We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.
Ankehitriny dia fantatsika fa ny iray amin’ireo fisehoan-javatra asehon’ireo kotro-baratra fito dia ny asan’i Kristy amin’ny fanangonana fanindroany ny olony, izay natombony tamin’ny volana Jolay 2023. Ny tantara Millerita dia manondro fa tanterahina io asa io eo anatrehan’ny adin’ny Silamo, izay ivon-toeran’ny hafatra.
The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.
Ny hafatra dia ny Fanambaran’i Jesosy Kristy, izay voavaha ny tombo-kaseny mialoha indrindra ny hifaranan’ny androm-pitsapana, nefa io hafatra io dia entin’ny (apetraka ao anatin’ny tontolon-kevitry ny) hafatry ny loza fahatelo. Tamin’izay indrindra naninjiran’ny Tompo ny tànany fanindroany tamin’ny 1849, dia naneho hevitra momba ny fihovitrovitry ny firenena tezitra i Rahavavy White, izay tandindon’ny Silamo.
“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.
“Tamin’ny 16 Desambra 1848, dia nomen’ny Tompo fahitana aho momba ny fihovitrovitry ny herin’ny lanitra. Hitako fa rehefa nilaza ny Tompo hoe: ‘lanitra,’ tamin’ny fanomezany ireo famantarana voarakitr’i Matio sy Marka ary Lioka, dia ny lanitra no tiany holazaina; ary rehefa nilaza Izy hoe: ‘tany,’ dia ny tany no tiany holazaina. Ny herin’ny lanitra dia ny masoandro sy ny volana ary ny kintana. Ireo no manjaka eny amin’ny lanitra. Ny herin’ny tany dia ireo izay manjaka eto ambonin’ny tany. Ny herin’ny lanitra dia hihorohoro amin’ny feon’Andriamanitra. Amin’izany dia hiala amin’ny toerany ny masoandro sy ny volana ary ny kintana. Tsy ho levona ireo, fa hohozongozonin’ny feon’Andriamanitra.”
“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
“Rahona maizina sady mavesatra no niakatra ka nifandona. Nisokatra ny habakabaka ary nihemotra; avy eo dia afaka nijery niakatra tamin’ilay elanelana misokatra tao Orion isika, izay nivoahan’ny feon’Andriamanitra. Ny Tanàna Masina dia hidina amin’izany elanelana misokatra izany. Hitako fa ahorohoroina ankehitriny ny herin’ny tany ary fa tonga araka ny filaharany ny toe-javatra. Ady, sy siosion-draha ady, sabatra, mosary, ary areti-mandringana no voalohany hampihorohoro ny herin’ny tany; avy eo ny feon’Andriamanitra no hampihorohoro ny masoandro sy ny volana ary ny kintana, ary ity tany ity koa. Hitako fa ny fihorohoroan’ny hery any Eoropa dia tsy, araka ny ampianarin’ny sasany, ny fihorohoroan’ny herin’ny lanitra, fa fihorohoroan’ireo firenena tezitra.” Early Writings, 41.
The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.
Ny mpahay tantara dia manamarina fa izay nampihorohoro ireo firenena tany Eoropa tamin’ny taona 1848 dia ny asan’ny tafiky ny silamo; satria araka ny faminaniana dia aseho ho ilay hery mampahatezitra ireo firenena izy ireo. Tamin’ny fijoroana ho vavolombelona voalohany momba ny nanatsoran’ny Tompo ny tanany fanindroany teo amin’ny tantaran’ny taona 1840 ka hatramin’ny 1844, dia tonga tao amin’ny fivorian-toby tao Exeter ny hafatry ny Antson’ny Mamatonalina. Hatreo ka hatramin’ny 22 Oktobra 1844 dia niely nanerana ny morontsiraka atsinanan’i Etazonia izany hafatra izany, tahaka ny onjan-dranomasina mahery. Izany hetsika izany dia efa nanehoana mialoha tamin’ny fidiran’i Kristy tamim-boninahitra tao Jerosalema, ary ampondra no nitondra an’i Kristy ho ao Jerosalema.
