The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.
Ny fito taona fampitandremana hatramin’ny taona 63 ka hatramin’ny taona 70, izay nambaran’ilay lehilahy izay niakatra sy nidina teny an-dalamben’i Jerosalema, nilaza ny loza hanjo ny tanàna, dia efa nanehoana tandindona mialoha tamin’ilay fampitandremana nomena an’i Jerosalema nandritra ny telo taona sy tapany, voalohany tamin’ny asam-panompoan’i Kristy, ary avy eo telo taona sy tapany tamin’ny asam-panompoan’ny mpianatra. Efa nofaritan’ireo lahatsoratra teo aloha fa nety ho tonga tamin’ny fotoana teo amin’ny hazo fijaliana ny fandravana an’i Jerosalema, na tatỳ aoriana tamin’ny fitoraham-bato an’i Stefana, saingy ny fahari-pon’Andriamanitra no nampihantona ny fitsarany tamin’ny tanàna sy ny vahoaka.
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Ary na amin’izay hianjerany no hanorotoroany azy ho vovoka.” Tsy ho ela dia hahita ny tanànany sy ny fireneny ringana ny vahoaka izay nandà an’i Kristy. Ho potika ny voninahiny ka hiparitaka tahaka ny vovoka eo anoloan’ny rivotra. Ary inona no nandringana ny Jiosy? Ilay vatolampy izay, raha mba nanorina teo amboniny izy, no ho fiarovana azy. Ny fahatsaran’Andriamanitra nohamavoina izany, ny fahamarinana nolavina, ny famindram-po noheverina ho tsinontsinona. Nijoro nanohitra an’Andriamanitra ny olona, ka izay rehetra tokony ho famonjena azy dia nivadika ho fandringanana azy. Izay rehetra notendren’Andriamanitra ho amin’ny fiainana dia hitany fa tonga ho amin’ny fahafatesana. Tafiditra tao amin’ny fanomboan’ny Jiosy an’i Kristy ny fandringanana an’i Jerosalema. Ilay ra nalatsaka teo Kalvary no vesatra nampilentika azy ireo ho amin’ny faharavana amin’ity fiainana ity sy amin’ny fiainana ho avy. Toy izany koa no hiseho amin’ilay andro lehibe farany, raha hihatra amin’ireo nandà ny fahasoavan’Andriamanitra ny fitsarana. Kristy, ilay vatolampin’ny fahatafintohinany, dia hiseho amin’izany aminy toy ny tendrombohitra mpamaly faty. Ny voninahitry ny tavany, izay fiainana ho an’ny marina, dia ho afo mandevona ho an’ny ratsy fanahy. Noho ny fitiavana nolavina sy ny fahasoavana nohamavoina dia ho levona ny mpanota.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“Tamin’ny alalan’ny fanoharana maro sy fampitandremana naverimberina no nanehoan’i Jesosy izay ho vokatra hanjo ny Jiosy noho ny fandavany ny Zanak’Andriamanitra. Tamin’ireo teny ireo dia niresaka tamin’ny olona rehetra amin’ny vanim-potoana rehetra izay mandà tsy handray Azy ho Mpanavotra azy Izy. Ho azy ireo ny fampitandremana rehetra. Ny tempoly voaloto, ny zanaka tsy nanaiky, ny mpiasa mpamboly sandoka, ny mpanao trano mpaniratsira, dia samy manana izay mifanandrify aminy eo amin’ny fanandraman’ny mpanota rehetra. Raha tsy mibebaka izy, dia ho azy ny loza izay efa nasehon’ireny mialoha.” The Desire of Ages, 600.
The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.
