ny tanany tamin’ny fahamarinana miafina iray, izay miteraka fitomboan’ny fahalalana ka mizaha toetra ary amin’ny farany dia hampiseho sokajin’ny mpivavaka roa eo amin’ny vahoakan’Andriamanitra.
In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.
Ao amin’ny andininy voalohany ao amin’ny Jaona toko faha-efatra ambin’ny folo, Kristy dia mampahery ny mpianatra mba tsy halahelo ny fony.
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Aoka tsy ho taitra ny fonareo; mino an’Andriamanitra ianareo, minoa Ahy koa. Jaona 14:1.
Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.
Tao anatin’ny ora vitsy dia nosamborina Kristy, ary fotoana fohy taorian’izany dia nohomboana tamin’ny hazo fijaliana Izy, nalevina ary nitsangana tamin’ny maty. Rehefa niakatra ho any amin’ny Ray Izy, dia niverina nankeo amin’ny mpianany.
And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.
Ary raha mbola niteny toy izany izy, Jesosy tenany no nitsangana teo afovoan’izy ireo ka nanao taminy hoe: Fiadanana anie ho aminareo. Fa natahotra sy toran-kovitra izy ireo ka nihevitra fa nahita fanahy. Ary hoy Izy taminy: Nahoana no mitebiteby ianareo? ary nahoana no misy fisainana mipoitra ao am-ponareo? Lioka 24:36–38.
The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.
Ny fahadisoam-panantenana voalohany eo amin’ny tsipika fanavaozana iray dia miseho rehefa manadino fahamarinana iray izay efa nambaran’Andriamanitra taloha ny olon’Andriamanitra. Ny mpianatra dia nanadino izay nolazain’i Jesosy taminy, latsaky ny herinandro talohan’ny nisehoan’ny tahony sy ny fahadisoam-panantenany tamin’ny krizin’ny hazo fijaliana. Ny fahadisoam-panantenana voalohany dia arahina fotoana fiandrasana, izay asehon’ny tsy fisian’ny Mpampakatra ao amin’ny fanoharan’ny virijina folo. Efa nolazain’i Jesosy mivantana tamin’ny mpianatra fa handeha ho any amin’ny Rainy Izy, nefa mbola hiverina indray. Ny fahalalana mialoha izay nomeny ny mpianatra dia tsy nahasakana azy ireo tsy ho resin’ny krizy. Ao anatin’ny tontolon-kevitry ny fanoharan’ny virijina folo, ny krizy dia fotoana isehoan’ny toetra, fa tsy fotoana ampivelarana azy velively. I Jesosy no nifidy sy nanendry ny mpianatra, ary nolazainy taminy izany fahamarinana izany indrindra talohan’ny krizy.
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.
Hianareo tsy nifidy Ahy, fa Izaho no nifidy anareo sady nanendry anareo, mba handehananareo sy hamoahanareo voa, ary mba haharetan’ny voanareo; mba homeny anareo izay rehetra angatahinareo amin’ny Ray amin’ny anarako. Jaona 15:16.
Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.
Kanefa na dia voafidy aza izy ireo, izany dia tsy nahasakana azy tsy ho resin’ny krizy.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Ny toetra dia miseho amin’ny fotoam-pahoriana. Rehefa nanambara tamin-kafanam-po ilay feo tamin’ny misasakalina hoe: ‘Indro, avy ny mpampakatra; mivoaha hitsena azy hianareo,’ dia nifoha tamin’ny torimasony ireo virijina natory, ka hita izay efa niomana ho amin’izany zava-mitranga izany. Samy tratra tampoka ny andaniny sy ny ankilany, nefa ny iray efa voaomana ho amin’izay hiseho maika, ary ny iray kosa hita fa tsy nanao fiomanana. Ny toe-javatra no mampiseho ny toetra. Ny zava-maika no mamoaka ny tena firafitry ny toetra. Loza tampoka sy tsy nampoizina iray, fahafatesan-kavana, na fotoan-tsarotra, aretina tampoka na fijaliana, zavatra iray izay mampifanatrika mivantana ny fanahy amin’ny fahafatesana, no hamoaka ny tena ao anaty indrindra amin’ny toetra. Haseho mazava na misy finoana marina tokoa amin’ny teny fikasan’ny Tenin’Andriamanitra na tsia. Haseho mazava koa na tohanan’ny fahasoavana ny fanahy na tsia, ary na misy diloilo ao anaty fitoeran-diloilo miaraka amin’ny jiro.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Misy fotoan-tsarotra mahazo ny rehetra. Ahoana no fitondrantsika tena eo ambanin’ny fitsapana sy ny fizahan-toetran’Andriamanitra? Moa va maty ny jirontsika? sa mbola tazonintsika hirehitra ihany izany? Moa va isika voaomana ho amin’ny hamehana rehetra amin’ny alalan’ny fifandraisantsika Aminy, Ilay feno fahasoavana sy fahamarinana? Tsy azon’ireo virijina dimy hendry nozaraina tamin’ireo virijina dimy adala ny toetrany. Ny toetra dia tsy maintsy amboarintsika isam-batan’olona.” Review and Herald, 17 Oktobra 1895.
The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.
Ny Fanambaran’i Jesosy Kristy izay voatondro ao amin’ireo andininy voalohan’ny bokin’ny Apokalypsy dia ny hafatra fampitandremana farany ho an’ny fiangonana ary aorian’izany ho an’izao tontolo izao. Izany fanambarana izany dia voavaha tombo-kase fotoana fohy mialoha ny fikatonan’ny fotoam-pahasoavana, amin’ny alalan’ilay Liona avy amin’ny fokon’i Joda, izay voalaza ao amin’ny Apokalypsy toko fahadimy ho Izy irery ihany no mendrika hanokatra ny boky izay voaisy tombo-kase.
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.
Ary hoy ny loholona anankiray nilaza tamiko hoe: Aza mitomany; indro, ny Liona avy amin’ny fokon’i Joda, dia ny Fototr’i Davida, no naharesy mba hanokatra ny boky sy hamaha ny tombo-kase fito aminy. Apokalypsy 5:5.
The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.
Ny Liona avy amin’ny fokon’i Joda dia sady “fototr’i Davida” koa, ary Izy koa no “zanak’i Davida,” ary Izy koa no Tompon’i Davida. Ny fifandraisana asehon’ny Liona avy amin’ny fokon’i Joda dia manondro fa rehefa manisy tombo-kase na manaisotra tombo-kase amin’ny fahamarinana iray ny Liona avy amin’ny fokon’i Joda, dia manao izany amin’ny fampiasana ny fitsipiky ny filazana voalohany Izy, izay mamantatra ny faran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray, araka ny aseho amin’i Jesosy amin’ny maha-“fototr’i Davida” Azy. Rehefa esorina ny tombo-kasen’ny fahamarinana iray amin’ny fotoana iray amin’ny farany, dia ampandehanana ny fizotry ny fanadiovana, araka ny aseho ao amin’ny Daniela toko faharoa ambin’ny folo.
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.
“Ilay Liona avy amin’ny firenen’i Joda no nanokatra ny boky voaisy tombo-kase ary nanome an’i Jaona ny fanambarana ny amin’izay hitranga amin’izao andro farany izao. Daniela dia nitsangana teo amin’ny anjarany mba hitondra ny fanambaràny, izay voaisy tombo-kase mandra-pahatongan’ny fotoanan’ny farany, rehefa tsy maintsy hotorina amin’izao tontolontsika izao ny hafatry ny anjely voalohany. Manan-danja tsy manam-petra ireo raharaha ireo amin’izao andro farany izao, nefa raha ‘maro no hodiovina sy hatao fotsy ary hosedraina,’ dia ‘ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra izany.’” Manuscript Releases, boky faha-18, 14, 15.
The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.
