We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.
Manao fandinihana ny Isaia toko faha-enina amby roapolo izahay, satria io no mametraka ny tontolon-kevitra ho an’ireo toko manaraka ao amin’i Isaia. Ireo toko manaraka ireo dia manondro ny ranonorana farany ho fomba fiasa ara-Baiboly marina. Io fomba fiasa io, rehefa fantarina sy ampiharina, dia mampiseho ny hafatra ara-paminaniana izay, raha ekena, dia miteraka fanandramana mifanaraka amin’izany.
On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.
Tamin’ny 11 Septambra 2001, ny hira izay tokony hohiraina amin’ilay vahoakan’Andriamanitra taloha teo ambanin’ny fanekena, dia ny vahoaka Advantista Mitandrina ny Andro Fahafito, dia izao: fa mandalo azy ireo amin’ny maha-vahoakan’Andriamanitra azy Andriamanitra, satria tsy namoa ny voa izay nokasain’Andriamanitra havoakan’ny tanimboalobony izy. Io hira io dia tokony hiorina amin’ny fifandraisan’ny fanekena, izay nasehon’ny tanimboaloboka izay nambolen’Andriamanitra sy koa tamin’ny fandavany ilay vato mahatafintohina tamin’ny 1863. Efa tonga Laodikia izy ireo tamin’ny 1856, ary nandritra ny fito taona, na “impito”, na roa arivo diman-jato sy roa-polo andro, dia nitady hidirana Andriamanitra, nefa nanidy ny varavarana taminy izy ireo tamin’ny 1863.
Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.
Hatramin’ny 11 Septambra 2001 dia fatorana am-boaloboka izy ireo mialoha ny handroahana azy tanteraka hiala amin’ny vavany amin’ny lalàn’ny Alahady. Ny hafatra tokony hohiraina amin’ny Advantisma hatramin’ny 11 Septambra 2001 dia ny hafatry ny Laodikia, dia ilay hafatry ny tanim-boaloboka izay ahitana ny vato mahasolafaka, ka manorotoro izay rehetra mandà tsy “hahita” sy “hanandrana” ny vato sarobidy. Ny teny fikasana ho an’ny Laodikianina ao amin’ny andalan-tenin’i Isaia dia izao: izay Advantista rehetra misafidy handray ity fampitandremana farany ity dia mbola manana fotoana “hihazona” ny “herin’i” Kristy, “mba” hahafahany “manao fihavanana amin’i” Kristy, fa mbola vonona ihany Kristy “hanao fihavanana amin’” izy ireo. Fa amin’ilay antso amin’ny misasakalina, mialoha indrindra ny lalàn’ny Alahady izay ho avy tsy ho ela, dia tapitra mandrakizay izany fahafahana izany.
In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.
Tamin’ny vanim-potoana izay nanomboka tamin’ny 11 Septambra 2001 dia nampanantena Andriamanitra fa ireo izay “taloha tsy firenena” dia hataony ho “faka avy amin’ny tany karankaina”, mba “hamaka lalina”, “hamony sy hitsimoka ary hameno voa ny tava-pahitan’izao tontolo izao.” Ny mahatonga ny fakan’i Jese hamoa sy hitsimoka dia ny ranonorana farany; fa ny faka izay hamoa sy hitsimoka dia voatendry ara-paminaniana ho ilay faneva asandratra, ary ilay faneva dia ny fakan’i Jese.
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. Isaiah 11:10.
Ary amin’izany andro izany dia hisy Solofon’i Jese, izay hitsangana ho faneva ho an’ny firenena; ho Azy no hitadiavan’ny Jentilisa; ary ny fialan-tsasany dia ho be voninahitra. Isaia 11:10.
The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.
Ny orana farany no nampamony sy nampitsimoka ny fakan’i Jese, nanomboka tamin’ny 11 Septambra 2001, ary amin’ilay lalàn’ny Alahady ho avy tsy ho ela dia hameno ny tany rehetra amin’ny voa ny faka. Ny lalàn’ny Alahady ao amin’ny Isaia toko faha‑roapolo amby fito dia ilay tantara mivelatra izay aseho koa ao amin’ny toko voalohany ka hatramin’ny fahatelo ao amin’ny bokin’i Daniela. Nanomboka nitsifotra ny orana farany rehefa tezitra ny firenena tamin’ny 11 Septambra 2001, tamin’ny famotsorana ary avy eo tamin’ny famerana avy hatrany ny finoana silamo, dia ny Loza fahatelo.
