We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.
Apetratsika eo amin’ny toerany ny fitsipika ara-paminaniana izay nofaritan’ny Liona avy amin’ny firenen’i Joda tamin’ny asany nanokafana ny tombo-kasen’ireo andininy enina farany ao amin’i Daniela iraika ambin’ny folo, tamin’ny “andro farany,” tamin’ny 1989, fony ny Firaisana Sovietika nifaoka noho ny firaisana miafina nisy teo amin’i Ronald Reagan sy ny papa tao Roma. Efa nasehontsika fa ny fampiharana intelo an’i Roma sy ny fahalavoan’i Babylona no mamantatra ilay vehivavy sy ilay bibidia itaingenany sy anjakany ao amin’ny Apokalypsy fito ambin’ny folo.
The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.
Ny fanehoana ilay vehivavy sy ilay bibidia ao amin’ny toko fahafito ambin’ny folo sy fahavalo ambin’ny folo dia mampahafantatra ny fitsarana mandroso izay entin’Andriamanitra amin’i Babilona Maoderina, manomboka amin’ilay lalàn’ny Alahady efa ho avy tsy ho ela ka maharitra mandra-pitsangan’i Mikaela sy hifaranan’ny fotoam-pahasoavan’ny olombelona. Izany vanim-potoana izany no manamarika ny ampahany voalohany amin’ny Fitsarana Mpanatanterak’Andriamanitra, izay tanterahina miaraka amin’ny fifangaroan’ny famindram-pony. Avy eo kosa, amin’ireo loza fito farany, dia tsy misy famindrampo mifangaro amin’ny fitsarany. Ireo dingana roa ireo dia efa voatsoaka hevitra koa ao amin’ny Fitsarana Famotopotorana, izay nanomboka tamin’ny 22 Oktobra 1844. Ny fitsarana famotopotorana dia nanomboka tamin’ny famotopotorana sy fitsarana ny maty, ary tamin’ny 11 Septambra 2001 dia nanomboka ny fitsarana famotopotorana ny velona.
The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.
Ny fitsarana ny velona dia zaraina ho vanim-potoana roa koa, ny voalohany manomboka amin’ny 11 Septambra 2001, miaraka amin’ny famotopotorana sy fitsarana ireo izay kandidà ho isan’ny iray hetsy sy efatra alina sy efatra arivo, satria ny fitsarana dia manomboka amin’ny ankohonan’Andriamanitra. Ny fitsarana famotopotorana ny maty dia natao ihany tamin’ireo izay ny anarany dia efa voasoratra tao amin’ny bokin’ny fiainana tamin’ny fotoana iray teo amin’ny fiainany. Ny anaran’ny maty izay voasoratra sy voarakitra dia nampitahaina tamin’ny bokin’ny fahotana. Raha nanana fahotana tsy neken-keloka izy ireo, dia nofafana tamin’ny bokin’ny fiainana ny anarany. Ny fitsarana famotopotorana ny Velona dia voafaritra ho manomboka amin’ny ankohonan’Andriamanitra, kanefa tsy nilaina ny famaritana toy izany tamin’ny fitsarana famotopotorana ny maty.
In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.
Ao amin’ny fitsarana famotorana ny amin’ny velona, dia nitandrina tsara ny Tenin’Andriamanitra tamin’ny fanondroana fa izany fitsarana izany, nandritra ny fotoan’ny fanisiana tombo-kase an’ireo efatra arivo amby efa-polo sy iray hetsy, dia nanomboka tao Jerosalema, izay fiangonan’Andriamanitra. Manome vavolombelona mivantana faharoa momba izany zava-misy izany ny Baiboly.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Fa tonga ny andro izay tsy maintsy anombohan’ny fitsarana ao amin’ny tranon’Andriamanitra; ary raha manomboka amintsika aloha izany, inona no hiafaran’izay tsy mankatò ny filazantsaran’Andriamanitra? 1 Petera 4:17.
The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.