The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”
Ang mensahe ng Daing sa Hatinggabi ay kumakatawan sa buong makahulang mensahe ng Pahayag ni Jesucristo, ngunit ang Pahayag na iyon ay inilalagay sa loob ng konteksto ng Islam ng ikatlong kaabahan na nagpapagalit sa mga bansa, sapagkat ang Islam ang nagdadala ng mensahe na siyang Pahayag ni Jesucristo. Si Jesus ang Leon ng lipi ni Juda, at Siya ay nakabigkis sa mensahe ng “asno.”
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Joda, ianao no hoderain’ny rahalahinao; ny tananao ho eo amin’ny vozon’ny fahavalonao; ny zanakalahin-drainao hiankohoka eo anatrehanao. Zana-diona Joda; avy tamin’ny hazany, anaka, no niakaranao; niondrika izy, nandry toy ny liona sy toy ny liona antitra; iza no hanaitra azy? Tsy hiala amin’i Joda ny tehim-panjakana, na ny mpanome lalàna tsy hiala avy eo anelanelan’ny tongony, mandra-pihavin’i Silo; ary aminy no hiangonan’ny firenena. Mamatotra ny zanak’ampondrany amin’ny voaloboka izy, ary ny zanaky ny ampondravaviny amin’ny voaloboka tsara indrindra; nosasany tamin’ny divay ny fitafiany, ary tamin’ny ranom-boaloboka ny akanjony; ny masony ho mena amin’ny divay, ary ny nifiny ho fotsy amin’ny ronono. Genesisy 49:8–12.
It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.
Amin’ny alalan’i Joda no anatanterahana ny “fanangonana ny vahoaka.” Kristy, amin’ny maha-Joda Azy, dia ilay “Voaloboka” koa, ary ny “voaloboka voafantina” dia afatotra amin’ny “zanaky ny ampondra.” Ny “fitafiany” dia sasana amin’ny “divay,” izay “ranom-boaloboka.” Nanomboka nandatsaka ny Ràny Kristy tao Getsemane, raha nandoa hatsembohana tahaka ny rà Izy, ary Getsemane dia midika hoe “famiazam-boasary oliva.” Hatramin’i Getsemane ka hatramin’ny hazo fijaliana dia nandatsaka ny Ràny sarobidy Izy mba hanangona ny olona rehetra ho eo Aminy.
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.
Ankehitriny no fitsarana izao tontolo izao; ankehitriny no handroahana ny andrianan’izao tontolo izao hivoaka. Ary Izaho, raha asandratra hiala amin’ny tany, dia hitaona ny olona rehetra hanatona Ahy. Izany no nolazainy mba hanambara izay fahafatesana hahafatesany. Jaona 12:31–33.
Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.
Ny asan’i Kristy amin’ny fitarihana ny olona rehetra ho eo Aminy dia dingana roa; satria Izy aloha manangona ny “voaroaka amin’ny Isiraely,” ary avy eo mampiasa azy ireo ho famantarana mba hisarihana ny ondry hafa Azy.
I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 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 10:14–16.
Izaho no mpiandry tsara, ary fantatro ny ondriko, ary fantatry ny ahy aho. Tahaka ny ahafantaran’ny Ray Ahy no ahafantarako ny Ray koa; ary manolotra ny aiko hamonjy ny ondriko Aho. Ary manana ondry hafa koa Aho, izay tsy amin’ity vala ity; ireny koa tsy maintsy ho entiko, ary hihaino ny feoko izy; dia hisy vala iray sy mpiandry iray. Jaona 10:14–16.
The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.
Ny olona iray hetsy sy efatra arivo sy efatra alina no “ondry” mahalala Azy. Ny “ondry hafa” dia ny andian’ondriny izay mivoaka avy any Babylona rehefa mahita sy mandre ny faneva. Alohan’ny hanandratany ny fanevany, izay ondriny, dia angoniny aloha fanindroany izy ireo. Io tsipiky ny tantara masina io dia mifanaraka amin’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo ao amin’ny Daniela toko faha‑iraika ambin’ny folo, ary noho izany dia mifandrindra amin’ny tantara miafina ao amin’ny andininy faha‑efapolo. Izy io dia maneho ny tsipiky ny tandroka Protestanta marina izay mandeha ao anatin’ny tantaran’ny tandroka Protestanta nihemotra, ny tandroka Repoblikana nihemotra, ary ny fahatongavan’ilay vehivavy janga avy any Tyro, fotoana fohy mialoha ny lalàn’ny Alahady ao amin’ny andininy faha‑iraika amby efapolo. Ny tsipiky ny tandroka Protestanta marina dia maneho na ny tantara na koa ny hafatra izay anisiana tombo-kase ireo iray hetsy sy efatra arivo sy efatra alina.