“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“‘Ny fiandohan’izany andro fahoriana izany,’ izay voalaza eto, dia tsy manondro ny fotoana hanombohan’ny loza hamarinina hirotsaka, fa fotoana fohy mialoha indrindra ny hirotsahany, raha mbola ao amin’ny fitoerana masina Kristy. Amin’izany fotoana izany, raha eo am-pifaranana ny asa famonjena, dia ho avy amin’ny tany ny fahoriana, ary ho tezitra ny firenena, kanefa hotazonina tsy hihoatra ny fetra izy ireo mba tsy hanakanany ny asan’ny anjely fahatelo. Amin’izany fotoana izany dia ho tonga ny ‘orana farany,’ na famelombelomana avy amin’ny fanatrehan’ny Tompo, mba hanome hery ny feo mahery ataon’ny anjely fahatelo, sy hanomanana ny olomasina hijoro amin’ny vanim-potoana handrotsahana ny loza fito farany.” Early Writings, 85.
In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.
Ao amin’ity andalan-teny ity, Sister White dia manazava fa misy fe-potoana fohy izay mbola misokatra ny famonjena. Ny “fotoan’ny fahoriana” izay resahiny dia miavaka amin’ilay fotoan-dehiben’ny fahoriana, izay manomboka rehefa mikatona tanteraka ny fotoam-pahasoavana. Ao amin’ny Advantisma dia antsoina araka ny tokony ho izy hoe “ilay fotoana kelin’ny fahoriana” izany, raha ampitahaina amin’ilay fotoan-dehiben’ny fahoriana izay manomboka rehefa mitsangana Mikaela. Ilay “fotoana kelin’ny fahoriana” dia maneho ny vanim-potoana izay anombohan’ny faharavan’ny firenena amin’ilay lalàna Alahady ho avy tsy ho ela, ary mitohy mandra-pikaton’ny fotoam-pahasoavana.
In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.
Ao amin’ny tantara manomboka ny 11 Septambra 2001 ka hatramin’ny lalàna alahady dia aseho fa ny fanadiovana sy ny fitsarana farany ny Advantisma dia mitranga mandritra ny “fampafazana” ny ranonorana farany. Izany no vanim-potoana izay anombohan’ny ranonorana farany, izay antsoina koa hoe “famelombelomana”, amin’ny maha “fampafazana” azy, nefa mandroso hatrany amin’ny fandrotsahana feno amin’ny lalàna alahady. Ao anatin’izany vanim-potoana izany, izay manomboka rehefa mampahatezitra ny firenena ny Silamo amin’ny Loza fahatelo, dia manomboka milatsaka ny ranonorana farany, ary ny sasany mahafantatra ny ranonorana farany ka mandray izany, ary ny sasany kosa tsy mahafantatra ny ranonorana farany. Ny sasany mahatsikaritra fa misy zavatra mitranga, nefa tsy mahatakatra izay izy izany, ary miomana hanohitra izany.