Ny fe-potoana fito taona izay nanambaran’io lehilahy io fanambarana tamin’i Jerosalema dia nozaraina, tamin’ny fahirano voalohany, ho vanim-potoana roa mitovy, samy roa arivo sy enimpolo amby roa zato andro. Ireo fito taona ireo dia naneho ny fandravana an’i Jerosalema, ary ireo fito taona tamin’ny asa fanompoan’i Kristy sy ny mpianatra dia naneho ny fiandohan’ny fandravana an’i Jerosalema, ary Jesosy mandrakariva no mampiseho ny farany amin’ny alalan’ny fiandohana. Ireo fito taona ireo koa dia nanehoana mialoha tamin’ny alalan’ireo “fotoana fito” namely ny fanjakana avaratra, izay nozaraina ho vanim-potoana roa mitovy, samy enimpolo amby roan-jato sy arivo taona.
When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”
Rehefa averin’i Roma maoderina indray ny tantaran’i Roma jentilisa sy papaly tamin’ny fanitsakitsahany an’i Jerosalema ara-bakiteny sy ara-panahy, ary rehefa averin’i Roma maoderina indray ireo tantara roa momba ireo fe-potoana roa fampitandremana nomen’ilay lehilahy hatramin’ny taona 63 ka hatramin’ny taona 70, ary rehefa averin’i Roma maoderina indray ny tantara asehon’ireo fe-potoana roa izay nidiran’i Kristy sy ny mpianatra nivoaka sy niditra tao Jerosalema nandritra ny telo taona sy tapany, dia haseho ireo fe-potoana roa miavaka, na dia amin’ny andro farany aza, “tsy hisy fotoana intsony.”
The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.
Ny farany amin’ireo fe-potoana roa ireo dia ny roa amby efapolo volana ara-pamantarana, izay hanatanterahan’i Roma ankehitriny ny fanenjehany farany ny mahatoky, raha vao sitrana ny feriny mahafaty amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela. Io roa amby efapolo volana ara-pamantarana io no faharoa amin’ireo fe-potoana roa, ary io no fe-potoan’ny fitsarana fanatanterahana an’i Roma ankehitriny. Io fe-potoana io dia ialohavan’ny fitsarana famotorana ny velona ao amin’ny Advantisma Laodiseana.
The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.
Ilay lehilahy izay nanambara ny fampitandremana tamin’i Jerosalema ara-bakiteny dia maty nandritra ny fahirano nataon’i Titosy. Tsy maty tamin’ny fandravana izy, fa nandritra ilay fahirano nialoha ny fandravana, satria tsy nisy na dia Kristianina iray aza maty tamin’ny fandravana an’i Jerosalema.
“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.
“Nandritra ny fito taona dia nisy lehilahy iray tsy nitsahatra niakatra sy nidina teny an-dalamben’i Jerosalema, nanambara ny loza hanjo ny tanàna. Na andro na alina dia nihira ilay fisaonana mahonena izy hoe: ‘Feo avy any atsinanana! feo avy any andrefana! feo avy amin’ny rivotra efatra! feo manohitra an’i Jerosalema sy manohitra ny tempoly! feo manohitra ny mpampakatra sy ny ampakarina! feo manohitra ny vahoaka manontolo!’—Ibid. Nogadraina sy nokapohina io olona hafahafa io, nefa tsy nisy fitarainana nivoaka avy tamin’ny molony. Raha nisy faniratsirana sy fampijaliana natao taminy dia izao ihany no navaliny: ‘Loza, loza ho an’i Jerosalema!’ ‘loza, loza ho an’ny mponina ao aminy!’ Tsy nitsahatra ny antso fampitandremany mandra-pahafaty azy tamin’ilay fahirano izay efa nambarany mialoha.” The Great Controversy, 29, 30.
The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.