Ny fitsarana ny velona dia manomboka ao Jerosalema, dia ny tranon’Andriamanitra, ary misy fotoana voafaritra izay hanombohan’izany fitsarana izany. Ny fitsarana ny velona dia manomboka ao Jerosalema rehefa mandalo ao Jerosalema ilay mitondra ranomainty fanoratana ka mametraka famantarana eo amin’ny lehilahy sy ny vehivavy izay misento sy mitaraina noho ny fahavetavetana atao ao amin’ny fiangonana ary koa ao amin’ny tany.
The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.
Ny antokon’olona izay tsy mankatò ny filazantsara dia aseho ao amin’ny Apokalypsy toko fahafito mifanohitra amin’ny iray hetsy sy efatra arivo amby efatra alina, izay amantarana azy ireo eo ho eo ho ny vahoaka betsaka. Ny vahoaka betsaka dia maneho antokon’olona velona izay tsaraina mandritra ny fotoanan’ny fitsarana ny velona, izay tsy mbola nankatò tanteraka ny lalàn’Andriamanitra, satria efa nanompo tamin’ny andron’ny masoandron’ny papa izy ireo. Amin’ilay lalàna Alahady ho avy tsy ho ela any Etazonia, ireo izay efa voaisy tombo-kase tamin’ilay anjely nitondra ny fitoeran-dranomainty fanoratana ao amin’ny Ezekiela toko fahasivy, izay koa ilay fanisiana tombo-kase ao amin’ny Apokalypsy toko fahafito, dia hasandratra ho famantarana. Ary amin’izany ireo izay tsy mankatò ny filazantsara amin’izao fotoana izao dia hampamoahina ny amin’ny Sabata andro fahafito.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Kanefa ny Kristiana tamin’ny taranaka lasa dia nitandrina ny Alahady, nihevitra fa amin’ny fanaovany izany dia mitandrina ny Sabatan’ny Baiboly izy; ary misy ankehitriny Kristiana marina ao amin’ny fiangonana rehetra, tsy ankanavaka akory ny fiombonana Romanina Katolika, izay mino amim-pahatsorana fa ny Alahady no Sabata notendren’Andriamanitra. Eken’Andriamanitra ny fahatsoran’ny tanjony sy ny fahitsiany eo anatrehany. Fa rehefa hampiharina amin’ny alalan’ny lalàna ny fitandremana ny Alahady, ary hohazavaina amin’izao tontolo izao ny amin’ny adidy hitandrina ny Sabata marina, amin’izay na iza na iza handika ny didin’Andriamanitra mba hankatoavana fitsipika iray izay tsy manana fahefana ambony noho ny an’i Roma, dia hanome voninahitra ny fivavahana papaly mihoatra noho Andriamanitra. Manome voninahitra an’i Roma sy ny fahefana izay mampihatra ilay didy natsangan’i Roma izy. Miankohoka amin’ilay bibidia sy ny sariny izy. Rehefa lavin’ny olona amin’izany ny didy izay nambaran’Andriamanitra ho famantarana ny fahefany, ka omem-boninahitra kosa ny zavatra nofidin’i Roma ho mariky ny fanapahany tampony, dia hanaiky amin’izany ny famantarana ny fankatoavana an’i Roma izy—‘ny mariky ny bibidia.’ Ary tsy raha tsy efa aseho mazava eo anatrehan’ny olona toy izany ny raharaha, ka ampanatonina izy hifidy eo amin’ny didin’Andriamanitra sy ny didin’ny olona, no handraisan’izay mbola manohy ny fandikan-dalàna ‘ny mariky ny bibidia.’” The Great Controversy, 449.
The ensign of those who are sealed are who calls those who obey not the gospel into obedience.
Ny sainan’ireo izay voaisy tombo-kase no antsoin’Ilay miantso ireo izay tsy mankatò ny filazantsara ho amin’ny fankatoavana.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. 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 11:10–12.