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Maro no tsy naharay tamin’ny fatra lehibe ny ranonorana aloha. Tsy azony avokoa ny soa rehetra izay efa nomen’Andriamanitra ho azy toy izany. Manantena izy fa ny tsy ampy dia hovalian’ny ranonorana aoriana. Rehefa homena ny fahabetsahan’ny fahasoavana faran’izay manankarena, dia mikasa ny hanokatra ny fony izy handray izany. Fahadisoana mahatsiravina no ataony. Ny asa izay natombok’Andriamanitra tao am-pon’ny olombelona tamin’ny fanomezany ny fahazavany sy ny fahalalany dia tsy maintsy tohizana mandrakariva. Tsy maintsy tsapan’ny tsirairay ny filàny manokana. Tsy maintsy foanana ao am-po ny loto rehetra ary diovina izy mba ho fonenan’ny Fanahy. Tamin’ny fiaiken-keloka sy ny fialana amin’ny ota, tamin’ny vavaka mafana fo sy ny fanokanan-tenany ho an’Andriamanitra, no nanomanan’ireo mpianatra voalohany ny tenany handray ny firotsahan’ny Fanahy Masina tamin’ny Andron’ny Pentekosta. Ilay asa ihany, saingy amin’ny ambaratonga lehibe kokoa, no tsy maintsy atao ankehitriny. Tamin’izany dia tsy maintsy nangataka ny fitahiana fotsiny ilay mpiasa maha-olona ka niandry ny Tompo hanatanteraka ny asa momba azy. Andriamanitra no nanomboka ny asa, ary Izy no hamita ny asany, ka hahatonga ny olona ho tanteraka ao amin’i Jesosy Kristy. Kanefa tsy tokony hisy tsy firaharahiana akory ny fahasoavana asehon’ny ranonorana aloha. Izay ihany no handray fahazavana lehibe kokoa, dia ireo izay miaina araka ny fahazavana efa azony. Raha tsy mandroso isan’andro isika amin’ny fanehoana ireo hatsaram-panahy kristiana miasa, dia tsy hahafantatra ny fisehoan’ny Fanahy Masina amin’ny ranonorana aoriana. Mety hilatsaka amin’ny fo manodidina antsika rehetra izany, nefa tsy ho fantatsika na horaisintsika izany.” Testimonies to Ministers, 506, 507.
The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.
Efa mirotsaka ankehitriny ny ranonorana farany, ary misy ireo mahafantatra azy ka mandray izany; ary misy kosa ireo tsy mahafantatra azy ka noho izany tsy mandray izany. Tsy maintsy fantarina ny ranonorana farany vao azo raisina. Tsy traikefa fotsiny ihany ny ranonorana farany; fa traikefa ateraky ny hafatra izy, nefa ny hafatra dia tsy azo raisina raha tsy ampiasaina ny fomba fiasa marina hanorenana izany hafatra izany. Raha tsy fantarina ny fomba fiasa izay manorenana ny hafatry ny ranonorana farany, dia saiky tsy ho azo atao ny mahatakatra ireo lesona ara-paminaniana izay aseho ao amin’ny fiakaran sy fianjeran’ny fanjakana voarakitra ao amin’ny bokin’i Daniela sy Apokalypsy.
The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.
Ny saina asandratra ho an’izao tontolo izao dia faritan’i Isaia ho ny “fakan’i Jese”, ary ao amin’ny toko fahafito amby roapolo ireo izay “avy amin’i Jakoba” dia “mamaka faka”. Ireo izay “fakan’i Jese” dia faritana ao koa ho “Isiraely”, ary izy ireo no mamony sy mitsimoka aloha, ary aorian’izany dia mameno izao tontolo izao amin’ny voa. Ny lalàn’ny zavaboary dia tsy mifanohitra amin’ny lalàn’ny faminaniana, fa iray ihany ilay Mpanao Lalàna izay namoaka na ny zavaboary na ny faminaniana. Alohan’ny hitondran’ny zavamaniry voa dia tsy maintsy mivoaka avy amin’ny torimaso lalina izy, izay asehon’ny tsiry aloha, ary avy eo ny voninkazo. Isiraely ara-panahy, izay “fakan’i Jese”, dia mandray firotsahan’ny ranonorana miandalana. Manomboka amin’ny “fitsififana” izany ary mitombo ho amin’ny firotsahana feno rehefa feno ny voa asehon’ilay saina izao tontolo izao.
In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.
Ao amin’ny Isaia toko faha‑roapolo amby fito, ny fiandohan’ny famafazana ny ranonorana dia aseho ho mitranga amin’ny fotoana anirian’ny tsimoka “mipoitra.” Raha vao “mipoitra” izy ireo tamin’ny voalohany, dia lazaina fa ny ranonorana dia arotsaka “amin’ny fatra.” “Amin’ny fatra, raha vao mipoitra izy.” Tamin’ny 11 Septambra 2001 no nanombohan’ny famafazana ny ranonorana aoriana narotsaka “amin’ny fatra,” satria tamin’izany fotoana izany ny vary sy ny tsimparifary, na ny hendry sy ny adala, dia mbola nifangaro niaraka ihany.