Nodimandry tao anatin’ilay fahirano ilay lehilahy, nefa tsy tamin’ny fandravana farany; ary ny fandravana farany dia maneho ny famaranana ny fotoam-pitsarana sy ireo loza fito farany. Koa izany lehilahy izany dia tandindon’ny hafatra hialana an’i Jerosalema tamin’ny fahirano voalohany. Dia nandositra ny Kristiana tamin’izany, ary tao anatin’ny telo taona sy tapany voalohany, ilay lehilahy dia tandindon’ny antokon’olona izay tsy maty tao Jerosalema; ary tao anatin’ny telo taona sy tapany faharoa dia tandindon’ireo Kristiana farany izay maty alohan’ny famaranana ny fotoam-pitsarana izy. Tamin’ny vanim-potoana voalohany dia manondro ireo iray hetsy sy efatra amby efapolo arivo izy, ary tamin’ny vanim-potoanan’ny telo taona sy tapany faharoa dia maneho ny vahoaka betsaka izay maty nandritra io vanim-potoana faharoa io izy.
The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.
Ny hafatry ilay lehilahy dia voarakitry ny mpahay tantara, ary naseho tamin’ny feo enina izany. Rehefa nogadraina izy tamin’ny farany, ny hafany fahafito sady farany dia ny hoe: “loza, loza” ho an’i Jerosalema sy ny mponina ao aminy. Ny “feo” voalohany voarakitra dia “feo avy any atsinanana,” ary ny hafany farany dia “loza.” Ny singa voalohany amin’ny hafany sy ny singa farany amin’ny hafany dia ilay tandindona ara-Baiboly izay misolo tena ny Silamo, satria ny Silamo no zanaky ny “atsinanana” ao amin’ny Baiboly, ary izy ireo dia asehon’ny “rivotra avy any atsinanana.” Ny famerimberenana indroa ny teny hoe “loza” ao amin’ny hafany farany dia maneho ny faran’i Babilona Moderina, rehefa miantso in-telo ny mpanjakan’ny tany hoe: “Indrisy, indrisy izany tanàna lehibe izany.” Ny teny Grika nadika hoe “indrisy” ao amin’ireo andininy telo ao amin’ny Apokalypsy toko fahavalo ambin’ny folo dia nadika hoe “loza” ao amin’ny toko fahavalo, andininy fahatelo ambin’ny folo.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ary nijery aho, ka nandre anjely iray nanidina teo afovoan’ny lanitra, nanao tamin’ny feo mahery hoe: Lozabe, lozabe, lozabe ho an’ny mponina etỳ ambonin’ny tany noho ny feon’ny trompetra sisa, izay hotsokan’ireo anjely telo mbola tsy nitsoka! Apokalypsy 8:13.
The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.
Ny fanambaran’ilay lehilahy hoe: “loza, loza,” dia maneho ny fampiharana in-telo ny loza telo, satria ireo singa ao amin’ny Loza voalohany, atambatra amin’ireo singa ao amin’ny Loza faharoa “tsipika an-tsipika,” no mamantatra ireo singa ao amin’ny Loza fahatelo, tahaka ny anehoan’ireo fanehoana in-telo hoe: “indrisy, indrisy” ataon’ireo mpanjakan’ny tany ao amin’ny toko fahavalo ambin’ny folo ny Loza fahatelo, araka izay efa naorin’ny Loza voalohany sy faharoa. Ny fiandohana sy ny fiafaran’ny hafatr’ilay lehilahy dia naneho an’ohatra ny hafatry ny finoana silamo momba ny Loza fahatelo.
The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.
Ny fanehoana voalohany ny hafany dia feo avy tany amin’ny “atsinanana”, ary ny “atsinanana” dia tandindon’ny finoana silamo, kanefa izy koa dia famantarana ilay anjely mpamehy tombo-kase izay miakatra avy any atsinanana.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.
Ary rehefa afaka izany zavatra izany, dia hitako ny anjely efatra nitsangana teo amin’ny vazan-tany efatra, nihazona ny rivotra efatra amin’ny tany, mba tsy hisy rivotra hitsoka amin’ny tany, na amin’ny ranomasina, na amin’ny hazo akory aza. Ary hitako ny anjely iray hafa niakatra avy any atsinanana, nitondra ny fanombohan-kasen’Andriamanitra velona; ary niantso tamin’ny feo mahery izy tamin’ireo anjely efatra, izay nomena hanimba ny tany sy ny ranomasina, nanao hoe: Aza manimba ny tany, na ny ranomasina, na ny hazo, mandra-pamehezantsika tombo-kase eo amin’ny handrin’ny mpanompon’Andriamanitsika. Ary reko ny isan’izay voaisy tombo-kase; dia efatra amby efapolo sy iray hetsy no voaisy tombo-kase, avy amin’ny firazanana rehetra amin’ny zanak’Isiraely. Apokalypsy 7:1–4.