The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.
Ny “olom-boraka amin’ny Isiraely” dia maneho tarika iray mifanohitra amin’ny “fiangonan’ny mpaneso”, araka ny amaritan’i Jeremia azy, na amin’ny maha “synagogan’i Satana” azy, araka ny amaritan’i Jaona azy ao amin’ny Apokalypsy toko faharoa sy fahatelo, izay iresahana ny fiangonan’i Smyrna sy Filadelfia. Ny Filadelfiana dia maneho ny “efatra arivo amby iray hetsy sy efatra alina” ao amin’ny Apokalypsy toko fahafito, ary i Smyrna no “vahoaka betsaka” ao amin’io toko io ihany, izay tsy azo isaina. Ireo sokajy roa amin’ny voavotra amin’ny andro farany dia mifanditra amin’ireo izay mandainga, ary izay ao amin’ny synagogan’i Satana, ka milaza fa olon’Andriamanitra izy, satria lazainy fa Jiosy izy.
The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.
Ny tsipiky ny tandroka protestanta marina dia ahitana ny fifanolanana misy eo amin’izy ireo sy ny vahoakan’ny fanekena taloha izay efa lavina amin’izany fotoana izany. Ao anatin’io tantara io ihany, ny mahatoky dia ao anatin’ny fifanolanana koa amin’ny tsipiky ny protestantisma nihemotra sy ny katolisisma. Ireo rafitra ara-pivavahana telo ireo dia maneho ny dragona sy ny bibidia ary ny mpaminany sandoka eo amin’ny ambaratonga madinika ao anatin’ny tsipiky ny tandroka protestanta marina.
“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.
“Hitako fa ny fiangonana amin’ny anarany fotsiny sy ny Advantista amin’ny anarany fotsiny, tahaka an’i Jodasy, dia hamadika anay amin’ny Katolika mba hahazoany ny herin’ny fitarihan’izy ireo hiady amin’ny fahamarinana. Amin’izany fotoana izany dia ho vahoaka tsy misongadina ny olo-masina, sady tsy dia ho fantatry ny Katolika; fa ny fiangonana sy ny Advantista amin’ny anarany fotsiny, izay mahalala ny finoantsika sy ny fanaontsika (fa nankahala anay izy ireo noho ny Sabata, satria tsy nahavaly azy izany), no hamadika ny olo-masina ka hilaza azy amin’ny Katolika ho ireo izay tsy manaja ny didy amam-pitsipiky ny vahoaka; izany hoe, mitandrina ny Sabata izy ireo ary tsy manaja ny Alahady.” Spalding and Magan, 1, 2.
We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.
Efa noresahintsika teo aloha ity andalan-teny ity, ary tamin’izany dia hitantsika fa ny fiteny hoe “fiangonana amin’ny anarana fotsiny” sy ny fiteny hoe “Advantista amin’ny anarana fotsiny” dia nanana heviny sy fampiharana hafa tamin’ny fotoana nanoratan-dRahavavy White ireo teny ireo. Kanefa ny mpaminany dia niresaka bebe kokoa ho an’ny andro farany noho izay nataony ho an’ny tantarany manokana, koa amin’ity andalan-teny ity ny fiangonana amin’ny anarana fotsiny amin’ny andro farany dia ny Protestantisma nihemotra tamin’ny fahamarinana. Ny teny hoe “nominal” dia midika hoe “amin’ny anarana ihany”.
The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.
Ny fiangonana antsoina hoe Protestanta dia nitsahatra tsy nanohitra an’i Roma tamin’ny taona 1844, raha nikomy izy ireo ka tsy niditra tamin’ny finoana ho ao amin’ny Toerana Indrindra Masina, izay toerana nahafahany nahafantatra fa ny Sabata andro fahafito no andro marina hanaovana fanompoam-pivavahana. Fa kosa, notazoniny ny fanompoana ny masoandro, izay mariky ny Katolisisma. Tsy azo atao ny “manohitra” an’i Roma, izay hany famaritana ny teny hoe “Protestanta,” raha nekenao ny tandindon’ny fahefany, izay efa nambaran’ny fiangonana romana imbetsaka ho fahefany hanovana ny andro fanompoam-pivavahana ao amin’ny Baiboly avy amin’ny Sabata andro fahafito ho amin’ny Alahady.