Ny asan’i Jesosy amin’ny maha-Liona avy amin’ny fokon’i Joda Azy dia manan-danja tsy manam-petra, nefa “tsy hisy” amin’ireo “ratsy fanahy” hahatakatra ny asany na ny hafatra izay voaseha-kase.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ary hoy Izy nanao hoe: Mandehana amin’ny lalanao, ry Daniela; fa mihidy sy voaisy tombo-kase ny teny mandra-pihavin’ny andro farany. Maro no hodiovina sy hotsapaina ary hotsisy fotsy; fa ny ratsy fanahy kosa mbola hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahalala; fa ny hendry no hahalala. Daniela 12:9, 10.
The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.
Ny fizahan-toetra dia aseho amin’ny dingana telo; “voadio, natao fotsy, ary nozahana toetra.” Ireo dingana telo ireo dia maneho ireo dingana telo amin’ny “filazantsara mandrakizay,” izay ao amin’ny hafatry ny anjely voalohany dia aseho hoe matahora an’Andriamanitra (voadio), omeo voninahitra Izy (natao fotsy), fa tonga ny andro fitsarany (nozahana toetra). Ireo dingana telo ireo no “fahamarinana,” araka ny asehon’ny litera voalohany sy ny litera fahatelo ambin’ny folo ary ny litera farany amin’ny abidy hebreo, ary rehefa atambatra amin’izany filaharana izany ireo litera ireo, dia miforona ny teny hebreo hoe “fahamarinana.”
Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”
Ireo dingana telo ireo no “lalana,” satria ny lalan’Andriamanitra, araka an’i Asafa ao amin’ny Salamo 77:13, dia ao amin’ny fitoerana masina; ao amin’ny kianja ivelany no anadiovana ny mpanota amin’ny alalan’ny fandatsahan-dra. Ary avy eo io ra io dia entina ao amin’ny fitoerana masina, izay maneho ny fanamasinana, dia ny fizotry ny “fanaovana fotsy.”
And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.
Ary ny iray tamin’ireo loholona namaly ka nanao tamiko hoe: Iza moa ireto mitafy akanjo fotsy ireto? ary avy taiza no nihaviany? Dia hoy izaho taminy: Tompoko, ianao no mahalala. Ary hoy izy tamiko: Ireto no avy tamin’ny fahoriana lehibe, ary nanasa ny akanjony ka nampahafotsy izany tamin’ny ran’ny Zanak’ondry. Apokalypsy 7:13, 14.
The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.
Ny mpanota nohamarinina sy nohamasinina dia voaomana amin’izay mba “hotsapaina” ao amin’ny fitsarana asehon’ny Toerana Masina Indrindra. Jesosy no “lalana” sy “fahamarinana” ary “fiainana”. Ny lalana no fiandohana, ny fahamarinana no afovoany, ary ny fiainana no fiafarana. Raha voadio amin’ny dingana voalohany isika, dia eo amin’ny lalana, izay lalan’ny nohamarinina.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Fa ny lalan’ny marina dia tahaka ny mazava mamirapiratra, izay mihamazava hatrany mandra-pahatongan’ny andro lavorary. Ohabolana 4:18.
The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.
Ny dingana faharoa dia ny fanehoana ny fahamarinana izay tanterahin’ny fahamarinany, fa ny Teniny no fahamarinana.
Sanctify them through thy truth: thy word is truth. John 17:17.
Hamasino amin’ny fahamarinanao izy; ny teninao no fahamarinana. Jaona 17:17.
Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.
Izay nohamarinina dia asehon’ny dingana voalohany, ary izay nohamasinina dia asehon’ny dingana faharoa. Ireo dingana roa voalohany ireo no manomana izay nohamarinina sy nohamasinina hiditra amin’ny fitsarana sy handray ny fiainana mandrakizay. Jesosy no lalana sy fahamarinana ary fiainana.
“Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.
“Ny fahamarinana ao anaty dia voaporofon’ny fahamarinana eo ivelany. Izay marina ao anaty dia tsy mafy fo sady tsy mangoraka, fa isan’andro izy dia mitombo ho amin’ny endrik’i Kristy, mandroso hatrany avy amin’ny hery ho amin’ny hery. Izay nohamasinina amin’ny fahamarinana dia hanana fifehezan-tena, ary hanaraka ny dian-tongotr’i Kristy mandra-pahalentiky ny fahasoavana ao amin’ny voninahitra. Ny fahamarinana izay anamarinana antsika dia isaina ho antsika; ny fahamarinana izay anamasinana antsika dia ampitaina amintsika. Ny voalohany no fananantsika zo ho any an-danitra, ny faharoa no fahamendrehantsika ho any an-danitra.” Review and Herald, 4 Jona 1895.
John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.
Ao amin’ny toko fahefatra ambin’ny folo ka hatramin’ny toko fahafito ambin’ny folo ao amin’i Jaona dia averimberina ny firesahana ny amin’ny olan’ny fihetsiky ny mpianatra rehefa handao azy ireo Kristy ka hankany amin’ny Rainy. Mampanantena Izy fa hiverina, ary fantany, (na dia tsy fantatry ny mpianatra aza), fa ny krizy izay ho tonga tsy ho ela dia hiteraka fahadisoam-panantenana lalina. Voatenona manerana ireo toko efatra ireo ny fanondroana sy ny famaritana ny Fanahy Masina ho “Mpampionona.” Ny Fanahy Masina dia antsoina in-efatra hoe “Mpampionona” ao amin’ny Filazantsaran’i Jaona, ary indray mandeha ao amin’ny Jaona Voalohany, nefa eo kosa ilay teny dia adika hoe “Mpisolo vava.” Tsy hita any an-kafa ao amin’ny Testamenta Vaovao izany.
The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.
Ny Testamenta Taloha dia manana teny hebreo iray izay nadika hoe “mpampionona” ao amin’ny Mpitoriteny 4:1 sy ao amin’ny Fitomaniana 1:9 sy 16. Ireo andinin-tSoratra Masina telo ireo dia samy manambara fa ny mpampahory dia nampahory ny olon’Andriamanitra, ary tsy nanana mpampionona hanohana azy ireo tao anatin’ny fahoriana sy ny fahadisoam-panantenana izay nahitan’izy ireo ny tenany.
The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.
Ny famantarana ny Fanahy Masina ho “Mpananatra” dia apetraka ao amin’ilay andalan-teny izay itadiavan’i Jesosy hanomana ny mpianatra ho amin’ilay fahadisoam-panantenana lehibe izay miandry ora vitsy monja mialoha. Ao anatin’izany toe-javatra izany dia asongadiny fa na dia eo aza ny tsy fisiany, dia ho eo hatrany ny Fanahy Masina hanome azy ireo fampiononana. Amin’ny famaritana ny Fanahy Masina eo amin’ny tontolon-kevitry ny Mpananatra, Jesosy dia manondro mazava ireo toetra mampiavaka ny asa izay hotanterahin’ny Mpananatra.
Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.
Ny fiverimberenan’i Jesosy nilaza ny amin’ny fialàny sy ny fiverenany dia mametraka izany lohahevitra izany ho eo an-tampon’ny lisitra, raha ny amin’ny lohahevitra fototra amin’io andalan-teny io.
John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”
Jaona 14:2–4, 18, 19, 28; 16:5–7, 10, 28; 17:11–13 dia andininy izay miresaka mivantana ny amin’ny fotoana fitaredretran’ny mpampakatra ao amin’ny fanoharana ny amin’ny virijina folo. Ampiarahina amin’ireo andininy teo aloha izao andalan-teny manaraka izao, izay manasongadina amin’ny alalan’ny famerimberenana ny fotoana fitaredretrana; fa “ny Tompo tsy mamerina zavatra izay tsy misy heviny lehibe.”
A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.
