The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.
Ny fomba fiasa ankatoavin’Andriamanitra dia voafaritra mazava ao amin’ny Isaia toko faha-roapolo amby valo sy faha-roapolo amby sivy, izay anehoana izany fomba fiasa izany ho “tsipika mifanindry amin’ny tsipika.” Tamin’ny 11 Septambra 2001 dia nidina ilay anjely mahery ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, ary tamin’izany no namerenany ny fidinana izay efa nataony tamin’ny 11 Aogositra 1840. Tamin’ireo tranga roa ireo, taorian’ny fidinany, dia voatondro fa lavo i Babylona, ary nisy antso natao, ary tsy ho ela dia mbola hatao indray, ho an’ireo izay mbola ao amin’ny firaisany mba hivoaka avy ao aminy. Tamin’ireo tranga roa ireo koa, ilay zava-nitranga izay nahatanteraka ny faminaniana dia nisy fiantraikany maneran-tany; satria tahaka ny nitondrana ny hafatry ny anjely voalohany ho any amin’ny “toeram-pitoriana rehetra eto amin’izao tontolo izao” tamin’ny 1840, dia voakasik’izany sy nahatakatra ny zava-nitranga tamin’ny 11 Septambra 2001 izao tontolo izao manontolo. Ny faminaniana izay tanteraka tamin’ny 11 Aogositra 1840 dia faminaniana izay nanondro fametrahana fifehezana tamin’ny finoana silamo amin’ny loza faharoa, ary vetivety taorian’ny 11 Septambra 2001 dia napetraka ny fifehezana tamin’ny finoana silamo amin’ny Loza fahatelo.
August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.
Ny 11 Aogositra 1840 dia maneho ny fanomezana hery ny hafatra izay nesorina tamin’ny tombo-kaseny tamin’ny fotoanan’ny farany tamin’ny 1798, ary ny 11 Septambra 2001 dia maneho ny fanomezana hery ny hafatra izay nesorina tamin’ny tombo-kaseny tamin’ny fotoanan’ny farany tamin’ny 1989. Ny fitsipika fototra tamin’ny hetsiky ny anjely voalohany dia nohamafisina tamin’ny 11 Aogositra 1840, ary ny fitsipika dia ny foto-kevitry ny andro iray ho taona iray. Ny fitsipika fototra tamin’ny hetsiky ny anjely fahatelo dia nohamafisina tamin’ny 11 Septambra 2001. Io fitsipika io dia ny hoe miorina ny fahamarinana amin’ny alalan’ny fitondrana “andalana manampy andalana,” ka mampiseho fa ny farany dia asehon’ny fiandohana, ary miverina ny tantara. Ny zava-nitranga ara-paminaniana tamin’ny 11 Septambra 2001 dia tsy voapetraka amin’ny alalan’ny tenin’i Sister White mivantana ihany, fa ny mbola manan-danja kokoa dia ny hoe nifanaraka tanteraka tamin’io mariky ny lalana io ihany tao amin’ny tantaran’ny Millerita ireo zava-nitranga ireo. Izay nekena tamin’ny zava-nitranga tamin’ny 11 Aogositra 1840 dia tsy ny fahatanterahan’ny faminaniana loatra, fa ny maha-marina sy maha-azo itokiana ny fomba fandalinana noraisin’i Miller sy ireo namany.
“The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.
“Ny zava-nitranga dia nahatanteraka marina tokoa ilay faminaniana. Rehefa fantatra izany, dia maro be no resy lahatra ny amin’ny fahamarinan’ireo foto-kevitry ny fanazavana ara-paminaniana noraisin’i Miller sy ireo namany, ary tosika mahagaga no nomena ny hetsika momba ny fiavian’i Kristy. Lehilahy manam-pahaizana sy manana toerana no niara-dia tamin’i Miller, na tamin’ny fitoriana na tamin’ny famoahana an-tsoratra ny heviny, ary hatramin’ny taona 1840 ka hatramin’ny 1844 dia niely haingana ny asa.” The Great Controversy, 335.
On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.