In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.
Ao amin’ny tantaran’i Elia teo an-tendrombohitra Karmela, raha nijery nankany amin’ny ranomasina izy ka nahita rahona, dia niatrika niankandrefana izy; fa ny tendrombohitra Karmela dia miorina eo akaikin’ny Ranomasina Mediteranea.
And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.
Ary tamin’ny fanindiminy fahafito dia hoy izy: Indro, misy rahona kely miakatra avy amin’ny ranomasina, tahaka ny felatanan’olona. Dia hoy izy: Miakara, lazao amin’i Ahaba hoe: Omano ny kalesinao, ka midìna, fandrao sakanan’ny ranonorana ianao. 1 Mpanjaka 18:44.
Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.
I Elia dia nety niatrika niankandrefana, tany amin’ny lalana mankany amin’ny Ranomasina Mediteraneana. Ao amin’ny toko faharoa ambin’ny folo ao amin’ny Lioka, i Kristy dia miresaka ny amin’ny hafany ho hafatry ny fisarahana.
Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.
A ataonareo va fa tonga Aho hampisy fihavanana etỳ ambonin’ny tany? Lazaiko aminareo hoe: Tsia; fa fampisaraham-bazana no entiko. Fa hatramin’izao dia hisy dimy ao an-trano iray ka hisara-bazana, telo hiady amin’ny roa, ary roa hiady amin’ny telo. Ny ray hisara-bazana amin’ny zanaka lahy, ary ny zanaka lahy amin’ny ray; ny reny amin’ny zanakavavy, ary ny zanakavavy amin’ny reny; ny rafozambavy amin’ny vinantovavy, ary ny vinantovavy amin’ny rafozambavy. Ary hoy koa Izy tamin’ny vahoaka: Raha mahita rahona miakatra avy any andrefana hianareo, dia avy hatrany no ilazanareo hoe: Ho avy ny ranonorana; ary dia tonga izany. Ary raha mahita ny rivotra avy any atsimo mitsoka hianareo, dia hoy hianareo: Hisy hafanana; ary dia tanteraka izany. Ry mpihatsaravelatsihy, hainareo ny mamantatra ny toetry ny lanitra sy ny tany; koa nahoana no tsy hainareo ny mamantatra izao andro iainana izao? Lioka 12:51–56.
The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”
Ny hafatry ny iraka ho an’i Jerosalema dia mitondra ny sonian’i Alfa sy Omega, satria ny fiandohana sy ny fiafarana no manondro ny Silamo amin’ny Loza fahatelo, ary miaraka amin’ny feon’ny “atsinanana” dia manondro miaraka ihany koa ny hafatry ny Silamo ho hafatra fanisiana tombo-kase izany. Ny “feo faharoa” avy any amin’ny “andrefana” dia manondro ny ranonorana farany, izay ilay ranonorana am-parany, ary ny mpaminany rehetra dia miresaka ny andro farany. Ny hafatry ny “andrefana” dia tandindon’ny hafatry ny ranonorana farany, izay miteraka sokajin’olona mpivavaka roa. Ny sokajy iray dia tsy mahafantatra ny hafatry ny ranonorana farany satria izy ireo “tsy mamantatra izao andro izao.”
The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.