Ary amin’izany andro izany dia hisy Solofon’i Jese, izay hitsangana ho faneva ho an’ny firenena; Izy no hotadiavin’ny jentilisa; ary ho be voninahitra ny fitsaharany. Ary amin’izany andro izany dia haninjitra ny tanany fanindroany Jehovah hamerenany indray ny sisa amin’ny olony izay ho tavela avy any Asyria sy avy any Egypta sy avy any Pathrosa sy avy any Kosy sy avy any Elama sy avy any Sinara sy avy any Hamata ary avy any amin’ny nosin-dranomasina. Ary hanangana faneva ho an’ny firenena Izy ka hanangona ny voaroaka amin’ny Isiraely sy hampivory ny Joda miely patrana avy amin’ny vazan-tany efatra. Isaia 11:10–12.
Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.
Ireo izay ankehitriny tsy mankato ny filazantsara dia tsaraina raha mbola velona izy, nefa ny fitsarana azy dia tsy maintsy manaraka ny fitsarana famotopotorana ny amin’ireo velona iray hetsy sy efatra alina sy efatra arivo, satria amin’ny fahitany lehilahy sy vehivavy mitondra ny tombo-kasen’Andriamanitra mandritra ny krizin’ny lalàn’ny Alahady izay ho avy tsy ho ela ihany no ahafahana mampitandrina azy.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Ny asan’ny Fanahy Masina dia ny handresy lahatra izao tontolo izao ny amin’ny ota sy ny amin’ny fahamarinana ary ny amin’ny fitsarana. Tsy misy afa-tsy amin’ny fahitana ireo izay mino ny fahamarinana nohamasinina amin’ny alalan’ny fahamarinana, ka miasa araka ny foto-kevitra ambony sy masina, sady mampiseho amin’ny heviny avo sy manandratra, ny tsipika manavaka ireo izay mitandrina ny didin’Andriamanitra sy ireo izay manitsakitsaka izany eo ambanin’ny tongony, no ahazoan’izao tontolo izao fampitandremana. Ny fanamasinan’ny Fanahy no manamarika ny maha-samihafa ireo izay manana ny tombo-kasen’Andriamanitra sy ireo izay mitandrina andro fitsaharana sandoka. Rehefa tonga ny fizahan-toetra, dia haseho mazava izay atao hoe mariky ny bibidia. Izany dia ny fitandremana ny Alahady. Ireo izay, rehefa avy nandre ny fahamarinana, dia mbola manohy mihevitra io andro io ho masina, no mitondra ny sonian’ilay lehilahin’ota, izay nihevitra ny hanova fotoana sy lalàna.” Bible Training School, 1 Desambra 1903.
The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.
Ny fitsarana mpanatanteraka, izay anaovana ny asan’i Elia fahatelo, dia manomboka amin’ilay lalàna alahady izay ho avy tsy ho ela. Vanim-potoana roa izy io; amin’ny vanim-potoana voalohany dia mifangaro amin’ny famindram-po ny fitsaran’Andriamanitra ho an’ireo izay tsy mankatò ny filazantsara ankehitriny, ary avy eo dia arahin’ireo loza fito farany izay haidina tsy misy famindram-po.
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
“Ny fotoana fizahan-toetra dia tsy mbola hitohy ela intsony. Ankehitriny Andriamanitra dia manaisotra ny tanany mpifehy hiala amin’ny tany. Efa ela no niresahany tamin’ny lehilahy sy ny vehivavy tamin’ny alalan’ny asan’ny Fanahiny Masina; nefa tsy nohenoiny ny antso. Ankehitriny Izy dia miteny amin’ny olony, ary amin’izao tontolo izao, amin’ny alalan’ny fitsarany. Ny fotoanan’ireo fitsarana ireo dia fotoana famindram-po ho an’ireo izay mbola tsy nanana fahafahana hianatra izay fahamarinana. Amin-kalemem-panahy no hijeren’ny Tompo azy ireny. Voakasiky ny famindram-po ny fony; mbola ahinjiny hamonjy hatrany ny tanany. Olona maro be no horaisina ao amin’ny valan’ondrin’ny fiarovana, dia ireo izay amin’izao andro farany izao no handre ny fahamarinana voalohany indrindra.” Review and Herald, 22 Novambra 1906.
Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.