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Ny fandatsahana lehibe ny Fanahin’Andriamanitra, izay manazava ny tany rehetra amin’ny voninahiny, dia tsy ho tonga mandra-pahazoantsika vahoaka nohazavaina, izay mahalala amin’ny fanandramana ny hevitry ny hoe mpiara-miasa amin’Andriamanitra. Rehefa manana fanokanana feno sy amin’ny fo manontolo ho amin’ny fanompoana an’i Kristy isika, dia hankasitraka izany zava-misy izany Andriamanitra amin’ny alalan’ny fandatsahana ny Fanahiny tsy misy fetra; nefa tsy ho izany raha mbola ny ampahany lehibe indrindra amin’ny fiangonana dia tsy mpiara-miasa amin’Andriamanitra. Tsy mahazo mandatsaka ny Fanahiny Andriamanitra raha miseho miharihary toy izany ny fitiavan-tena sy ny fanomezana fahafaham-po ny tena; raha manjaka ny toe-tsaina izay, raha atao amin’ny teny, dia haneho ilay valintenin’i Kaina hoe: ‘Mpiandry ny rahalahiko va aho?’ Raha ny fahamarinana ho an’izao andro izao, raha ny famantarana izay miha-mihamafy etsy sy eroa, ka manambara fa efa antomotra ny faran’ny zavatra rehetra, dia tsy ampy hampifoha ny herin’ireo izay milaza fa mahalala ny fahamarinana, dia hosaronan’ny haizina mifanaraka amin’ny hazavana izay namirapiratra taminy ireo fanahy ireo. Tsy misy na dia endriky ny fialan-tsiny aza noho ny tsy firaharahiany izay ho hainy atolotra amin’Andriamanitra amin’ilay andro lehibe famaranana ny kaonty. Tsy hisy antony hatolotra ny amin’ny antony tsy niainany sy tsy nandehanany ary tsy niasany tao amin’ny fahazavan’ny fahamarinana masina avy amin’ny tenin’Andriamanitra, ka tamin’izany dia tsy nanambarany tamin’ny tontolo voamaizin’ny ota, tamin’ny alalan’ny fitondran-tenany sy ny fiaraha-miombom-po aminy ary ny zotom-pony, fa ny hery sy ny zava-misy marina amin’ny filazantsara dia tsy azo toherina.” Review and Herald, 21 Jolay 1896.
Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”
Isaia toko fahafito amby roapolo dia manondro ny tantaran’ny fiandohan’ny firotsahan’ny ranonorana farany, rehefa mitsimoka avy amin’ny tany maina ny faka, ary avy eo mitohy hatrany mandra-pahafeno voa ny tany. Ity toko ity dia manambara fa: “Amin’ny fatra, raha vao mitsiry izy, dia hiady hevitra aminy ianao.” Rehefa refesina ho toy ny “fafazana” ny ranonorana farany, dia milaza i Sister White fa ny ranonorana farany dia “mety milatsaka amin’ny fo manodidina antsika rehetra, nefa tsy ho fantatsika na ho raisintsika izany.”
In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”
Amin’ny fanaovany izany dia manondro fiangonana iray izy, izay mifangaro amin’ireo izay manaiky sy ireo hafa izay tsy manaiky ny filatsahan’ny orana. Ao amin’ilay andininy teo aloha dia asehony fa rehefa aidin’Andriamanitra tsy amin’ny fatra ny ranonorana farany, dia izany no manamarika ny fotoana izay tsy hisian’ny fifangaroan’ny virijina hendry sy ny virijina adala intsony, amin’ny filazany hoe: “Rehefa manana fanokanana tanteraka sy amin’ny fo manontolo ho amin’ny fanompoana an’i Kristy isika, dia hankasitraka izany zava-misy izany Andriamanitra amin’ny fandatsahana ny Fanahiny tsy amin’ny fatra; nefa tsy ho izany raha mbola ny ampahany lehibe indrindra amin’ny fiangonana dia tsy mpiara-miasa amin’Andriamanitra.”
The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.