Ny singa manaraka amin’ny hafatry ny iraka dia ny feon’ny “rivotra efatra”, izay sady hafatry ny fanisiana tombo-kase no hafatry ny soavaly tezitra an’ny Islamo, araka ny asehon’ny Loza fahatelo. Ny singa manaraka dia manohitra an’i Jerosalema sy ny tempoly, ka izany no mamantatra ny hafatry ny mpaminany rehetra izay manondro antokon’olona iray izay avela handalo fotsiny, satria tsy tamin’i Kristy no nanorenany ny fitakiany famonjena, fa tamin’ny tempoly sy tamin’ny lova maha-vahoaka voafidin’Andriamanitra azy. Ireo no olona manerana ny tantara masina izay aseho ho mitory hoe: “Ny tempolin’i Jehovah, ny tempolin’i Jehovah izahay.” Ny hafatra manohitra an’i Jerosalema sy ny tempoly dia ny hafatry ny Laodikia.
“There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.
“Tsy ilaina ny gaga raha tsy velomin’ny herin’ny Fanahy Masina ny fiangonana. Lehilahy sy vehivavy no manilika ny toromarika nomen’i Kristy. Fahatezerana sy fitiavam-bola no mahazo ny fandresena. Feno faharatsiana ny tempolin’ny fanahy. Tsy misy toerana ho an’i Kristy. Ny olona manaraka ny lalan-dratsiny manokana. Tsy mety mihaino ny tenin’ny Mpamonjy izy. Manolo-tena ho amin’ny tànany ihany izy, ka mandà ny fananarana sy ny fampitandremana, mandra-pialan’ny fanaovan-jiro eo amin’ny fitoerany, ary ny fahafahana manavaka ara-panahy dia afangaron’ny hevitra olombelona. Na dia tsy ampy eo amin’ny fanompoana aza izy, dia manamarina ny tenany ka manao hoe: ‘Tempolin’i Jehovah, Tempolin’i Jehovah izahay.’ Avelany ny lalàn’Andriamanitra mba hanarahana ny hazavan’ny sainy an-tsaina.” Review and Herald, 8 Aprily 1902.
The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.
Avy eo dia nasandratr’ilay iraka ny feon’ny hafatra fampitandremany hamelezany ny mpampakatra sy ny ampakarina, ho tandindon’ny fomba fiasa hoe “tsipika eo ambonin’ny tsipika,” fa ny tsipika ara-paminaniana amin’ny andro farany dia ho tahaka indrindra ny tsipika ara-paminaniana tamin’ny andron’i Noa, fony izy ireo nampakatra sy nampanambady tamin’io fotoana indrindra io, raha efa saika handrakotra ny firefodrefotry ny fandringanana ka handravarava ny faniriany sy ny drafitra araka izao tontolo izao.
“The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.
“Амрикет билә, ахир заманларда адәмләр дуняви ишлар, ләззәт вә мал-дуния топлаш билән мәшғул болуп кетиду. Улар мәңгүлүк һәқиқәтләргә нисбәтән көр болиду. Мәсиһ мундақ дәйду: «Нухниң күнлири қандақ болған болса, Инсаноғлиниң келишиму шундақ болиду. Чүнки топан су алдидики күнләрдә, Нух кемигә киргән күнгичә, улар йәп-ичип, өйлүнишип вә қиз берип-қиз елип жүргән еди; топан су келип, һәммисини елип кәткичә, улар һеч нәрсини билмиди; Инсаноғлиниң келишиму шундақ болиду.» Матта 24:37–39.”
“So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.
“Toy izany koa ankehitriny. Ny olona dia mirohotra fatratra amin’ny fikatsahana harena sy ny fanaranam-po feno fitiavan-tena, tahaka ny tsy misy Andriamanitra, tsy misy lanitra, ary tsy misy fiainana any ankoatra. Tamin’ny andron’i Noa, ny fampitandremana ny amin’ny Safodrano dia nalefa mba hampangovitra ny olona tao amin’ny faharatsiany sy hiantso azy hibebaka. Toy izany koa, ny hafatra momba ny fihavian’i Kristy tsy ho ela dia natao hanaitra ny olona hiala amin’ny fireharehany sy ny firobohany amin’ny zavatry ny tany. Natao izany mba hampifoha azy hahatsapa ny zava-misy mandrakizay, mba hihainy sy hankatoaviny ny fanasana ho eo amin’ny latabatry ny Tompo.”