Ireo izay tsy manaiky ny filazantsara no “ondry hafa” izay nampanantenain’i Jesosy hantsoiny, ary handre ny feony izy rehefa miantso Izy.
And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.
Ary manana ondry hafa koa Aho, izay tsy amin’ity vala ity; ireny koa tsy maintsy hoentiko, ary hihaino ny feoko izy; ka hisy vala iray sy mpiandry iray. Jaona 10:16.
The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.
Ny “feo” izay ren’izy ireo dia ilay “feo” faharoa ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, izay miantso mafy amin’ny fotoana hanatonan’ny lalàn’ny Alahady, rehefa ampitomboina avo roa heny ny fitsarana an’ilay mpijangajanga lehibe, satria efa nofenoiny hatramin’ny farany ny kapoakany fisedrana noho ny fahotana.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Hoy ny mpaminany hoe: “Ary nahita anjely anankiray hafa koa aho nidina avy tany an-danitra, nanana fahefana lehibe; ary ny tany dia nohazavain’ny voninahiny. Ary niantso tamin-kery tamin’ny feo mahery izy ka nanao hoe: Rava, rava Babylona lehibe, ary tonga fonenan’ny demonia” (Apokalypsy 18:1, 2). Ity no hafatra io ihany izay nomen’ilay anjely faharoa. Rava Babylona, “satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany” (Apokalypsy 14:8). Inona izany divay izany?—Ny fampianarany sandoka. Nomeny an’izao tontolo izao ny sabata sandoka ho solon’ny Sabatan’ny didy fahefatra, ary naveriny indray ilay lainga izay nolazain’i Satana voalohany tamin’i Eva tao Edena—dia ny tsy fahafatesan’ny fanahy araka ny natiora. Maro ireo fahadisoana mitovy karazana amin’izany izay naparitany lavitra sy nanerana hatraiza hatraiza, “mampianatra ny didin’olona ho foto-pampianarana” (Matio 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Rehefa nanomboka ny asam-panompoany ampahibemaso Jesosy, dia nodioviny ny Tempoly ho afaka tamin’ny fandotoana feno fanamasinana azy. Anisan’ny asa farany nataony tamin’ny asam-panompoany ny fanadiovana fanindroany ny Tempoly. Toy izany koa, amin’ny asa farany ho fampitandremana izao tontolo izao, dia antso roa miavaka no atao amin’ny fiangonana. Ny hafatry ny anjely faharoa dia hoe: ‘Rava Babylona, rava ilay tanàna lehibe, satria izy no nampisotro ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany’ (Apokalypsy 14:8). Ary ao amin’ny antso mafy ataon’ny hafatry ny anjely fahatelo dia misy feo re avy any an-danitra manao hoe: ‘Mivoaha avy ao aminy, ry oloko, mba tsy handraisanareo anjara amin’ny fahotany, ary mba tsy handraisanareo ny lozany. Fa tafakatra hatrany an-danitra ny fahotany, ary efa tsaroan’Andriamanitra ny helony’ (Apokalypsy 18:4, 5).” Selected Messages, boky 2, 118.
At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.
Amin’ny lalàna alahady ho avy tsy ho ela any Etazonia no anombohan’ny fitsarana mpanatanteraka mandroso amin’i Babylona maoderina, ary manomboka ny vanim-potoana farany amin’ny fitsarana ny velona rehefa mifanindry ireo fitsarana roa. Ilay mpitondra hafatra fahatelo izay manomana ny làlana ho an’ny asan’ny Mpitondra hafatry ny Fanekena dia maneho ny asa mandritra ny fotoanan’ny fitsarana ny velona izay nanomboka tamin’ny 11 Septambra 2001, ary mifarana rehefa mandre ny feo faharoa ao amin’ny Apokalypsy toko faha-valo ambin’ny folo ireo farany amin’izay ankehitriny mbola tsy manaiky ny filazantsara, ka mivoaka avy ao Babylona. Izany asa izany no manondro ny fanadiovana sy fanesorana ny loto ao amin’ny tempolin’ny iray hetsy sy efatra alina amby efatra arivo eo am-piandohan’ny fanompoan’ilay mpitondra hafatra izay manomana ny làlana, ary avy eo ny fanesorana ny loto sy fanadiovana ny tempolin’ny vahoaka betsaka eo amin’ny fiafaran’ny fanompoan’ilay mpitondra hafatra izay manomana ny làlana ho an’ny Mpitondra hafatry ny Fanekena.