Kely sisa, dia tsy hahita Ahy intsony ianareo; ary mbola kely sisa ihany, dia hahita Ahy indray ianareo, satria mankany amin’ny Ray Aho. Dia hoy ny sasany tamin’ny mpianany tamin’izy samy izy: Inona izao lazainy amintsika izao hoe: Kely sisa, dia tsy hahita Ahy intsony ianareo; ary mbola kely sisa ihany, dia hahita Ahy indray ianareo; ary hoe: Satria mankany amin’ny Ray Aho? Dia hoy izy ireo: Inona izany lazainy hoe: Kely sisa? Tsy fantatray izay lazainy. Ary fantatr’i Jesosy fa te-hanontany Azy izy; ka hoy Izy taminy: Mifanontany amin’ny tenanareo va ianareo ny amin’izay nolazaiko hoe: Kely sisa, dia tsy hahita Ahy intsony ianareo; ary mbola kely sisa ihany, dia hahita Ahy indray ianareo? Lazaiko aminareo marina dia marina tokoa: hitomany sy hidradradradra ianareo, fa izao tontolo izao kosa hifaly; ary halahelo ianareo, nefa ny alahelonareo havadika ho fifaliana. Ny vehivavy raha miteraka dia manana alahelo, satria tonga ny fotoany; fa rehefa teraka ny zaza, dia tsy tsaroany intsony ny fahoriana, noho ny hafaliana fa olona no teraka amin’izao tontolo izao. Ary ianareo koa ankehitriny dia manana alahelo; nefa hahita anareo indray Aho, dia hifaly ny fonareo, ary tsy hisy haka ny fifalianareo aminareo. Jaona 16:16–22.
At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.
Farafahakeliny andininy iraika amby roapolo ao amin’ny toko faha-efatra ambin’ny folo ka hatramin’ny toko faha-fito ambin’ny folo no manondro ny fe-potoana izay tsy maintsy hiandrasan’ny mpianatra ny fiverenan’i Kristy. Izany fe-potoana izany dia hanomboka amin’ny fahafatesan’i Kristy ary hitohy mandra-piveriny avy any amin’ny Rainy. Ny fotoana niandrasan’izy ireo ny fiverenany dia tandindon’ny fotoana fahatarana ao amin’ny fanoharana ny amin’ny virijina folo. Tahaka ny ao amin’ny fitantaran’i Lioka momba ireo mpianatra ho any Emaosy, ny fahadisoam-panantenana nateraky ny hazo fijaliana dia manamarika ara-paminaniana ny fiandohan’ny fotoana fahatarana izay manaraka ny fahadisoam-panantenana voalohany.
In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.
Ao amin’ny andalan-teny voalohan’ny boky voalohany ao amin’ny Baiboly no ahitantsika ny tantaran’ny famoronana, ary eo no ahafantarantsika ireo olona telo ao amin’ilay trio any an-danitra. Ao amin’ny andalan-teny voalohan’ny boky farany ao amin’ny Baiboly no ahitantsika ireo olona telo ao amin’ilay trio any an-danitra. Ao amin’ireo toko efatra izay dinihintsika no ahitantsika ireo olona telo ao amin’ilay trio any an-danitra. Ny fanekena izany zava-misy izany dia mamela antsika hametraka ireo toko efatra nosoratan’i Jaona eo ambonin’ny tsipika ara-paminaniana ao amin’ny Genesisy toko voalohany andininy voalohany ka hatramin’ny toko faharoa andininy fahatelo, ary eo ambonin’ny Apokalypsy toko voalohany andininy voalohany ka hatramin’ny andininy faha-11.
In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.
Ao amin’ilay andalan-teny dia milaza amin’i Tomasy Jesosy fa izay olona nahita an’i Jesosy dia nahita ny Ray. Ary ilay andalan-teny koa dia manambara fa i Kristy no Ilay nampionona ny mpianatra tamin’ny fanatrehany; nefa rehefa hiala Izy, dia handefa “Mpananatra” “hafa” Izy. Ny Fanahy Masina no Mpananatra, nefa i Kristy koa dia Mpananatra.
If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.
Raha mba nahafantatra Ahy hianareo, dia ho nahafantatra ny Raiko koa; ary hatramin’izao dia mahalala Azy hianareo sady efa nahita Azy. Hoy Filipo taminy: Tompo ô, asehoy anay ny Ray, dia ampy ho anay izany. Hoy Jesosy taminy: Izany andro lava niarahako taminareo izany, ka mbola tsy nahafantatra Ahy va ianao, ry Filipo? Izay nahita Ahy dia nahita ny Ray; koa ahoana no ilazanao hoe: Asehoy anay ny Ray? Jaona 14:7–9.
Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.
Tomasy dia maneho ireo ao amin’ny Advantisma izay mandà tsy hahita ny fijoroana vavolombelona momba ny fifandraisan’ny trio any an-danitra, na dia eo aza ny zava-misy fa azo heverina ho efa namaky imbetsaka ireo fijoroana vavolombelona izay manohana izany fahamarinana izany izy ireo.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.
Ary hangataka amin’ny Ray Aho, ary Izy hanome anareo Mpananatra hafa, mba hitoetra aminareo mandrakizay; dia ny Fanahin’ny fahamarinana, Izay tsy azon’izao tontolo izao raisina, satria tsy mahita Azy izy, na mahalala Azy; fa ianareo no mahalala Azy, satria mitoetra eo aminareo Izy ary ho ao anatinareo. Tsy havelako kamboty ianareo; ho avy atỳ aminareo Aho. Kely sisa, ary tsy hahita Ahy intsony izao tontolo izao; fa ianareo kosa mahita Ahy; satria velona Aho, dia ho velona koa ianareo. Jaona 14:16–19.
If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”
Raha efa nahita an’i Jesosy isika, dia efa nahita ny Ray. Jesosy no “Mpananatra”, ary ny Fanahy Masina dia “Mpananatra hafa”. Raha efa nahita an’i Jesosy isika, dia efa nahita ny Ray ary efa nahita ny Mpananatra. Amin’ireo indimy ampiasana ny teny hoe comforter ao amin’ny Baiboly, dia ny apostoly Jaona no mampiasa azy avokoa. Ao amin’ny filazana fahadimy dia adika hoe “mpisolo vava” ilay teny.
My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.
Ry zanako madinika, izao zavatra izao no soratako aminareo, mba tsy hanotanareo. Ary raha misy olona manota, dia manana Solovava ao amin’ny Ray isika, dia Jesosy Kristy, Ilay Marina. 1 Jaona 2:1.
If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.
Raha misy olona manota, dia manana Mpananatra isika, dia Jesosy Kristy, Ilay Marina. Ny mpisolo vava dia izay mifona ho an’ny mpanota. I Paoly dia manambara ny asan’i Jesosy ho Mpisolo vava antsika.
Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.
Iza moa no manameloka? Kristy no maty, eny fa mihoatra noho izany, no efa nitsangana tamin’ny maty indray, izay eo ankavanan’Andriamanitra koa, sady manao fifonana ho antsika. Romana 8:34.
Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.
Jesosy no Mpisolovava ho an’ny mpanota, izay ahitana koa fa Izy no Mpananatra. Ao amin’io toko io ihany dia efa nambaran’i Paoly teo aloha fa ny Fanahy Masina koa dia mifona ho antsika.
Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.
Ary toy izany koa, ny Fanahy no mamonjy ny fahalementsika; fa tsy fantatsika izay tokony hangatahintsika araka izay mety; fa ny Fanahy no mifona ho antsika amin’ny fitarainana tsy azo ambara. Ary Izay mandinika ny fo no mahalala izay hevitry ny Fanahy, satria Izy no mifona ho an’ny olona masina araka ny sitrapon’Andriamanitra. Romana 8:26, 27.
Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.