“The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.
Ny fanasana avy amin’ny filazantsara dia tsy maintsy omena an’izao tontolo rehetra izao—“amin’ny firenena rehetra sy ny fokom-pirenena sy ny fiteny ary ny olona rehetra.” Apokalypsy 14:6. Ny hafatra farany momba ny fampitandremana sy ny famindrampo dia tokony hampahazava ny tany manontolo amin’ny voninahiny. Tsy maintsy hahatratra ny saranga rehetra amin’ny olona izany, na manan-karena na mahantra, na ambony na ambany. “Mivoaha ho any amin’ny lalambe sy ny fefy,” hoy Kristy, “ary tereo izy hiditra, mba ho feno ny tranoko.” Christ’s Object Lessons, 228.
The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.
Ny singa farany amin’ny fampitandremana dia asongadina ao amin’ilay andalan-teny teo aloha. Ny hafatra aseho ho toy ny feo manohitra “ny vahoaka rehetra” dia ny filazantsara mandrakizay, izay manondro ny filàna hanatanterahana ny fepetra takin’ny filazantsara mba hovonjena. Ny fepetra voalohan’ny filazantsara mandrakizay dia ny hatahotra an’Andriamanitra, ary izany tahotra izany dia miorina amin’ny zava-misy fa ny fahotantsika no nametraka an’i Kristy, Zanak’Andriamanitra velona, teo amin’ny hazo fijaliana.
Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”
Ny singa rehetra tamin’ilay iraka ho any Jerosalema nandritra ny fito taona nanaovany fanompoana dia naneho ny filazantsara mandrakizay, izay ilay filazantsara mitovy indrindra tamin’izay naseho tao anatin’ny fito taona nanamafisan’i Kristy ny fanekena tamin’ny maro hatramin’ny taona 27 ka hatramin’ny taona 34. Izany koa no filazantsara mandrakizay izay torina ao anatin’ireo fe-potoana roa farany amin’ny andro farany, ary mifandraika manokana amin’ny hafatry ny ranonorana farany, dia ny hafatry ny finoana silamo amin’ny Loza fahatelo. Izy io no manondro ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina, ny fisarahana ny vary sy ny tsimparifary, ny toe-panahin’i Laodikia eo amin’ny tsimparifary, ary ny fampiharana in-telo ny faminaniana ho tandindon’ny fomba fiasan’ny ranonorana farany, izay atao hoe “tsipika mandimby tsipika.”
The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.
Ny hafatry ny fito taona ao amin’izany tantara izany dia apetraka ara-paminaniana ao anatin’ny “andro famaliana” izay anisan’ilay filazana voalohany indrindra momba ny hafatra sy ny asan’i Kristy; ary ny hafany sy ny asany dia haverin’ny iray hetsy sy efatra alina sy efatra arivo amin’ny andro farany. Amin’izany dia hampifandray ny hafany ao anatin’ny sehatra ara-paminaniana amin’ny “andron’ny famalian’Andriamanitra” izy ireo. Misy karazany roa ara-Baiboly amin’ny “famaliana” ataon’Andriamanitra aseho ao amin’ny Teniny: ny famaliany amin’ny olony, ary koa ny famaliany amin’ny fahavalony.
The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.
Ny “fotoana fito,” ao amin’ny Levitikosy faha-enina amby roapolo, dia maneho ny famalian’Andriamanitra ny vahoakany mpikomy, ary ao anatin’izany famaliana izany no ahitana ny fanitsakitsahana ara-bakiteny sy ara-panahy ny fitoerana masina sy ny tafika. Ao anatin’ny tandindon’ny fanitsakitsahana ny fitoerana masina sy ny tafika dia aseho koa ny tandindon’ny famalian’Andriamanitra ny fahavalony. Amin’ny andro farany, ny famalian’Andriamanitra amin’ny vahoakany dia aseho amin’ny fandroahana an-kaloan’ny vavany ny Adventisma Laodiseana amin’ilay lalàna Alahady ho avy tsy ho ela. Eo amin’izany marika eo amin’ny lalana izany no anombohan’ny famaliany amin’i Babylona maoderina koa.