At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.
Amin’ny lalàna alahady izay ho avy tsy ho ela dia haverina indray ny fanehoana ny herin’Andriamanitra izay nitranga tamin’ny Pentekosta.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .
“Tsy hisy na iray aza amintsika handray ny tombo-kasen’Andriamanitra raha mbola misy pentina na tasy iray eo amin’ny toetrantsika. Navelan’Andriamanitra ho antsika ny hanarina ny lesoka ao amin’ny toetrantsika, ny hanadio ny tempolin’ny fanahy amin’ny fahalotoana rehetra. Amin’izay dia hilatsaka amintsika ny ranonorana farany, tahaka ny nilatsahan’ny ranonorana voalohany tamin’ny mpianatra tamin’ny Andron’ny Pentekosta....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Inona no ataonareo, ry rahalahy, ao amin’ilay asa lehibe fiomanana? Ireo izay mikambana amin’izao tontolo izao dia mandray ny fomban’izao tontolo izao ka miomana handray ny mariky ny bibidia. Ireo izay tsy matoky ny tenany, izay manetry tena eo anatrehan’Andriamanitra ary manadio ny fanahiny amin’ny fankatoavana ny fahamarinana, ireo no mandray ny fomban’ny lanitra ka miomana handray ny tombo-kasen’Andriamanitra eo amin’ny handriny. Rehefa mivoaka ny didy ka apetaka ny famantarana, dia hitoetra madio sy tsy misy pentina mandrakizay ny toetrany.” Testimonies, boky faha-5, 214, 216.
It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.
Eto no misy toa tsy fitoviana ao amin’ny Teny faminaniana izay mety hahatafintohina ny olona, na dia tsy ilaina aza izany. Tamin’ny Pentekosta tamin’ny andron’ny mpianatra, ny hafatra izay nomen-kery dia tsy nentina tany amin’ny Jentilisa, dia ireo izay tsy mankatò ny filazantsara amin’ilay lalàna alahady ho avy tsy ho ela. Ny hafatra izay nomen-kery tamin’ny Pentekosta dia nentina tany amin’ny Isiraely fahiny, izay mbola tao anatin’ny fotoana farany fitsapana ho azy nandritra ny telo taona sy tapany hafa.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.
Herinandro fitopolo no voatendry ho amin’ny firenenao sy ny tanànanao masina, mba hampitsaharana ny fahadisoana, sy hamarana ny ota, sy hanao fanavotana noho ny heloka, ary hampiditra fahamarinana mandrakizay, sy hamehezana ny fahitana sy ny faminaniana, ary hanosotra ny Indrindra Masina. Daniela 9:24.
The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.
Ny hafatra izay nomen-kery tamin’ny Pentekosta dia tsy ho nentina ho an’ireo izay tsy nankatò ny filazantsara mandra-pitorahan’izy ireo vato an’i Stefana tamin’ny taona 34. Matetika i Sister White no manamarika izany zava-misy izany.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Dia hoy ilay anjely nanao hoe: ‘Ary hanamafy ny fanekena amin’ny maro mandritra ny herinandro iray [fito taona] Izy.’ Nandritra ny fito taona taorian’ny nidiran’ny Mpamonjy tamin’ny asa fanompoany, dia ny Jiosy indrindra no tokony hitoriana ny filazantsara; nandritra ny telo taona sy tapany tamin’ny alalan’i Kristy tenany; ary taorian’izany tamin’ny alalan’ny apostoly. ‘Ary amin’ny antsasaky ny herinandro dia hampitsahatra ny fanatitra alatsa-drà sy ny fanatitra Izy.’ Daniela 9:27. Tamin’ny lohataonan’ny A. D. 31, Kristy, Ilay fanatitra marina, dia natolotra teo Kalvary. Ary tamin’izany dia triatra roa ny efitra lamba tao amin’ny tempoly, naneho fa efa niala ny fahamasinana sy ny heviny lalina tamin’ny fanompoam-panatitra. Tonga ny fotoana hampitsaharana ny fanatitra sy ny fanatitra atolotra etỳ an-tany.”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Ny herinandro iray—fito taona—dia nifarana tamin’ny A.D. 34. Ary tamin’izay, tamin’ny fitoraham-bato an’i Stefana, dia nofehezin’ny Jiosy tanteraka ny fandavany ny filazantsara; ireo mpianatra izay niely patrana noho ny fanenjehana dia ‘nandeha nitory ny teny hatraiza hatraiza’ (Asa. 8:4); ary vetivety taorian’izany, i Saoly ilay mpanenjika dia niova fo ka tonga Paoly, apostoly ho an’ny Jentilisa.” The Desire of Ages, 233.