“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.
Ny “Advantista amin’ny anarana” dia ireo izay milaza ny tenany ho Advantista Mitandrina ny Andro Fahafito, nefa izy ireo koa dia asongadina ho Jodasy, izay tandindon’ny mpianatra iray namadika ny fanambaràny finoana. Ny fiangonana Advantista Mitandrina ny Andro Fahafito amin’ny anarana dia hankahala ny “olomasina,” ary ireo olomasina ireo dia “ho” “vahoaka tsy fantatra firy” amin’izany. Halany ireo olomasina tsy fantatra firy, “noho ny amin’ny Sabata,” dia fahamarinana izay tsy azony “lavina.” Ny fahamarinan’ny Sabata tao amin’ny tantaran-dRahavavy White dia ny Sabata andro fahafito, nefa izany dia tandindon’ny fahamarinan’ny Sabata amin’ny andro farany, izay tsy azo lavina, ary izany no fampianarana izay nolavin’ny Advantisma Mitandrina ny Andro Fahafito laôdikeana voalohany tamin’ny fikomiany tamin’ny 1863. Izany fampianarana izany no fahamarinana fototra voalohany hitan’i William Miller, ary maneho ireo fahamarinana fototra iorenan’ny Advantisma izay lavin’ireo Advantista amin’ny anarana haleha, araka ny asehon’ireo lalana fahiny ao amin’i Jeremia. Izany fahamarinan’ny Sabata izany no “impito,” ao amin’ny Levitikosy toko faha-enina amby roapolo.
The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.
Ny tsipika maha-Protestanta marina izay voaforon’i Philadelphia sy Smyrna dia afitaky ireo izay aseho ho Jodasy. Jodasy dia nanao fanekena hamadika an’i Jesosy in-telo, ka izany no manondro famadihana mandroso tsikelikely izay nialoha sy nifarana teo amin’ny hazo fijaliana. Ny andininy fahenina ambin’ny folo ao amin’ny Daniela toko fahairaika ambin’ny folo dia maneho ny lalàna Alahady, izay nasehon’ny hazo fijaliana mialoha. Koa ao amin’ireo andininy mialoha ny lalàna Alahady ao amin’ny andininy fahenina ambin’ny folo, izay ihany koa no lalàna Alahady ao amin’ny andininy faha‑iraika amby efapolo, dia famadihana miseho amin’ny dingana telo no entina manjo ny olo-masin’ny andro farany. Mitranga io famadihana io mandritra ny vanim-potoana anangonan’ny Tompo fanindroany ny fanevany ho an’ny andro farany.
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. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.
Ary amin’izany andro izany dia hisy Solofon’i Jese, izay hitsangana ho fanevan’ny firenena; Izy no hotadiavin’ny Jentilisa; ary ho be voninahitra ny fitsaharany. Ary amin’izany andro izany dia haninjitra ny tanany indray fanindroany ny Tompo mba hamerenany ny sisa amin’ny olony izay mbola ho tavela avy any Asyria sy avy any Egypta sy avy any Patrosa sy avy any Kosa 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 voaroakan’ny Isiraely sy hampivory ny Joda niparitaka avy any amin’ny vazan-tany efatra. Ary hiala koa ny fialonan’i Efraima, ary hofoanana ny fahavalon’i Joda; Efraima tsy hialona an’i Joda, ary Joda tsy hampahory an’i Efraima. Fa hanidina eo an-tsoroky ny Filistina miankandrefana izy; hiara-handroba ny any atsinanana izy; hametraka ny tànany amin’i Edoma sy Moaba izy; ary ny taranak’i Amona hankatò azy. Isaia 11:10–14.
Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.
I Isaia dia mamantatra ny toe-javatra ara-tantara iorenan’ity andalan-teny ity ao amin’ny andininy faha-folo, amin’ny alalan’ilay fitenenana hoe: “amin’izany andro izany.” Koa io “andro” io dia efa voafaritra ao amin’ireo andininy mialoha ny andininy faha-folo. Rehefa arahintsika miverina io fitantarana ara-paminaniana manokana io hatrany amin’ny fanondroana iray izay ahafahantsika mamantatra ny hoe rahoviana ilay “andro izany” no izy, dia tonga eo amin’ny andininy voalohany ao amin’ny toko fahafolo isika.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.