Jesosy sy ny Fanahy Masina dia samy antsoina hoe Mpananatra, ary noho izany dia samy Mpisolovava izay manao fifonana ho antsika izy roa tonta. Ireo olona telo ao amin’ilay antokon’ny lanitra dia samy aseho ao amin’ilay andalan-tenin’ny Jaona izay dinihintsika, ary rehefa atambatra amin’ny vavolombelona voalohany ao amin’ny boky voalohany ao amin’ny Baiboly sy ny vavolombelona voalohany ao amin’ny boky farany ao amin’ny Baiboly izany, dia ampitomboina ny fahazavana momba ny fifandraisana sy ny asan’ireo olona telo ao amin’ny maha-Andriamanitra.
“The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
“Ang Ama dili mahulagway pinaagi sa mga butang sa yuta. Ang Ama mao ang bug-os nga kahupnganan sa Pagka-Dios sa lawasnon nga paagi, ug dili makita sa panan-aw sa mga may kamatayon. Ang Anak mao ang bug-os nga kahupnganan sa Pagka-Dios nga napadayag. Ang pulong sa Dios nagapamatuod mahitungod Kaniya nga Siya mao ‘ang tin-aw nga dagway sa Iyang pagkatawo.’ ‘Kay gihigugma pag-ayo sa Dios ang kalibotan, nga Iyang gihatag ang Iyang bugtong Anak, aron ang bisan kinsa nga motoo Kaniya dili malaglag, kondili makabaton sa kinabuhing dayon.’ Dinhi gipakita ang personalidad sa Amahan.”
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.
“Ilay Mpampionona izay nampanantenain’i Kristy halefa rehefa niakatra ho any an-danitra Izy, dia ny Fanahy ao amin’ny fahafenoan’ny Maha-Andriamanitra manontolo, izay mampiseho ny herin’ny fahasoavana avy amin’Andriamanitra amin’izay rehetra mandray sy mino an’i Kristy ho Mpamonjy manokana. Misy olona velona telo ao amin’ilay vondrona telo any an-danitra. Amin’ny anaran’ireo hery telo ireo,—ny Ray, ny Zanaka, ary ny Fanahy Masina,—ireo izay mandray an’i Kristy amin’ny finoana velona dia atao batisa, ary ireo hery ireo dia hiara-hiasa amin’ireo olom-pehezin’ny lanitra mankatò, amin’ny ezaka ataony hiaina ny fiainam-baovao ao amin’i Kristy.
“What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.
“Inona àry no tokony hataon’ny mpanota?—Hino an’i Kristy. Fananan’i Kristy izy, voavidin’ny ran’ny Zanak’Andriamanitra. Tamin’ny alalan’ny fizahan-toetra sy ny fahoriana no nanavotan’ny Mpamonjy ny olombelona tamin’ny fanandevozan’ny ota. Koa inona àry no tsy maintsy ataontsika mba hovonjena ho afaka amin’ny ota?—Minoa ny Tompo Jesosy Kristy ho Mpamonjy mamela heloka. Izay miaiky ny fahotany sy manetry ny fony dia handray famelan-keloka. Jesosy no Mpamonjy mamela heloka ary koa Ilay Zanaka Lahitokana nateraky ny Andriamanitra tsy manam-petra. Ny mpanota voavela heloka dia ampihavanina amin’Andriamanitra amin’ny alalan’i Jesosy Kristy, Ilay Mpanafaka antsika amin’ny ota. Raha mitoetra eo amin’ny lalan’ny fahamasinana izy, dia olom-pehezin’ny fahasoavan’Andriamanitra. Entina eo aminy ny famonjena feno, ny fifaliana ary ny fiadanana, mbamin’ny tena fahendrena izay avy amin’Andriamanitra.”
“Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.
“Ny finoana ny ran’i Jesosy Kristy izay manonitra no antoka ahazoana famelan-keloka. Kristy dia mahay manadio ka manaisotra ny ota rehetra. Ny fiankinana tsotra amin’izany hery izany isan’andro isan’andro no hanome ny olombelona fahendrena maranitra hahafantarany izay hitahiry ny fanahy amin’izao andro farany izao tsy ho eo ambanin’ny fanandevozan’ny ota. Amin’ny finoana sy ny vavaka, amin’ny alalan’ny fahalalana an’i Kristy, dia tsy maintsy miasa hahatanteraka ny famonjena azy izy.”
“The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.
“Ny Fanahy Masina no mahalala sy mitarika antsika ho amin’ny fahamarinana rehetra. Fa Andriamanitra nanome ny Zanani-lahy Tokana naterany, mba tsy ho very izay rehetra mino Azy, fa hanana fiainana mandrakizay. Kristy no Mpamonjy ny mpanota. Ny fahafatesan’i Kristy no nanavotra ny mpanota. Izany no hany fanantenantsika. Raha manolotra ny tenantsika manontolo isika, ary mampihatra ny hatsaram-panahin’i Kristy, dia hahazo ny valisoan’ny fiainana mandrakizay isika.
“‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.
“‘Izay mino ny Zanaka dia manana ny Ray koa.’ Izay manana finoana maharitra amin’ny Ray sy ny Zanaka dia manana ny Fanahy koa. Ny Fanahy Masina no Mpanalefaka alahelony, ary tsy miala amin’ny fahamarinana mandrakizay izy.” Bible Training School, 1 Martsa 1906.
Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.
Ankoatra ny fahazavana nampiana momba ny asa sy ny fifandraisan’ilay trio any an-danitra, ny famantarana an’ilay trio any an-danitra ao amin’io andalan-teny io dia manome porofo fa ireo toko efatra ireo dia tokony hampifanarahana amin’ny hafatra izay voavaha tombo-kase ankehitriny amin’ny alalan’ny Liona avy amin’ny firenen’i Joda.
The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.
Ang patotoo sa salaysay ng mga alagad sa Emaus ay kumakatawan sa tatlong patotoo na nagpapakilala na ang kabiguan at panahon ng paghihintay na sumunod sa krus ay kumakatawan sa kabiguan at panahon ng paghihintay na sumusunod sa unang kabiguan. May isa pang patotoo na nagpapatibay na ang kasaysayang inilarawan sa apat na kabanata ni Juan ay kumakatawan sa mga kalagayan ng unang kabiguan.
The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”
Ny andininy farany amin’ny tantaran’ny famoronana, izay fahamarinana voalohany ambara ao amin’ny Tenin’Andriamanitra, dia mifarana amin’ny teny telo, ary ny tsirairay amin’ireo teny ireo dia manomboka amin’ny iray amin’ireo litera telo izay mamorona ny teny hoe fahamarinana, ary izany dia araka ny filaharany marina. Ny tantaran’ny famoronana ao amin’ny Genesisy dia manomboka amin’ny teny hoe: “Tamin’ny voalohany”, ary mifarana amin’ireo teny telo hoe: “Andriamanitra namorona sy nanao.”
The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.
Ny litera voalohan’ireo teny telo ireo, rehefa atambatra, dia mamorona ny teny hoe fahamarinana. Ny tantaran’ny famoronana dia manomboka amin’ny “fiandohana” ary mifarana amin’ilay teny aseho an’ohatra amin’ireo litera izay maneho ny Alfa sy Omega. Toy izany koa, ao amin’ny andalan-teny fanokafana ao amin’ny boky farany ao amin’ny Baiboly, i Jesosy dia ambara indroa ho Alfa sy Omega, ny fiandohana sy ny fiafarana, ny voalohany sy ny farany. Ireo litera telo izay maneho ny Alfa sy Omega dia manome porofo hafa indray koa fa ilay andalan-teny ao amin’i Jaona dia tsy maintsy ampifandraisina amin’ilay tsipika ara-paminaniana eo am-piandohan’ny Genesisy sy ilay tsipika ara-paminaniana eo am-piandohan’ny Apokalypsy. Izany fijoroana ho vavolombelona izany dia ekena ao anatin’ny famaritana ny asan’ny Mpananatra. Ny asan’ny Mpananatra dia asa misy dingana telo, asehon’ireo litera hebreo telo ireo ihany. Ny fanamarihan’ny Alfa sy Omega dia mamela antsika hametraka ireo toko efatra ireo ao anatin’ny tontolon-kevitry ny hafatry ny Fanambaran’i Jesosy Kristy izay voavaha tombo-kase fotoana fohy mialoha ny hifaranan’ny fotoam-pahasoavana.