The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.
Ny hafatra izay nomena hery tamin’ny Pentekosta, dimampolo andro taorian’ny fitsanganan’i Kristy tamin’ny maty, dia mifanaraka amin’ny lalàn’ny Alahady izay iantsoan’ny filazantsara ny ondry hafa an’i Kristy hiala ao Babylona; nefa tsy raha tsy telo taona sy tapany taorian’ny hazo fijaliana no “namafisan’ny Jiosy ny fandavany ny filazantsara,” ary avy eo ny hafatra dia nankany amin’ny Jentilisa, izay ireo tamin’izany fotoana izany no tsy nankatò ny filazantsara. Vao mainka mihamafy io fifanoherana hita maso io noho ny filazana fa tamin’ny taona 34 taor. J.K. no namafisan’ny Jiosy ny fandavany ny filazantsara, satria milaza zavatra hafa ny Rahavavy White.
“Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.
“Koa satria ny rafitra manontolon’ny fanompoam-pivavahana ara-pomba dia tandindon’i Kristy, dia tsy nanana lanjany ivelan’Asany Izy izany. Rehefa nohamafisin’ny Jiosy tamin’ny nanolorany Azy hovonoina ny fandavany an’i Kristy, dia nolaviny avokoa izay rehetra nanome heviny ny tempoly sy ny fanompoam-pivavahana tao aminy. Efa niala taminy ny fahamasinany. Voatendry ho amin’ny fandringanana izy. Hatramin’izany andro izany dia tsy nanan-kery intsony ny fanatitra atao sorona sy ny fanompoana mifandray aminy. Tahaka ny fanatitr’i Kaina, dia tsy naneho finoana ny Mpamonjy izany. Tamin’ny namonoany an’i Kristy, dia saiky noravan’ny Jiosy mihitsy ny tempoliny. Rehefa nohomboana tamin’ny hazo fijaliana Kristy, dia triatra roa hatrany ambony ka hatrany ambany ny efitra lamba anatiny tao amin’ny tempoly, ho famantarana fa efa natao ilay sorona lehibe sady farany indrindra, ary fa nifarana mandrakizay ny rafitry ny fanatitra atao sorona.” Ilay Fitiavana lehibe indrindra, 165.
Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.
Naisy tombo-kase tamin’ny fitoraham-bato an’i Stefana sa tamin’ny hazofijalian’i Kristy ny fandavan’ny Jiosy ny filazantsara? Io toa fifanoherana io dia mifandray amin’ilay toa fifanoherana momba ny fampitoviana ny fanehoana ny herin’Andriamanitra tamin’ny Pentekosta amin’ilay lalàna Alahady ho avy tsy ho ela.
We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.
Mikasa ny handamina io fifanoherana toa hita io izahay ao amin’ny lahatsoratra manaraka, nefa tiako hampahatsiahivina antsika fa ny tanjon’ity fandinihana manokana ity dia mifototra amin’ilay zava-misy izay ambaran’ny mpaminany, fa ny vahoakan’Andriamanitra Laodiseana amin’ny andro farany dia tsy mahafantatra ny fitsarana. Naka fotoana isika namerenana nodinihina ireo vanim-potoana samihafa sy ireo tanjon’ny fitsarana, mba hahazoantsika mazava ny amin’ny fihaonan’ny fitsarana famotorana sy ny fitsarana fanatanterahana eo amin’ilay lalàna Alahady ho avy tsy ho ela. Mba hahitantsika ny fanambarana mifandray amin’ireo fifanoherana toa hita izay vao natsangantsika, dia nilaina ny namerenana nijery ireo singa ireo.