Ny ampahany lehibe kokoa amin’ny fiangonana, na ny ankamaroan’ny fiangonana, dia aseho ao amin’ny Matio toko faha-dimy amby roapolo ho virijina adala, fa araka ny Soratra Masina dia “maro” no antsoina, nefa “vitsy” no voafidy. Ny hendry sy ny adala dia sarahana amin’ny fitondran’Andriamanitra amin’ilay fotoan-tsarotra amin’ny misasakalina, izay mialoha ny lalàna alahady ho avy tsy ho ela. Izany fisarahana izany no mamorona vahoaka iray izay afaka mandray ny firotsahan’ny Fanahy amin’ny fahafenoany ao amin’ny ranonorana farany, ary tonga ho ilay “firenena teraka indray andro monja”. Avy eo ny fototr’i Jese dia hasandratra ho famantarana, ary hameno izao tontolo izao amin’ny voa.
Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.
Isaia toko fahafito amby roapolo dia mampahafantatra fa rehefa nanomboka nararaka “araka ny fepetra” ny ranonorana farany, tamin’ny 11 Septambra 2001, dia “hiady hevitra aminy hianao.” “Amin’ny fepetra, raha mitsimoka izy, dia hiady hevitra aminy hianao.” Nanjary adihevitra avy hatrany teo amin’izao tontolo izao sy teo amin’ny fiangonana ny zava-nitranga tamin’ny 11 Septambra 2001. Hatreto androany mihitsy—mihoatra ny roapolo taona aty aoriana—dia mbola misy ihany ny fanoherana ny filazana fa asan’ny finoana silamo ireny zava-nitranga ireny, fa tsy endriky ny tetika firaisan’ny mpanera-tany. Ny adihevitra nifandraika tamin’ny fahatongavan’ny famafazana ny ranonorana farany dia nanomboka tamin’ny 11 Septambra 2001, nefa ny adihevitra entina manohy amin’izao tontolo izao dia tsy ilay “adihevitra” voatondro ao amin’ny Tenin’Andriamanitra ara-paminaniana. Momba ny faminaniana tahaka ilay manaraka izany adihevitra izany.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Tamin’ny fotoana anankiray, fony aho tany New York City, dia nantsoina aho tamin’ny alina mba hahita trano mijoalajoala miakatra rihana ambonin’ny rihana ho any an-danitra. Nomena antoka ho tsy mety mirehitra ireo trano ireo, ary naorina izy mba hanomezam-boninahitra ny tompony sy ny mpanao azy. Niakatra ambony hatrany sy mbola ambony hatrany ireo trano ireo, ary tao aminy no nampiasana ny akora lafo indrindra. Ireo izay tompon’ireo trano ireo dia tsy nanontany tena hoe: ‘Ahoana no hahafahanay manome voninahitra an’Andriamanitra amin’ny tsara indrindra?’ Tsy tao an-tsainy ny Tompo.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Nieritreritra aho hoe: ‘Indrisy, raha mba hitan’izay mampiasa ny fananany toy izany ny lalany araka izay ahitan’Andriamanitra azy! Manangona trano mijoalajoala izy ireo, nefa hadalana toy inona eo imason’Ilay Mpanjakan’izao rehetra ary ny fandaminana sy ny famolavolany. Tsy dinihiny amin’ny herin’ny fo sy ny saina rehetra ny fomba hahafahany manome voninahitra an’Andriamanitra. Efa tsy hitany intsony izao, dia ny adidy voalohan’ny olona.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Raha nitsangana ireo trano avo sy mijoalajoala ireo, dia nifaly tamin’ny fireharehana feno faniriana mihoa-pampana ny tompony, satria nanam-bola hampiasaina hanomezana fahafaham-po ny tenany sy hampahatezitra fialonana ao amin’ny mpiara-monina aminy izy. Ny ampahany betsaka tamin’ny vola izay nampiasainy toy izany dia azo tamin’ny alalan’ny fanerena, tamin’ny famoretana tsy misy indrafo ny mahantra. Hadinony fa any an-danitra dia voatahiry ny kaontin’ny raharaham-barotra rehetra; voasoratra ao avokoa ny fifanarahana tsy marina rehetra sy ny asa fitaka rehetra. Ho avy ny fotoana izay hahatongavan’ny olona, amin’ny fitaka sy ny fireharehany, amin’ny fetra iray izay tsy havelan’i Jehovah hihoarany, ary hianatra izy fa misy fetra ny fahari-pon’i Jehovah.
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.