The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.
Ny kotroka fito dia maneho mari-dàlana efatra voafaritra tsara (teboka ara-potoana) sy fe-potoana telo voafaritra tsara izay manomboka amin’ilay mari-dàlana momba ny fidinan’ny anjely iray izay hanazava ny tany amin’ny voninahiny. Teboka ara-potoana io mari-dàlana io. Ny mari-dàlana faharoa (teboka ara-potoana) dia ilay fahadisoam-panantenana voalohany, izay mampiditra ny fe-potoanan’ny fahatarana. Ny fotoanan’ny fahatarana dia mitondra mankany amin’ny mari-dàlana fahatelo (teboka ara-potoana) izay isokafan-kase ny fahamarinana iray, ary izany no miteraka hetsika iray. Ny hetsika dia mifarana amin’ny mari-dàlana fahefatra (teboka ara-potoana) izay aseho ho fitsarana. Ireo mari-dàlana efatra ireo sy ireo fe-potoana telo ireo dia samy maneho kotroka iray avy, ka tonga fitambarany ho kotroka fito. Izy ireo koa dia maneho fitambaran’ny efatra sy telo.
In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.
Tamin’ireo lahatsoratra teo aloha dia efa nasehontsika fa ny fahatakaran’ny pioniera momba ny fiangonana fito, ny tombo-kase fito, ary ny trompetra fito dia manaiky ny fisian’ny “fitambaran’ny efatra sy telo.” Ny fiangonana efatra voalohany, ny tombo-kase efatra voalohany, ary ny trompetra efatra voalohany dia miavaka amin’ireo fiangonana telo farany, tombo-kase telo farany, ary trompetra telo farany. Ny kotrokorana fito dia maneho mari-pamantarana efatra, nefa ao anatin’ireo mari-pamantarana efatra ireo dia misy fe-potoana telo. Io fitambaran’Andriamanitra hoe “efatra sy telo” io, izay ao amin’ny bokin’ny Apokalypsy dia aorina amin’ny vavolombelona telo (fiangonana, tombo-kase, ary trompetra), ary ireo vavolombelona ireo dia manambara ny maha-marina ny fitambaran’ny “efatra sy telo” ao amin’ny kotrokorana fiton’ny bokin’ny Apokalypsy.
Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.
Nefa ao anatin’ilay tsipika ara-tantara asehon’ny kotrokorana fito dia misy koa tsipika hafa miafina sy miavaka amin’ny faminaniana, izay manana mari-pamantarana telo miavaka amin’ilay tandindona aseho ho kotrokorana fito. Koa rehefa dinihintsika ny fifandraisana ara-paminaniana misy eo amin’ny kotrokorana fito sy ilay tantara miafina izay voavaha tombo-kase ankehitriny, dia hitantsika fa ny kotrokorana fito dia manolotra mari-pamantarana efatra (teboka ara-potoana), ary ilay tantara miafina kosa manolotra mari-pamantarana telo (teboka ara-potoana). Tahaka ny fiangonana, ny tombo-kase, ny trompetra ary ny kotrokorana, ilay tantara miafina dia maneho mari-pamantarana telo izay mifamatotra amin’ireo mari-pamantarana efatra an’ny kotrokorana fito. Ilay tantara miafina koa dia manana fitambaran’ny telo sy efatra.
In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.
Ao amin’ilay tantara miafina izay voarakitra ao anatin’ireo kotrokorana fito, dia misy marika telo miavaka, samy “teboka iray ara-potoana” avy, ary ny voalohany sy ny farany amin’ireo marika telo ireo dia maneho fahadisoam-panantenana. Misy “fe-potoana” miavaka eo anelanelan’ny marika voalohany sy faharoa, ary misy “fe-potoana” miavaka eo anelanelan’ny teboka faharoa sy fahatelo ara-potoana. Ny teny hoe “fahadisoam-panantenana” dia nivoatra avy amin’ilay hevitra momba ny fotoana nifanarahana nefa tsy tratra, ary ao anatin’ny famaritana azy dia entiny ny fanamafisana ny maha-teboka ara-potoana. Ny sasakalina koa dia fotoana voafaritra tsara. Ilay tantara miafina dia aseho amin’ny alalan’ny teboka telo ara-potoana izay sarahin’ny fe-potoana roa: ny fotoana fiandrasana sy ny hetsiky ny volana fahafito.
The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.
Ny famantarana voalohany amin’ilay tantara miafina dia manondro fahadisoam-panantenana, ary ny famantarana farany dia manondro fahadisoam-panantenana koa. Koa avy amin’ilay fahadisoam-panantenana voalohany ka hatramin’ilay fahadisoam-panantenana farany dia misy tsipika faminaniana miafina izay manana ireo dingana telo mitovy amin’izay ananan’ny tsipika fanavaozana rehetra. Mitondra ny mariky ny Alfa sy Omega koa izany, satria ireo litera telo mandrafitra ny hoe “fahamarinana” dia mifandraika amin’ireo famantarana telo izay manomboka sy mifarana amin’ny fahadisoam-panantenana. Io tantara miafina ao anatin’ireo kotrokorana fito io no fahamarinana izay esorin’ny Liona avy amin’ny firenen’i Joda ny tombo-kaseny ankehitriny.
The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.
Ny andalan-teny ao amin’i Jaona izay saintsainintsika dia ampidirina ao amin’ny toko teo aloha amin’ny Fanasan’ny Tompo farany, ka asongadina amin’izany fa ny hafatry ireo toko efatra ireo dia hafatra tsy maintsy hohanina. Mifarana amin’ny diany ho any Getsemane ireo toko efatra ireo. Ny fitantarana dia miseho ao anatin’ilay fihetsiketsehana manomboka amin’ny fihinanana ka hatramin’ny fiandohan’ny krizin’ny hazo fijaliana. Ara-paminaniana, ny toe-javatra iorenan’ireo toko efatra ireo dia mamaritra ny hafatra farany izay tsy maintsy hohanina alohan’ny fitsarana. Ny hafatra izay mitondra ho amin’ny fikatonan’ny fitsarana dia ilay hafatra voavaha tombo-kase ao amin’ny bokin’ny Apokalypsy, mialoha indrindra ny hikatonan’ny fitsarana.
The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.
Ny mpianatra sy Jesosy dia eo amin’ilay teboka ao amin’ny tantara ara-paminaniana izay ampahafantarana azy ny amin’ny fotoana fahatarana. Ao amin’ny tantara Millerita dia nesorin’ny Tompo ny tanany mba hiteraka ny fahatakarana ny hafatry ny Antso tamin’ny Misasakalina, nefa ilay fahatakarana izay namokatra ny hafatr’i Samuel Snow dia nampahafantatra ny Millerita koa fa tao anatin’ny fotoana fahataran’ireo virijina folo izy ireo. Vao avy nihinana ny Fanasan’ny Tompo Farany ny mpianatra, ary raha mbola nandray sy nandinika lalina ilay hafatra izy ireo, dia nanazava ny fotoana fahatarana Kristy tao amin’ireo toko efatra nosoratan’i Jaona.
Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.