We will continue this study in the next article.
Hanohy ity fandinihana ity isika ao amin’ny lahatsoratra manaraka.
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
“Ny Katolika Romanina dia manaiky fa ny fanovana ny Sabata dia nataon’ny fiangonany, ary io fanovana io indrindra no atolony ho porofon’ny fahefana fara tampon’ny fiangonana. Ambara fa, amin’ny fitandremana ny andro voalohany amin’ny herinandro ho Sabata, ny Protestanta dia manaiky ny heriny hametraka lalàna amin’ny zavatra masina avy amin’Andriamanitra. Ny fiangonana romana dia tsy niala tamin’ny fitakiany ny tsy fetezana; ary rehefa manaiky Sabata sandoka noforoniny izao tontolo izao sy ny fiangonana protestanta, raha mandà kosa ny Sabatan’i Jehovah izy ireo, dia miaiky izany fitakiana izany tokoa izy. Mety hitanisa ny fahefana iorenan’izany fanovana izany izy ireo, nefa mora fantarina ny hadisoan’ny fisainany. Mahira-tsaina ampy ny papista hahita fa mamita-tena ny Protestanta, ka minia manakimpy ny masony amin’ny zava-misy eo amin’ilay raharaha. Rehefa mahazo sitraka ny andrim-panjakana alahady, dia mifaly izy, satria matoky fa amin’ny farany izany dia hitondra ny tontolo protestanta manontolo ho eo ambanin’ny sainan’i Roma.”
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
Ny fanovana ny Sabata no famantarana na mariky ny fahefan’ny fiangonana romana. Ireo izay, amin’ny fahatakarana ny fitakian’ny didy fahefatra, misafidy hitandrina ny sabata sandoka ho solon’ny tena izy, dia amin’izany no manome voninahitra io fahefana io, izay izy irery ihany no nandidy izany. Ny mariky ny bibidia dia ny sabatan’ny papa, izay neken’izao tontolo izao ho solon’ny andro notendren’Andriamanitra.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Fa mbola tsy tonga ny fotoana handraisana ny mariky ny bibidia, araka izay voatondro ao amin’ny faminaniana. Mbola tsy tonga ny fotoam-pitsapana. Misy Kristiana marina ao amin’ny fiangonana rehetra, ary tsy an-kanavaka amin’izany ny fiombonan’ny Katolika Romana. Tsy misy voaheloka mandra-pahazoany ny mazava sy hahitany ny adidy takin’ny didy fahefatra. Fa rehefa hivoaka ny didy hampanjaka ny Sabata sandoka, ary rehefa hampitandrina ny olona tsy hiankohoka amin’ny bibidia sy ny sariny ny antso mafy ataon’ny anjely fahatelo, dia ho voasintona mazava ny tsipika manasaraka ny diso sy ny marina. Ary amin’izay, izay mbola manohy ny fandikan-dalàna dia handray ny mariky ny bibidia eo amin’ny handriny na eo amin’ny tanany.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Amin’ny dingana haingana no anatonantsika io fotoana io. Rehefa hampiray tena amin’ny fahefana ara-panjakana ny fiangonana protestanta mba hanohana fivavahana sandoka, izay nanohanan’ny razambeny ny fanenjehana mahery setra indrindra noho ny fanoherana azy, amin’izay dia hampiharina ny Sabatan’ny papaly amin’ny alalan’ny fahefana mitambatry ny fiangonana sy ny fanjakana. Hisy fihemorana ara-pivavahana eo amin’ny firenena, izay tsy hifarana raha tsy amin’ny faharavan’ny firenena.” Bible Training School, February 2, 1913.