“Ny sehatra izay nandalo teo anoloako manaraka dia fampitandremana amin’ny afo. Nijery ireo trano avo sy heverina fa tsy mety may ny olona ka nanao hoe: “Azo antoka tanteraka ireo.” Nefa levon’ny afo ireo trano ireo tahaka ny hoe vita tamin’ny ditra. Tsy nisy na inona na inona azon’ny milina mpamono afo natao mba hampitsaharana ny fandringanana. Tsy nahavita nampandeha ny milina ireo mpamono afo.” Testimonies, boky faha-9, 12, 13.
The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?
Ny fiangonana Advantista, avy hatrany taorian’ny 11 Septambra 2001, dia nitady hanafina andalana tahaka izao tsy ho hitan’izao tontolo izao. Hatao ahoana no tsy hahakasika an’i New York City izany, sy ireo trano avo dia avo izay tsy azon’ny fiara mpamono afo nosakanana ny afo nirehitra taorian’izany? Hatao ahoana no tsy hanambarana ampahibemaso andalana tahaka izao avy amin’ireo soratra izay lazain’ny fiangonana Advantista fa nosoratan’ny mpaminanivavy iray, taorian’ny fahatanterahana tahaka izany?
The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.
Ny fahatongavan’ny fitetezan’ny orana farany, izay manamarika ny fahatongavan’ilay “ady hevitra” ara-paminaniana, dia mampahafantatra koa ny fikomiana farany ataon’ny Advantisma, satria eo no andavany tanteraka ny teny mazava sy tsotra ataon’ilay olona izay ambarany ho mpaminanivavy ho an’ny sisa.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“I Satana dia... manindry mandrakariva ny sandoka—mba hitarika hiala amin’ny fahamarinana. Ny fitaka farany indrindra ataon’i Satana dia ny hanafoana tsy hanan-kery ny fijoroana vavolombelon’ny Fanahin’Andriamanitra. ‘Raha tsy misy fahitana, dia very ny vahoaka’ (Ohabolana 29:18). Hiasa amim-pahakingana i Satana, amin’ny fomba samihafa sy amin’ny alalan’ny fitaovana isan-karazany, mba hampihozongozona ny fitokisan’ny sisa vahoakan’Andriamanitra amin’ny fijoroana vavolombelona marina.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“ဟောပြောချက်များကို ဆန့်ကျင်သော မုန်းတီးမှုတစ်ရပ်သည် စာတန်ဆန်သောသဘောဖြင့် လှုံ့ဆော်ထွက်ပေါ်လာလိမ့်မည်။ စာတန်၏ လုပ်ဆောင်မှုများသည် အသင်းတော်များ၏ ထိုဟောပြောချက်များအပေါ် ယုံကြည်ခြင်းကို တုန်လှုပ်စေခြင်းဖြစ်လိမ့်မည်။ အကြောင်းမှာ၊ ဘုရားသခင်၏ ဝိညာဉ်တော်၏ သတိပေးချက်များ၊ ပြစ်တင်ဆုံးမချက်များနှင့် အကြံပေးညွှန်ကြားချက်များကို လိုက်နာခံယူကြပါက၊ စာတန်သည် မိမိ၏ လှည့်ဖြားမှုများကို သွင်းယူကာ ဝိညာဉ်များကို မိမိ၏ မောဟမှားယွင်းခြင်းများအတွင်း ချည်နှောင်ထားရန် ထိုမျှရှင်းလင်းသော လမ်းကြောင်းကို မရနိုင်သောကြောင့်ဖြစ်သည်။” Selected Messages, book 1, 48.
The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.
Ny famatorana ara-paminaniana na ny vary sy ny tsimparifary dia nanomboka tamin’ny 11 Septambra 2001, tamin’ny fikomiana nanohitra ny Fanahin’ny Faminaniana, izay nanamarika ny famaranana ny fikomiana niandalana izay nanomboka tamin’ny fikomiana nanohitra ny Baiboly tamin’ny 1863.