Loza ho an’izay mamoaka didy tsy marina sy manoratra fampahoriana izay nandidiany. Isaia 10:1.
Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:
Ellen White dia mamantatra ny “didy tsy marina” ao amin’ity andininy ity ho ilay lalàna alahady ho avy tsy ho ela:
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.
“Efa natsangana ny sabatan’ny sampy, tahaka ny nananganana ny sarivongana volamena teo amin’ny lemaka Dora. Ary tahaka an’i Nebokadnezara, mpanjakan’i Babylona, izay namoaka didy fa izay rehetra tsy hiankohoka sy hivavaka amin’izany sarivongana izany dia hovonoina, dia hisy koa fanambaràna hatao fa izay rehetra tsy hanaja ny fanorenana ny Alahady dia hosazina amin’ny fampidirana am-ponja sy amin’ny fahafatesana. Koa voahitsakitsaka ny Sabatan’ny Tompo. Nefa efa nanambara ny Tompo hoe: ‘Lozan’izay mandidy didy tsy marina sy manoratra fampahoriana izay efa notendreny’ [Isaia 10:1]. [Zefania 1:14–18]” Manuscript Releases, volume 14, 92.
The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.
Ny tontolon-kevitra iangonan’ny Tompo ny olony fanindroany dia apetraka ao anatin’ny tantaran’ny krizin’ny lalàna Alahady izay manakaiky; fa ao amin’ny andininy faha-roa ambin’ny folo amin’ny toko fahafolo, Isaia dia miresaka ny amin’ny hamitan’ny Tompo asa iray eo amin’ny olony alohan’ny hitondrany ny fitsarany mpanatanteraka amin’ilay didy tsy marina, izay ny lalàna Alahady.
Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.
Koa rehefa tanterahin’ny Tompo ny asany rehetra eo an-tendrombohitra Ziona sy eo Jerosalema, dia hovalìko ny vokatry ny fo mireharehan’ny mpanjakan’i Asyria sy ny voninahitry ny fijeriny miavonavona. Isaia 10:12.
The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.
Ny “asa eo amin’i Ziona sy eo Jerosalema”, izay “ataon”i Jehovah alohan’ny hanombohan’ny famaizana ny fahefana papaly amin’ny lalàn’ny Alahady, dia ny fanisiana tombo-kase ireo iray hetsy efatra amby efa-polo sy efatra arivo. Ao amin’ny toko fahasivin’i Ezekiela, ilay lehilahy mitondra fitoeran-dranomainty fanoratana dia mandalo eo afovoan’i Jerosalema ka mametraka marika eo amin’ireo “misento sy mitaraina noho ny fahavetavetana atao eo amin’ny tany” sy ao amin’ny fiangonana. Tafiditra ao anatin’izany asa izany ny fizotran’ny fanangonan’ny Tompo indray fanindroany ireo voaroaka amin’ny Isiraely. Angoniny avy any amin’ny vazan-tany efatra izy ireo, ary ny “vazan-tany efatra” dia asehon’ny faritra ara-jeografika valo. Valo no tandindon’ny fizotry ny fitsapana momba ny sarin’ny bibidia, ka izany no manondro fa ny fanangonana farany an’ireo izay ho faneva dia tanterahina mandritra ilay fotoana izay anatanterahana etỳ an-tany ny fitsapana momba ny sarin’ny bibidia.
The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.
Ny firaisana asehon’ny hoe “Efraima” “tsy mialona an’i Joda, ary i Joda” “tsy mampahory an’i Efraima,” dia miseho rehefa tapahina ny fahavalon’i Joda. Ara-paminaniana, ny vahoakan’ny fanekena teo aloha, izay asehon’i Jodasy, na ny synagogan’i Satana, na ny fiangonan’ny mpaneso, na ny Protestanta ao amin’ny tantaran’ny Millerita, na ny Jiosy ao amin’ny tantaran’i Kristy, dia “tapahina” amin’ny fahadisoam-panantenana voalohany. Rehefa misolo tena izany tantara izany indrindra i Jeremia, dia nomena toromarika izy fa tsy mahazo miverina amin’ny fiangonan’ny mpaneso na oviana na oviana, na dia afaka miverina aminy aza izy ireo raha misafidy hibebaka.