Ny fahatakarana nananan’i Samuel Snow dia azo raketina ho andian-dahatsoratra maromaro, izay namolavola ilay fahatakarana farany aseho ho hafatry ny Antso Amin’ny Mamatonalina. Raha mbola teo am-pivelarana ny hafany, dia nasehony koa izany hafatra izany tamin’ny alalan’ny andiana fivoriana an-toby. Ilay andian-dahatsoratra nitarika ho amin’ireo fivoriana an-toby dia nitondra azy tamin’ny farany ho amin’ny fivoriana an-toby tao Exeter, izay naharitra enina andro. Ara-paminaniana, ny hafatry ny Antso Amin’ny Mamatonalina dia mivelatra miandalana mandritra ny fe-potoana iray. Ireo toko efatra ao amin’ny Jaona dia miseho ao anatin’ilay tantara ara-paminaniana izay mbola an-dalam-pivelaran’ny hafatra.
In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.
Ao anatin’ireo toko efatra nosoratan’i Jaona dia voafaritra ho dingana telo ny asan’ny Fanahy Masina: ny fandresen-dahatra ny amin’ny ota, ny fahamarinana ary ny fitsarana. Ireo dingana telo ireo koa no mariky ny lalana telo amin’ilay tantara miafina voafono ao anatin’ny kotrokorana fito.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.
Kanefa lazaiko aminareo ny marina; mahasoa anareo raha handeha Aho; fa raha tsy handeha Aho, dia tsy ho avy atỳ aminareo ny Mpananatra; fa raha handeha Aho, dia hirahiko ho atỳ aminareo Izy. Ary rehefa tonga Izy, dia hampiaiky izao tontolo izao ny amin’ny ota sy ny fahamarinana ary ny fitsarana: ny amin’ny ota, satria tsy mino Ahy izy; ny amin’ny fahamarinana, satria mankany amin’ny Raiko Aho, ka tsy hahita Ahy intsony ianareo; ny amin’ny fitsarana, satria efa voatsara ny andrianan’izao tontolo izao. Mbola manana zavatra maro holazaina aminareo Aho, nefa tsy zakanareo ankehitriny izany. Fa raha avy Izy, dia ny Fanahin’ny fahamarinana, no hitari-dalana anareo ho amin’ny marina rehetra; fa tsy hiteny avy amin’ny tenany Izy; fa izay rehetra ho reny no holazainy; ary ny zavatra ho avy aza dia hambarany aminareo. Izy no hankalaza Ahy; fa handray avy amin’ny Ahy Izy ka hanambara izany aminareo. Jaona 16:7–14.
In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.
Tamin’ny tantaran’ny Millerita, Jesosy dia tsy niverina mba hampitsahatra ny fotoana fiandrasana tamin’ny Antso Amin’ny Misasakalina. Nanaisotra ny tanany Izy, ary nandatsaka na naniraka ny Fanahy Masina. Ny Fanahy Masina, izay aseho ho Mpananatra, dia tonga mba hanaisotra ny fahadisoam-panantenana. Tonga Izy mba hanome fampiononana ho an’ireo izay nofidina, nefa very hevitra noho ny fahadisoam-panantenana vokatry ny faminaniana tsy tanteraka.
We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.
Efa nomarihintsika teo aloha fa ny apostoly Jaona sy Ezekiela ary Jeremia dia samy aseho ho mihinana ilay boky kely izay mamy tahaka ny tantely eo am-bava. Misy fanavahana niniana natao eo amin’ireo mpaminany telo ireo, izay matetika tsy voamarika.
Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.
I Ezekiela dia ampiasaina hanehoana ireo izay nihinana ny boky kely, ka nomena hafatra hoentina any amin’ny fiangonan’Andriamanitra nihemotra. Ezekiela dia maneho fa ilay boky izay hanina no mamaritra ny asa izay tokony hotanterahina avy eo. Izy dia maneho ny hafatra nomena ny vahoaka voafidy talohan’Andriamanitra. Ny hafany no mamatotra io vahoaka voafidy taloha io ho amboara voatendry ho amin’ny afo. Ao amin’ireo toko efatra nosoratan’i Jaona dia ambaran’i Jesosy ny tanjon’ny asan’i Ezekiela.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
Tsarovy ny teny izay nolazaiko taminareo hoe: Ny mpanompo tsy lehibe noho ny tompony. Raha nenjehiny Aho, dia hanenjika anareo kosa izy; raha nitandrina ny teniko izy, dia hitandrina ny anareo kosa. Fa izany rehetra izany no hataony aminareo noho ny anarako, satria tsy fantany Izay naniraka Ahy. Raha tsy tonga Aho ka niteny taminy, dia tsy ho nanana ota izy; fa ankehitriny tsy manana fialan-tsiny ho amin’ny fahotany izy. Izay mankahala Ahy dia mankahala ny Raiko koa. Raha tsy nanao teo aminy ny asa izay tsy mbola nataon’olona hafa Aho, dia tsy ho nanana ota izy; fa ankehitriny efa samy nahita sy nankahala Ahy sy ny Raiko izy. Fa tonga izany mba hahatanteraka ny teny voasoratra ao amin’ny lalàny hoe: Nankahala Ahy tsy amin’antony izy. Fa raha tonga ny Mpananatra, Izay hirahiko ho aminareo avy amin’ny Ray, dia ny Fanahin’ny fahamarinana, Izay avy amin’ny Ray no ipoirany, dia Izy no ho vavolombelona hanambara Ahy. Jaona 15:20–26.
Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.
Ny asan’i Ezekiela, izay nanomboka fony izy nihinana ilay horonam-boky, dia maneho ny fanolorana hafatra iray izay holavina; nefa io fandavana io no porofo fa mankahala an’Andriamanitra izy ireo ary efa nofenoiny tanteraka ny kapoakan’ny fotoam-pitsapana nomena azy.
And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.
Ary hoy Izy tamiko hoe: Ry zanak’olona, Izaho maniraka anao ho any amin’ny zanak’Israely, dia amin’ny firenena mpikomy izay efa nikomy tamiko; izy sy ny razany efa nanota tamiko hatramin’izao andro izao. Fa zanaka tsy menatra sy mafy fo izy. Koa maniraka anao ho any aminy Aho; ary hiteny aminy ianao hoe: Izao no lazain’i Jehovah Tompo. Ary izy, na hihaino izy, na tsy hihaino, (fa taranaka mpikomy izy,) dia mbola hahalala ihany fa nisy mpaminany teo aminy. Ezekiela 2:3–5.
Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.
Ny asan’i Ezekiela dia tahaka ny vavolombelona niampanga ny vahoakan’ny fanekena teo aloha, tahaka an’i Kristy tamin’ireo Jiosy mpandrangitra adihevitra; koa ny hafatr’i Ezekiela dia ny hafatra fampitandremana farany izay mamatotra ny vahoakan’ny fanekena teo aloha ho toy ny tsimparifary atao amboara iray, voatendry ho amin’ny afon’ny fandringanana.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.
“Dia hitako avy eo ny anjely fahatelo. Hoy ny anjely niaraka tamiko: ‘Mahatahotra ny asany. Mahatsiravina ny iraka ampanaovina azy. Izy no anjely izay hanavaka ny varimbazaha amin’ny tsimparifary, ary hanisy tombo-kase, na hamatotra, ny varimbazaha ho ao amin’ny trano fitahirizana any an-danitra. Ireo zavatra ireo no tokony handrakotra tanteraka ny saina manontolo sy ny fifantohana rehetra.’” Early Writings, 118.
The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.