The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.
Ny fitsarana famotopotorana ny velona amin’ny Advantisma Laodiseana, izay arahin’ny fitsarana famonoana amin’ilay vehivavy janga avy any Tyro sy amin’ilay bibidia izay itaingenany sy anjakany, no tantara ara-paminaniana amin’ny andro farany, izay tanterahana ao ny vokatry ny fahitana rehetra. Ny fahitana rehetra dia tsy maintsy ampiharina amin’ireo vanim-potoana ara-paminaniana roa ireo, fa ny fomba fiasan’ny ranonorana farany dia ny fampiharana andalana ara-paminaniana eo ambonin’ny andalana ara-paminaniana. Tamin’ny fiandohan’ireo tantara roa ireo dia nanondro “famantarana” i Jesosy izay manaporofo fa ireo velona amin’izany fotoana izany dia ao amin’ny taranaka farany amin’ny tantaran’ny tany.
The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.
Ny vanim-potoana voalohany dia nanomboka tamin’ny fotoana nanombohan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo tamin’ny 11 Septambra 2001. Tao anatin’io waymark io no nametrahana ilay “famantarana” izay nofaritan’i Kristy ao amin’ny Lioka 21.
We will continue this study in the next article.
Hohizorantsika ao amin’ny lahatsoratra manaraka izao fianarana izao.
“Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things 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, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].
“Ankehitriny, ry rahalahy, tian’Andriamanitra isika mba handray ny toerantsika miaraka amin’ilay lehilahy mitondra fanilo; tiantsika ny handray ny toerantsika eo amin’izay misy ny mazava, sy eo amin’izay nanomezan’Andriamanitra ny trompetra feo voafaritra tsara. Tiantsika ny hanome ny trompetra feo voafaritra tsara. Efa tao anatin’ny fisafotofotoana isika, ary efa tao anatin’ny fisalasalana isika, ary vonona ho faty ny fiangonana. Fa ankehitriny dia izao no vakintsika eto: ‘Ary rehefa afaka izany zavatra izany, dia nahita anjely iray hafa nidina avy any an-danitra aho, nanana hery lehibe; ary nohazavain’ny voninahiny ny tany. Ary niantso mafy tamin’ny feo mahery izy ka nanao hoe: Rava, rava Babylona lehibe, ary efa tonga fonenan’ny devoly sy fitehirizan’ny fanahy maloto rehetra ary tranom-borona ho an’ny vorona maloto sy maharikoriko rehetra’ [Apokalypsy 18:1, 2].”
“Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.
“Ankehitriny ary, ahoana no hahafahantsika hahalala na inona na inona momba izany hafatra izany, raha tsy eo amin’ny toerana ahafahantsika mamantatra na inona na inona amin’ny fahazavan’ny lanitra isika rehefa tonga amintsika izany? Ary dia horaisintsika avy hatrany koa ny fitaka maizina indrindra rehefa tonga amintsika avy amin’olona iray izay manaiky ny hevitsika izany, raha tsy manana porofo na dia sombintsombiny aza isika fa ny Fanahin’Andriamanitra no naniraka azy. Hoy Kristy: ‘Izaho avy amin’ny anaran’ny Raiko, nefa tsy raisinareo aho’ [jereo Jaona 5:43]. Ary izany indrindra no asa efa nandeha teto hatramin’ny fivoriana tany Minneapolis. Satria Andriamanitra mandefa hafatra amin’ny anarany izay tsy mifanaraka amin’ny hevitrareo, koa [dia mamintina ianareo fa] tsy afaka ho hafatra avy amin’Andriamanitra izany.” Sermons and Talks, boky 1, 142.