From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.
Hatramin’ny 18 Jolay 2020 ka hatramin’ny lalàn’ny Alahady, ny Tompo dia manangona fanindroany ny olony amin’ny andro farany. Angoniny avy amin’ny vazan-tany rehetra izy ireo, mandritra ny fotoana anatanterahany ny asany manontolo amin’i Joda sy Jerosalema. Amin’izany fotoan’ny fanisiana tombo-kase izany, ny olon’Andriamanitra amin’ny andro farany dia tsy hisongadina, kanefa na dia izany aza dia hosedrain’ny firaisana telo sosona izay manohitra ny asany izy ireo.
Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.
Ny Katolisisma no bibin’ny firaisana telo sosona, ary ny iray amin’ireo zanany vavy dia ilay sokajy lazain’i Ranabavy White ho fiangonana ara-pombafomba fotsiny. Izy ireo no maneho ny mpaminany sandoka. Ireo Advantista Laodikiana ara-pombafomba, izay asehon’i Jodasy, no dragona ao amin’ity fanehoana ity. Ny fikomian’ny taona 1863 dia nosarihina mialoha tamin’ny alalan’ny fikomian’ny Isiraely fahiny tao Kadesy voalohany, raha nifidy ny handà ny hafatr’i Josoa sy Kaleba izy ireo ka hiverina any Egypta. Egypta dia tandindon’ny dragona.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Zanak’olona, atodiho amin’i Farao mpanjakan’i Egypta ny tavanao, ka maminania hamely azy sy ny Egypta rehetra; mitenena, ka lazao hoe: Izao no lazain’i Jehovah Tompo: Indro, avy hamely anao Aho, ry Farao mpanjakan’i Egypta, ilay dragona lehibe izay miampatra eo afovoan’ny onin-drainy, dia ilay manao hoe: Ahy ny oniko, ary izaho no nanao azy ho ahy. Ezekiela 29:2, 3.
The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.
Ny fikomiana tao Kadesy dia nisolo tena ny fizahan-toetra fahafolo tao anatin’ny dingam-pizahan-toetra izay niteraka ny fandavana sy ny fahafatesan’ilay vahoaka voafidy izay navoaka avy tany Egypta, ary naneho mialoha ny fizahan-toetra farany tao anatin’ny dingam-pizahan-toetra izay nentina tamin’ny Advantisma Millerita Filadelfiana tamin’ny 22 Oktobra 1844 ary nifarana tamin’ny fikomiana tamin’ny 1863. Tamin’ny faran’izay hantsana indrindra amin’ny tantaran’ny Isiraely fahiny, ny Jiosy dia “niantso mafy hoe: ‘Esory Izy, esory Izy, homboina amin’ny hazo fijaliana Izy’. Hoy Pilato taminy: ‘Hamboiko amin’ny hazo fijaliana va ny Mpanjakanareo?’ Namaly ny lohandohan’ny mpisorona hoe: ‘Tsy manana mpanjaka izahay afa-tsy Kaisara.’” Tamin’ny fikomiana voalohany sy ny fikomiana farany dia nifidy ny hamantatra tena amin’ny tandindon’ny dragona (Egypta sy Roma jentilisa) ho mpanjakany ilay vahoakan’ny fanekena teo aloha.
On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.
Tamin’ny 18 Jolay 2020, dia “notapahina” ny “fahavalon’i Joda,” ary naorina ny tempolin’ireo iray hetsy sy efatra amby efapolo arivo. Ny sisa tavela dia ny hanadiovana ny tempoly, mialoha ny hahatongavan’ilay Iraky ny Fanekena tampoka ho ao amin’ny tempoliny. Ny tempolin’ny tantara Millerita dia naorina tao anatin’ny enina amby efapolo taona, hatramin’ny 1798 ka hatramin’ny 1844. Tamin’ny fahadisoam-panantenana voalohany, ny 19 Aprily 1844, dia notapahina ny Protestanta ka tonga anisan’ny synagogan’i Satana, dia ny fiangonan’ireo mpaneso, zanakavavin’i Roma. Hatramin’izay fotoana izay ka mandra-pahatongan’ny 22 Oktobra 1844, dia nisy dingan’ny fanadiovana niseho, mialoha ny hanarahan’ny mahatoky an’i Kristy ho ao amin’ny Efitra Indrindra Masina, mba hahafahany manatanteraka ny asa fampiraisana ny Maha-Andriamanitra Azy amin’ny maha-olombelon’izy ireo.