Ny asa asehon’ny fihinanana ilay boky kely dia manomboka rehefa midina ilay anjely mahery mitondra boky kely eny an-tànany. Ao amin’ny tantaran’ilay anjely voalohany dia tanteraka izany tamin’ny 11 Aogositra 1840, ary ao amin’ny tantaran’ilay anjely fahatelo dia tanteraka tamin’ny 11 Septambra 2001 izany. Samy maneho fahatanterahan’ny faminaniana mifandray amin’ny finoana silamo amin’ny loza faharoa, na amin’ny finoana silamo amin’ny loza fahatelo, avy, ireo daty roa ireo. Izany no antony i Isaiah ao amin’ny toko faharoa amby roapolo, raha mamaritra ny krizy ao amin’ny lohasahan’ny fahitana ho an’ny Filadelfiana sy ny Laodikiana, no manondro fa ny Laodikiana, izay vahoaka voafidy tao amin’ny Protestantisma tamin’ny 1840 sy ny Advantisma izay vahoaka voafidy tamin’ny 2001, dia “nofatoran’ny mpandefa zana-tsipìka.” Ny mpandefa zana-tsipìka ao amin’ny faminanian’ny Baiboly dia ny finoana silamo, ary rehefa tanteraka tamin’ny 1840 sy tamin’ny 2001 ny fahitan’ny finoana silamo, dia nolavin’ireo vahoaka voafidy teo aloha ny faminaniana momba ny finoana silamo araka ny nasehon’ireo izay asehon’i Ezekiela. Tamin’izay sy teo no namatorana azy ireo ho tsimparifary. Ny asan’i Ezekiela dia ny hanala ny “saron-tava” manarona ny “fahotany,” izay asehon’i Jesosy ho fankahalana an’Andriamanitra.
The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.
Ny vesatry ny lohasahan’ny fahitana. Inona no mahazo anao ankehitriny, no niakaranao avokoa ho eny an-tampon-trano? Hianao izay feno fitabatabana, tanàna be korontana, tanàna falifaly: ny olonao voavono dia tsy nolevonin-tsabatra, na maty tamin’ny ady. Ny mpanapaka rehetra eo aminao dia niara-nandositra, ka voababo tamin’ny zana-tsipìka izy; izay rehetra hita tao aminao dia niara-voababo, dia ireo izay nandositra avy tany lavitra. Isaia 22:1–3.
And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Ary Andriamanitra nomba ilay zazalahy [Ismaela]; dia nitombo izy ka nonina tany an-efitra ary tonga mpandefa zana-tsipìka. Genesisy 21:20.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Raha tsy misy fahitana, dia simba ny vahoaka; fa izay mitandrina ny lalàna no sambatra. Ohabolana 29:18.
Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.
Jeremia dia maneho ireo izay nihinana ny boky tamin’ny nidinan’ilay anjely mahery, izay hanazava ny tany amin’ny voninahiny, nefa niaina ny fahadisoam-panantenana vokatry ny faminaniana tsy tanteraka tamin’ny 1843. Jeremia dia mandinika ara-paminaniana raha mba nandainga Andriamanitra. Izany firesahana izany dia mampifandray an’i Jeremia amin’ny Habakoka toko faharoa.
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. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Hitsangana eo amin’ny toeram-piambenako aho ka hitoetra eo ambonin’ny tilikambo, ary hiambina hahita izay holazainy amiko sy izay havaliko raha anarina aho. Dia namaly ahy Jehovah ka nanao hoe: Soraty ny fahitana, ary ataovy mazava eo amin’ny vato fisaka, mba hihazakazahan’izay mamaky azy. Fa mbola ho amin’ny fotoana voatendry ihany ny fahitana; nefa amin’ny farany dia hiteny izy ka tsy handainga; na dia mitaredretra aza izy, andraso ihany; fa ho avy tokoa izy, ka tsy hitaredretra. Indro, ny fanahiny izay miavonavona dia tsy mahitsy ao anatiny; fa ny marina ho velona amin’ny finoany. Habakoka 2:1–4.
John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.
Jaona dia nampiasaina hanehoana an’ohatra ireo izay niaina ny hamamiana sy ny fahadisoam-panantenana mangidy, ka nisolo tena ny tantara manontolo nanomboka ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Dia aku pergi kepada malaikat itu, lalu berkata kepadanya, “Berikanlah kepadaku kitab kecil itu.” Dan ia berkata kepadaku, “Ambillah dan makanlah itu; itu akan membuat perutmu pahit, tetapi di dalam mulutmu itu akan manis seperti madu.” Lalu aku mengambil kitab kecil itu dari tangan malaikat itu dan memakannya; dan di dalam mulutku itu manis seperti madu: tetapi segera sesudah aku memakannya, perutku menjadi pahit. Wahyu 10:9, 10.
Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.
Ezekiela dia maneho ny asan’ny fanolorana ilay hafatra ara-paminaniana izay mamehy ny vahoaka voafidy taloha, izay natomboka rehefa nidina ny anjely tamin’ny 11 Aogositra 1840 sy 11 Septambra 2001.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.
Fa ianao kosa, ry zanak’olona, henoy izay lazaiko aminao; aza mba maditra tahaka izany taranaka maditra izany; sokafy ny vavanao, ka hano izay omeko anao. Ary raha nijery aho, indro, nisy tanana natsotra tamiko; ary, indro, nisy horonam-boky tao anatiny; dia novelariny teo anoloako izany; ary voasoratra tao anatiny sy teo ivelany izany; ary voasoratra tao anatiny ny fitomaniana sy ny fisaonana ary ny loza. Ary hoy Izy tamiko: Ry zanak’olona, hano izay hitanao; hano ity horonana ity, dia mandehana ka mitenena amin’ny taranak’Isiraely. Dia nosokafako ny vavako, ka nampihinaniny ahy izany horonana izany. Ary hoy Izy tamiko: Ry zanak’olona, aoka hihinana ny kibonao, ary fenoy ity horonana omeko anao ity ny tsinainao. Dia nohaniko izany; ary tao am-bavako dia mamy tahaka ny tantely izany. Ezekiela 2:8–3:3.
Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.
Jeremia dia maneho ny tantara manomboka ny 11 Aogositra 1840 ka hatramin’ny fotoana mialoha indrindra ny Antso amin’ny Misasakalina.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Hita ny teninao, ka dia nohaniko ireny; ary ny teninao no fifaliako sy firavoravoan’ny foko; fa nantsoina tamin’ny anaranao aho, Jehovah Andriamanitry ny maro. Tsy niara-nipetraka tamin’ny fiangonan’ny mpaneso aho, na nifaly; nipetraka irery aho noho ny tananao; fa efa nofenoinao fahatezerana aho. Nahoana no maharitra mandrakariva ny fanaintainako, ary ny feriko tsy azo sitranina, ka mandà tsy ho sitrana? Ho tonga amiko va Hianao tahaka ny mpandainga mihitsy, sy tahaka ny rano izay ritra? Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiko indray, ka hijoro eo anatrehako ianao; ary raha avoakanao ny sarobidy hiala amin’ny tsinontsinona, dia ho tahaka ny vavako ianao; aoka izy ireo no hiverina aminao; fa ianao kosa aza miverina aminy. Ary hataoko rindrina varahina mafy ianao amin’ity firenena ity; ary hiady aminao izy, nefa tsy haharesy anao; fa momba anao Aho hamonjy anao sy hanafaka anao, hoy Jehovah. Ary hanafaka anao amin’ny tanan’ny ratsy fanahy Aho, ary hanavotra anao amin’ny tanan’ny mahery setra Aho. Jeremia 15:16–21.
Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”
I Jeremia dia maneho ny tantarantsika sy ny hafatra misy antsika ankehitriny. Ny hafatra ankehitriny dia ny hafatry ny Antso Amin’ny Misasakalina, izay mivoatra tsikelikely eo amin’ilay fotoana anafenan’ny vahoakan’Andriamanitra, izay asehon’i Jeremia, “fahatezerana,” ka mihevitra fa ny “fanaintainany” dia ho “mandrakariva,” ary ny “ratrany tsy azo sitranina,” dia ratra izay tsy tokony ho sitrana na oviana na oviana. Efa nisaraka tamin’ny “fivorian’ny mpaneso” izy ireo. Tsy “mifaly” intsony izy ireo tahaka ny tamin’izy ireo vao nihinana ny boky, ka izany no “fifalian’ny” “fony.”
But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.