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
“Isika amin’ny maha-vahoaka antsika dia milaza ho manana ny fahamarinana mialoha noho ny vahoaka hafa rehetra eto ambonin’ny tany. Koa ny fiainantsika sy ny toetrantsika dia tokony hifanaraka amin’izany finoana izany. Eo anoloantsika indrindra izao ny andro izay hamatorana ny marina toy ny vary sarobidy atao amboara ho any amin’ny trano fitahirizana any an-danitra, raha ny ratsy fanahy kosa dia, tahaka ny tsimparifary, angonina ho amin’ny afon’ny andro lehibe farany. Fa ny vary sy ny tsimparifary dia ‘miara-maniry mandra-pahatongan’ny fijinjana.’” Testimonies, boky faha-5, 100.
How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?
Ahoana no nahafahan’ny Advantisma tsy niraharaha izao andalan-teny manaraka izao, izay milaza mivantana fa rehefa nirodana ireo trano ireo dia ho tanteraka ny Apokalypsy toko faha-valo ambin’ny folo, andininy voalohany ka hatramin’ny fahatelo?
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ankehitriny ve dia tonga ilay filazana hoe efa nambarako fa i New York dia ho voafafa amin’ny onjan-dranomasina mahery? Tsy mbola nilaza izany mihitsy aho. Efa nilaza aho fa, raha nijery ireo trano lehibe natsangana tany aho, rihana ambonin’ny rihana, dia hoy aho hoe: ‘Zavatra mampihoron-koditra toy inona no hiseho rehefa hitsangana Jehovah hampihorohoro mafy ny tany! Amin’izay dia ho tanteraka ny tenin’ny Apokalypsy 18:1–3.’ Ny toko fahavalo ambin’ny folo manontolo ao amin’ny Apokalypsy dia fampitandremana momba izay ho avy amin’ny tany. Kanefa tsy manana fahazavana manokana aho momba izay hihatra amin’i New York, afa-tsy izao no fantatro: indray andro any dia harodana ireo trano lehibe any noho ny fihodinana sy fanonganan’ny herin’Andriamanitra. Araka ny fahazavana nomena ahy, dia fantatro fa misy fandringanana eo amin’izao tontolo izao. Teny iray avy amin’ny Tompo, fikasihana iray avy amin’ny heriny mahery, dia hirodana ireo rafitra goavana ireo. Hiseho ireo toe-javatra mahatahotra izay tsy hainay saintsainina akory.” Review and Herald, 5 Jolay 1906.
The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.
Ny olana resahintsika eto dia tsy hoe tanteraka tamin’ny 11 Septambra 2001 ve ireo andinin-teny ireo, fa tena tanteraka tokoa izy ireo; fa ny olana tadiavintsika horesahina dia ilay “adihevitra” izay nanomboka tamin’izany fotoana izany. Ny adihevitra dia momba ny fomba fiasa marina na diso. Ny fiangonana Advantista dia nanomboka ny fandavany ireo fitsipika efatra ambin’ny folo momba ny fanazavana ny faminaniana an’i William Miller tamin’ny 1863, ary efa nandroso hatramin’ny teboka misy azy ankehitriny izy ireo, ka tsy afaka mividy boky fianarana Baiboly nosoratan’ny teolojiana Advantista ianao izay tsy tohanan’ny teolojian’ny Protestanta nihemotra sy ny Katolika Romana imbetsaka. Hatramin’ny 1863 ka hatramin’ny 2001, ary mbola mandraka ankehitriny, ny fomba fiasa izay nasehon’ireo fitsipiky ny fanazavana ny faminaniana nataon’i William Miller tany am-boalohany dia nafoy ka nosoloana ny fomba fiasan’ny Katolika Romana sy ny Protestanta nihemotra. Ilay “adihevitra” ara-paminaniana izay nanomboka rehefa tanteraka ny Apokalypsy toko faha-18, andininy 1 ka hatramin’ny 3, dia momba ny fomba fiasa marina na sandoka.
We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.
Hanohy ny fandinihantsika ny “adi-hevitra” ao amin’ny toko fahafito amby roapolon’ny Isaia isika ao amin’ny lahatsoratra manaraka.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“Isika dia tokony hahafantatra ho an’ny tenantsika izay maha-Kristianisma, izay fahamarinana, izay finoana efa noraisintsika, ary izay fitsipika ao amin’ny Baiboly—dia ireo fitsipika nomena antsika avy amin’ny fahefana ambony indrindra.” The 1888 Materials, 403.