Tamin’ny 11 Septambra 2001, rehefa nanomboka norefesina ny ranonorana farany, ny “adi-hevitra” dia teo, ary mbola mitoetra ho eo ihany, momba ny fomba fiasa marina na diso. Ny faminanian’ny hetsika Millerita dia aseho eo amin’ny tabilao 1843 sy 1850, izay ankatoavin-dRahavavy White ho voalamina tamin’ny Tompo, ary koa ho fahatanterahan’ny Habakoka toko faharoa. Ny hafatry ny Millerita, izay novokarina tamin’ny alalan’“ireo foto-kevitry ny fandikana faminaniana noraisin’i Miller sy ireo namany,” ary izay taorian’izany no niteraka ilay “hery manosika mahagaga” izay nanome fahefana ny hafatry ny Antso amin’ny Mamatonalina, dia efa naseho teo amin’ireo tabilao masina roa ireo. Ny faminaniana voaseho teo amin’ireo tabilao masina roa ireo dia nofaritana sy naorina tamin’ny alalan’ireo fitsipiky ny faminaniana nataon’i Miller. Ireo tabilao ireo dia fahatanterahan’ilay didy ao amin’ny Habakoka mba hanehoana maso ireo faminaniana izay efa naorina tamin’ny alalan’ny fomba fiasan’i Miller teo amin’ny “takelaka,” amin’ny endrika maro. Ny Habakoka toko faharoa dia manondro ary mifandray mivantana amin’ilay “adi-hevitra” ao amin’ny Isaia toko fahafito amby roapolo.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Hitsangana eo amin’ny fiambenako aho, ka hametraka ny tenako eo amin’ny tilikambo; ary hiambina aho mba hahita izay holazainy amiko sy izay havaliko raha anariny aho. Habakoka 2:1.
The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.
Ny teny hoe “notsiniana” ao amin’ilay andininy dia midika hoe “niadian-kevitra taminy.” Habakoka, izay maneho ny mpiambina amin’ny hetsiky ny anjely voalohany sy fahatelo, dia hifanandrinana amin’ny adihevitra, ary naniry hahafantatra izay havaliny izy rehefa manomboka ny adihevitra. Ny valiny teo amin’ny tantaran’ny anjely voalohany dia ny famoahana ireo tabilao masina roa, ary ny valiny teo amin’ny tantaran’ny hetsiky ny anjely fahatelo dia ny famoahana ny andiana faminaniana mitondra ny lohateny hoe, Habakkuk’s Two Tables. Ireo tabilao sy ilay andiana famelabelarana dia naorina teo ambonin’ny fomba fiasa asehon’ny tsirairay amin’ireo tantara mifandraika ireo. Ao amin’ny Habakoka, ilay fomba fiasa dia maneho izay ampiasain’ny mpiambina hanorenany ny hafatra, ary izy koa no mamantatra ilay raharaha “iadian-kevitra,” izay miteraka sokajin’olona mpivavaka roa kosa avy eo.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Hijanona eo amin’ny fiambenako aho, ka hijoro eo ambonin’ny tilikambo; ary hiambina aho mba hahita izay holazainy amiko sy izay havaliko raha hanarina ahy Izy. Ary Jehovah namaly ahy ka nanao hoe: Soraty ny fahitana, ary ataovy mazava eo amin’ny vato fisaka izany, mba hahazakazahan’izay mamaky azy. Fa ny fahitana dia mbola ho amin’ny fotoana voatendry ihany; nefa any am-parany dia hiteny izy ka tsy handainga; na dia mitaredretra aza izany, andraso ihany; fa ho avy tokoa izany ka tsy hitaredretra. Indro, ny fanahiny izay miavonavona dia tsy mahitsy ao anatiny; fa ny marina ho velona amin’ny finoany. Habakoka 2:1–4.
One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.
Ny kilasy iray dia hamarinina amin’ny finoana, ary ny kilasy iray kosa dia asandratra amin’ny fanahy, araka ny asehon’ny Fariseo sy ny mpamory hetra. Ny Fariseo dia natoky fomba fiasa iray niorina tamin’ny fomba amam-panao sy lovantsofina, ary ny Fariseo koa dia naneho rafitra ara-pivavahana iray izay nitana ny fifehezana ny andian’ondriny tamin’ny alalan’ny fampiharana rafitra ambaratongam-pahefana notantanan’ireo izay nilaza fa izy ireo no olom-boafidin’Andriamanitra sy mpiaro ny fahamarinana, nefa nony farany dia nandray anjara tamin’ny fanomboana ny Fahamarinana tamin’ny hazo fijaliana. Ny “adihevitra” ara-paminaniana ao amin’ny Isaia toko faha-27 dia mikasika ny tena sy ny sandoka amin’ny fomba fiasa ara-Baiboly. Ireo mpifanandrina ao amin’ilay “adihevitra” dia ireo izay manaraka ny fomba fiasan’ilay Elia ho an’izany fotoana izany, sy ilay rafitra efa ela niorina ananan’ireo manampahaizana momba ny teolojia, izay asehon’ny Synedriona tamin’ny andron’i Kristy.
Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.
Ny toko faha-roapolo amby fito dia manondro fa ny “adihevitra” dia manomboka rehefa “mampitsahatra” Izy, na rehefa Andriamanitra manakana “ny rivotra mahery Azy,” amin’ny “andron’ny rivotra avy any atsinanana.” “Amin’ny refy, raha mipoitra izy, dia hiady hevitra aminy ianao; mampitsahatra ny rivotra mahery Azy Izy amin’ny andron’ny rivotra avy any atsinanana. Koa amin’izany no hanadiovana ny helok’i Jakoba.” Ny teny hoe “hanadiovana” dia midika hoe anaovana fanavotana, ary maneho ny famafana ny ota ao amin’ny fitsarana famotopotorana. Ny fomba fiasa iadian-kevitra dia maneho ny fitsapana izay tsy maintsy lalovana, raha hofafana ny otan’ny olon’Andriamanitra. Ny fomba fiasan’i Elia amin’ny maha-fitsapana azy dia aseho ao amin’ny tantaran’i Kristy, izay efa nampitandremana antsika fa tamin’izany andro izany, ireo izay nandà ny hafatr’i Jaona Mpanao-batisa (izay nofaritan’i Kristy ho Elia), dia tsy nahazo tombontsoa tamin’ny fampianaran’i Jesosy.
The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.
Ang mensahe ng huling ulan ay inihaharap bilang mga aral ni Jesus, sapagkat Siya ang Salita; at higit pa rito, ang huling ulan ay inihaharap bilang “ang pagpapaginhawa,” na binibigyang-kahulugan bilang “ang presensya ng Panginoon.”
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you. Acts 3:19, 20.
Koa mibebaha àry hivalia, mba hovonoina ny fahotanareo, rehefa tonga ny andro famelombelomana avy amin’ny fanatrehan’ny Tompo; ary Izy haniraka an’i Jesosy Kristy, Ilay notorìna taminareo rahateo. Asan’ny Apostoly 3:19, 20.
Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.
I Sister White dia manondro fa ilay anjely izay nidina ao amin’ny Apokalypsy toko faha‑folo, tamin’ny 11 Aogositra 1840, dia “tsy latsaky ny tenan’i Jesosy Kristy mihitsy.” Noho izany, ilay anjely izay nidina tamin’ny 11 Septambra 2001 dia “tsy latsaky ny tenan’i Jesosy Kristy mihitsy.” Ny fidinany ao amin’ny tantara roa tonta dia manamarika ny fiandohan’ilay “adihevitra” ara‑paminaniana momba ny fomba fiasa marina na diso, satria izany dia asehon’ilay boky teny an‑Tanany izay nasaina nohanin’ny vahoakan’Andriamanitra. Fony Izy tany Galilia, Jesosy dia nampianatra ny mpianatra fa tsy maintsy mihinana ny nofony sy misotro ny rany izy ireo, satria nolazainy tany fa Izy no mofo nidina avy any an‑danitra. Tao no nahavery mpianatra betsaka kokoa noho ny tamin’ny fotoana hafa rehetra tamin’ny fanompoany, ary izay niala dia tsy niverina intsony. Ireo izay niala dia nanao izany satria nifidy ny handinika ny fampianarany tamin’ilay fomba fiasa diso, dia ny fakàna ny teniny amin’ny heviny ara‑bakiteny, fa tsy nampihatra izany tamin’ny heviny ara‑panahy marina. Ilay “adihevitra” ao amin’ny Isaia fito amby roapolo dia mariky ny lalan‑paminaniana izay manana vavolombelona maro hanaporofoana fa maneho rafitra efa niorina sy lazaina ho ara‑baiboly amin’ny fandinihana ny Soratra Masina izy, izay mifanandrina amin’ilay fomba fiasa asehon’ny iraka Elia.
It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.
Izy io dia manamarika teboka voafaritra ao anatin’ilay fandalovan’ny fanekena taloha sy ny vahoaka nofidin’Andriamanitra tsikelikely, ary ny fiandohan’ny fifandraisan’ny fanekena amin’ireo “izay tamin’ny andro lasa dia tsy vahoakan’Andriamanitra.” Ny “ady hevitra,” izay zava-dehibe kokoa, dia maneho ny fiandohan’ilay vanim-potoana mifarana amin’ilay lalàn’ny Alahady ho avy tsy ho ela. Ny Alfa sy Omega dia mandrakariva maneho ny farany miaraka amin’ny fiandohana, ary amin’izany fomba izany ilay “ady hevitra” mihitsy dia tonga tandindon’ny iray amin’ny fahotan’ny razantsika, izay tsy maintsy ekena sy ambara, mba hanatanterahana ny vavaka ao amin’ny Levitikosy toko fahenina amby roapolo.
Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour.”
Ny vavak’i Daniela ao amin’ny toko fahasivy dia maneho ilay vavaka izay tsy maintsy atolotra amin’ny famaranana ny telo andro sy tapany ao amin’ny Apokalypsy iraika ambin’ny folo. Izany fe-potoana izany dia aseho ao amin’ny Isaia fito amby roapolo ho ilay fotoana izay “ny tanàna voaro mafy ho lao, ary ny fonenana ho nafoy ka havela ho tahaka ny efitra; ao no hihinanan’ny zanak’omby, ary ao no handriany sy handevonany ny rantsany. Raha malazo ny sampany, dia hotapahina; avy ny vehivavy ka handoro azy amin’ny afo; fa olona tsy manam-pahalalana izy; koa izay nanao azy tsy hamindra fo aminy, ary izay namorona azy tsy haneho fitia azy.”
The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.
Ny vavolombelona roa dia aseho ho “tsy nahazo famindram-po”, satria nanambara faminaniana sandoka izay nampiditra ny vanim-potoanan’ny “efitra” mandritra ny telo andro sy tapany izy ireo. Avy eo dia tonga “firenena tsy manan-tsaina” izy ireo, na dia teo aloha aza dia izy no “tanàna mafy orina”. Nanjary “lao” io tanàna io avy eo, ary “fonenana” izay “nilaozana”. Nanjary taolana maina maty nandry teo amin’ny araben’ny tanànan’i Sodoma sy Egypta izany. Rehefa antsoina hitsangana avy eo ny maty, dia sedraina amin’ny fahotan’ny razany izy ireo, izay ahitana ilay “adi-hevitra” tany am-piandohan’ny vanim-potoana izay manomboka amin’ny fanomezam-pahefana ny hafatra voalohany ka mifarana amin’ny fahatongavan’ny hafatra fahatelo. Ny adi-hevitra dia ny hoe hanaiky sa handà ny fomba fiasa asehon’ilay Elia eo amin’ny tantarany. Tamin’ny 1863, ny razan’ny Advantisma dia nandà ny hafatry ny “impito” an’i Mosesy, izay natolotr’i Elia.
Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.
Manomboka amin’ny volana Jolay 2023, ny sampana malazo ao amin’i Isaia fito amby roapolo dia tsy maintsy manapa-kevitra raha hamerina ny fahotan’ny fiangonana tany Galilia sy ny tantaran’ny 1863, ary koa ny tantaran’ny 11 Septambra 2001. Ny handà ny fomba fiasa asehon’ny Habakoka toko faharoa sy i Isaia fito amby roapolo, ary i Elia sy Jaona Mpanao Batisa ary William Miller, dia famerenana ny fahotan’ny razantsika, fa tsy fandraisana soa avy amin’ireo ohatra masina izay voasoratra ho an’izay tratrin’ny faran’izao tontolo izao.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.
Ary ireo zavatra rehetra ireo dia nanjo azy ho fanoharana; ary voasoratra izy ireny ho fananarana antsika, dia isika izay tratrin’ny faran’izao tontolo izao. Koa izay manao azy ho efa mijoro dia aoka hitandrina, fandrao lavo. Tsy mbola nisy fakam-panahy nahazo anareo afa-tsy izay mahazo ny olombelona ihany; fa mahatoky Andriamanitra, izay tsy hamela anareo halaina fanahy mihoatra noho izay zakanareo; fa miaraka amin’ny fakam-panahy dia hamboariny koa ny làlana hialana, mba hahazakanareo izany. Koa amin’izany, ry malalako indrindra, mandosira ny fanompoan-tsampy. Miteny aminareo tahaka ny amin’ny olon-kendry aho; saintsaino izay lazaiko. 1 Korintiana 10:11–15.
The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!