Nefa misy torohevitra ho an’izay ao anatin’izany toe-javatra izany. “Raha miverina ianao” ary koa “raha esorinao hiala amin’ny ratsy izay sarobidy,” dia hiverina aminy Andriamanitra. Ao amin’ny teny Hebreo, ny hoe “hampodiko indray ianao” ao amin’io andalan-teny io dia midika hoe hiverina aminy Andriamanitra, raha miverina Aminy izy ireo.
Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.
Koa maneke anareo noho izany amin’Andriamanitra. Tohero ny devoly, dia handositra anareo izy. Manatòna an’Andriamanitra, dia hanatona anareo Izy. Diovy ny tananareo, ry mpanota; ary diovy ny fonareo, ry olona miroa saina. Oria, ary misaona, ary mitomania; aoka ny fihomehezanareo hovana ho fisaonana, ary ny fifalianareo ho alahelo. Manetre tena eo anatrehan’ny Tompo, dia hanandratra anareo Izy. Jakoba 4:7–10.
If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.
Raha hanatona an’Andriamanitra izy, dia hanatona azy Izy. Raha manao izany zavatra izany izy, dia “hijoro eo anatrehan” ny Tompo ary ho “vavan” Andriamanitra. Ary mbola manoro an’i Jeremia (antsika) koa Izy fa hataony “manda varahina voafefy” ho an’ny “ratsy fanahy” ny olony, ary aorian’izany ny “mahatahotra” dia hitondra ady hanohitra ireo asehon’i Jeremia. Ny “ratsy fanahy” dia fanehoan’i Daniela ny virijina adala ao amin’i Matio. Ny “mahatahotra” dia maneho ny firaisana telo sosona an’i Babylona maoderina mandritra ny krizin’ny lalàn’ny Alahady.
The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.
Ny fijoroana vavolombelon’ireo mpaminany telo dia samy miresaka tantara iray ihany, nefa samy miresaka lafiny telo samihafa amin’io tantara iray io. Jeremia dia misolo tena ireo izay vao avy niaina ny fahadisoam-panantenana voalohany, nefa mbola tsy tonga amin’ilay marika eny an-dalana amin’ny Antso Misasakalina. Eto no nisy antsika hatramin’ny 18 Jolay 2020. Ny fanontaniana dia hoe: hiverina ve isika? Raha manao izany isika, dia “hiteny” ho an’ny Tompo amin’ilay fotoana indrindra hitenenan’i Etazonia “toy ny dragona”.
The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.
Ny tantara asehon’i Jeremia eto dia ny tantarantsika ankehitriny, ary io no tantara asehon’ireo mariky ny lalana miafina telo ao anatin’ireo kotrokorana fito. Io koa no tantara izay ametrahana ara-paminaniana ilay andalan-teny ao amin’i Jaona; fa ny fanantitranterana ao amin’ireo toko efatra ao amin’i Jaona dia ny asan’ny Fanahy Masina amin’ny fampiononana an’i Jeremia, izay manontany tena raha nino lainga izy, ary raha ny hafatra izay nanandrana mamy tokoa dia rano tsy maharitra raha ny marina.
Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.
Koa i Jeremia dia maneho ny tantara manomboka amin’ny 11 Septambra 2001 ka hatramin’ny 18 Jolay 2020, izay nanombohan’ny fotoam-pahatarana, araka ny asehon’ireo telo andro sy tapany ara-tandindona taorian’izany. Rehefa milaza aho hoe “ara-tandindona,” dia tsy milaza faminaniana ara-potoana aho. Ny tiako hambara dia izao: ny 18 Jolay 2020 no fotoana namonoana ireo vavolombelona roa, dia ny Baiboly sy ny Fanahin’ny Faminaniana, ary navela teny an-dalambe nandritra ny telo andro sy tapany ny fatin’izy ireo, araka ny voalaza ao amin’ny Apokalypsy toko faha-11.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.
Ary homeko fahefana ny vavolombeloko roa, ka haminany arivo amby roanjato sy enim-polo andro izy, mitafy lamba fisaonana. Ireo no hazo oliva roa sy fanaovan-jiro roa izay mijoro eo anatrehan’Andriamanitry ny tany. Ary raha misy olona te-hanao ratsy azy, dia misy afo mivoaka avy amin’ny vavany ka mandevona ny fahavalony; ary raha misy olona te-hanao ratsy azy, dia tsy maintsy hovonoina toy izany izy. Ireo dia manana fahefana hanidy ny lanitra, mba tsy hilatsahan’ny ranonorana amin’ny andron’ny faminaniany; ary manana fahefana amin’ny rano koa hanova azy ho rà sy hamely ny tany amin’ny loza rehetra, araka izay itiavany azy. Ary rehefa vitany ny filazany vavolombelona, dia hiady aminy ilay bibidia miakatra avy amin’ny lavaka tsy hita noanoa ka handresy azy sy hamono azy. Ary ny fatiny handry eo amin’ny lalan’ny tanàna lehibe, izay antsoina ara-panahy hoe Sodoma sy Egypta, izay nanomboana ny Tompontsika koa. Ary ny olona avy amin’ny firenena sy ny fokom-pirenena sy ny samy hafa fiteny ary ny jentilisa dia hijery ny fatiny mandritra ny hateloana sy tapany, ka tsy havelany halevina any am-pasana ny fatiny. Ary izay mitoetra ambonin’ny tany dia hifaly noho izy ireo sy hiravoravo ary hifanolotra fanomezana; satria nampijaly izay nitoetra ambonin’ny tany ireo mpaminany roa ireo. Apokalypsy 11:3–10.
The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.
Ny porofo asehon’ny toetry Jeremia dia mipetraka aorian’ny fahadisoam-panantenana, nefa alohan’ny Antso Amin’ny Misasakalina. Tsy maintsy niverina Jeremia vao afaka ho feon’ny hafatry ny Antso Amin’ny Misasakalina. Izany no toetrantsika ankehitriny. Izany koa no sehatra ara-tantara iorenan’ireo toko efatra ao amin’i Jaona izay saintsainintsika, ary izany koa no tantara asehon’ilay tantara miafina ao anatin’ny kotrokorana fito.
If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.
Raha jerentsika ny fahazavana mifandray amin’ilay “Mpampionona” ao amin’ny fijoroana vavolombelona misy toko efatra nosoratan’i Jaona, dia mahita porofo be dia be isika ahafantarana fa ny fitantarana dia momba ny 18 Jolay 2020, ny fahadisoam-panantenana sy ny fotoana fiandrasana, ny hafatry ny Antsoantso Amin’ny Mamatonalina izay voavaha tombo-kase, ary ny fitsarana ho avy momba ny lalàn’ny Alahady. Ireo toko ireo dia miorina eo ambonin’ny rafitra ara-paminaniana amin’ilay tantara miafina.
If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.
Raha tokony ho tahaka ny vavan’Andriamanitra isika ao anatin’ilay krizy ho avy tsy ho ela, dia izao no asantsika ankehitriny: “hanavaka ny sarobidy amin’ny ratsy”; na, araka ny ilazan’i Jakoba io asa io ihany, dia tokony “hanadio” ny “tananareo, ianareo mpanota; ary hanadio ny fonareo, ianareo olona roa saina. Mijalià, ary misaona, ary mitomania: aoka ny fihomehezanareo hovana ho fisaonana, ary ny fifalianareo ho alahelo. Manetre tena eo anatrehan’ny Tompo, ary Izy hanandratra anareo” ho faneva amin’ny hoavy tena akaiky.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Ary hanangana faneva ho an’ny firenena Izy, ka hanangona ny voaroaka amin’ny Isiraely sy hampivory ny miparitaka amin’ny Joda avy amin’ny vazan-tany efatra. Isaia 11:12.
We will bring our consideration of these four chapters to a conclusion in the next article.
Hofaranantsika ao amin’ny lahatsoratra manaraka ny fandinihantsika ireo toko efatra ireo.