The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.
Ny tantaran’ilay tandroka Protestanta marina, izay angonina fanindroany mialoha indrindra ny didy tsy marina, mba ho faneva ampiasain’Andriamanitra hiantsoany ny ondry hafa izay Azy hivoaka avy ao Babylona, dia miseho ao anatin’io vanim-potoana io ihany izay iombonan’ilay tandroka Repoblikana mpivadi-pinoana sy ilay tandroka Protestanta mpivadi-pinoana, ka manao fijangajangana ara-panahy, ary tonga nofo iray, na tempoly iray, dia ny sarin’ny bibidia izany. Ny tempolin’Andriamanitra kosa, amin’izany fotoana izany ihany, dia miforona ho sary mitovy amin’i Kristy.
We will continue this study in the next article.
Hohizontsika amin’ny lahatsoratra manaraka ity fandalinana ity.
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.
Ny teny tonga tamin’i Jeremia avy tamin’i Jehovah hoe: Mijoroa eo am-bavahadin’ny tranon’i Jehovah, ka torio eo izany teny izany, ary lazao hoe: Henoy ny tenin’i Jehovah ianareo rehetra amin’ny Joda, izay miditra amin’ireto vavahady ireto hiankohoka amin’i Jehovah. Izao no lazain’i Jehovah, Tompon’ny maro, Andriamanitry ny Isiraely: Ahitsio ny lalanareo sy ny ataonareo, dia hampitoeriko amin’ity tany ity ianareo. Aza matoky teny lainga ianareo ka manao hoe: Tempolin’i Jehovah, tempolin’i Jehovah, tempolin’i Jehovah ireto. Fa raha tena ahitsinareo tokoa ny lalanareo sy ny ataonareo; raha tena manatanteraka fitsarana marina amin’ny olona sy ny namany ianareo; raha tsy mampahory ny vahiny sy ny kamboty ary ny mpitondratena ianareo, ary tsy mandatsa-drà marina amin’ity tany ity, na manaraka andriamani-kafa ho amin’ny loza mahazo anareo: dia hampitoeriko amin’ity tany ity ianareo, dia amin’ny tany izay nomeko ny razanareo hatramin’ny taloha ka ho mandrakizay doria. Indro, matoky teny lainga ianareo, dia teny tsy mahavonjy. Hangalatra va ianareo, hamono olona, hijangajanga, hianiana lainga, handoro ditin-kazo manitra ho an’i Bala, ary hanaraka andriamani-kafa izay tsy fantatrareo; dia avy eo hankeo ka hijoro eo anatrehako ato amin’ity trano izay antsoina amin’ny anarako ity, ary hanao hoe: Voavonjy izahay, mba hanaovanay izao fahavetavetana rehetra izao? Moa efa tonga zohy fieren’ny jiolahy eo imasonareo va ity trano ity, izay antsoina amin’ny anarako? Indro, Izaho koa efa nahita izany, hoy Jehovah.
But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.
Fa ankehitriny mankanesa any amin’ny fitoerako izay tany Silo, izay nametrahako ny anarako tamin’ny voalohany, ka jereo izay nataoko taminy noho ny faharatsian’ny Isiraely oloko. Ary ankehitriny, satria ianareo efa nanao izany asa rehetra izany, hoy Jehovah, sady niteny taminareo Aho, nifoha maraina koa ka niteny, nefa tsy nihaino ianareo; ary niantso anareo Aho, nefa tsy namaly ianareo; dia hataoko amin’ity trano ity, izay antsoina amin’ny anarako, izay itokianareo, sy amin’ny fitoerana izay nomeko anareo sy ny razanareo, tahaka izay nataoko tamin’i Silo. Ary haripako tsy ho eo anoloan’ny tavako ianareo, tahaka ny nandroahako ny rahalahinareo rehetra, dia ny taranak’i Efraima rehetra. Koa aza mivavaha ho an’ity firenena ity ianao, ary aza manandra-peo na manao fivavahana ho azy, ary aza mifona amiko; fa tsy hihaino anao Aho. Tsy hitanao va izay ataony any amin’ny tanànan’ny Joda sy eny an-dalamben’i Jerosalema? Jeremia 7:1–17.