Ny metodolojia masina no manangana ny hafatry ny Antso amin’ny Misasakalina, izay hafatry ny ranonorana farany. Io hafatra io, rehefa hohanina ara-panahy, dia miteraka fanandramana mifanaraka aminy, tahaka ny nahatonga tamin’ny fomba azo antoka ny sakafo legioma nihinanan’i Daniela sy ireo lehilahy mendrika telo, endrika tsara kokoa sy nofo matavy kokoa. Kanefa ao amin’ny Habakoka toko faharoa, ny vato mahatafintohina ho an’ireo izay mandà ny fanolorana ny fanamarinana amin’ny finoana, dia ny fireharehana, izay manakana azy tsy hanohy hahalala an’i Jehovah. Raha misy fotoana izay tsy ahafahan’ny olon’Andriamanitra hanemotra intsony ny asan’ny fanekena ny metodolojia marina, sy ny fihinanana ny hafatra avy amin’ny tanan’ilay anjely, dia izao izany!
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Tsy tokony hiandry ny ranonorana farany isika. Ho tonga amin’izay rehetra manaiky sy mandray ho azy ny ando sy ny ranonoran’ny fahasoavana izay milatsaka amintsika izany. Rehefa angonintsika ny sombin’ny mazava, rehefa ankasitrahantsika ny famindram-po azo antoka avy amin’Andriamanitra, Izay tia antsika hatoky Azy, dia ho tanteraka ny teny fikasana rehetra. ‘Fa tahaka ny amoahan’ny tany ny tsimony, sy ampitsimohan’ny saha ny voa afafy ao aminy, dia toy izany no hampitsimohan’i Jehovah Tompo ny fahamarinana sy ny fiderana eo anatrehan’ny firenena rehetra.’ Isaia 61:11. Ny tany rehetra dia ho feno ny voninahitr’Andriamanitra.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.
Ny Teny ara-paminanian’Andriamanitra dia nanambara fa rehefa nazera ireo trano lehibe tao New York City, dia hidina ilay anjely ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, ary “ho tanteraka ny Apokalypsy toko fahavalo ambin’ny folo, andininy voalohany ka hatramin’ny fahatelo.” Isaia toko fahafito amby roapolo dia manondro izany fotoana izany ho “andron’ny rivotra avy any atsinanana,” ary izany no fotoana izay anakanana “ny rivotra mahery.” “Amin’ny fatra, raha mitsiry izy, dia hiady hevitra aminy Hianao; ny rivotra mahery Azy dia ampitsahariny amin’ny andron’ny rivotra avy any atsinanana.” Sister White dia manondro izany fotoana izany indrindra ihany koa.
“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.
“Tamin’izany andro izany, raha eo am-pifaranan’ny asam-pamonjena, dia hisy fahoriana ho tonga amin’ny tany, ary ho tezitra ny firenena, nefa hotanana mba tsy hanakana ny asan’ny anjely fahatelo. Amin’izany andro izany ny ‘orana fara,’ na famelombelomana avy eo anatrehan’ny Tompo, no ho avy, mba hanome hery ny feo mafy ataon’ny anjely fahatelo, ary hanomana ny olomasina hiorina amin’ny fotoana izay handrotsahana ny loza fito farany.” Early Writings, 85.
The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.
Tonga ilay fahefana izay mahatezitra ny firenena, rehefa nanomboka nilatsaka ny ranonorana farany. Kanefa raha vantany vao nahatezitra ny firenena izany fahefana izany, dia nofatorana tsy hiasa izy, fa nosoratan’i Isaia fa Izy dia “mampitsahatra ny rivotra mafy avy aminy.” Ny rivotra mafy dia ny rivotra avy any atsinanana, ary izany rivotra izany dia sakanana rehefa manomboka mitsonika ny ranonorana farany, ary efa mifarana ny asam-pamonjena. Ny asam-pamonjena eo am-pamaranana dia ny fotoan’ny fanisiana tombo-kase. “Andalana mifanindry amin’andalana,” ilay rivotra mafy, na rivotra avy any atsinanana, izay sakanana mandritra ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby iray arivo, dia ny rivotra efatra ao amin’ny Apokalypsy toko faha‑fito.
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. Revelation 7:1–3.
Ary rehefa afaka izany zavatra izany dia hitako ny anjely efatra nitsangana teo amin’ny vazan-tany efatra, nihazona ny rivotra efatry ny tany, mba tsy hitsoka amin’ny tany ny rivotra, na amin’ny ranomasina, na amin’ny hazo rehetra akory aza. Ary hitako anjely anankiray hafa niakatra avy tany atsinanana, nanana ny fanombohan-kasen’Andriamanitra velona; ary niantso tamin’ny feo mahery tamin’ireo anjely efatra izy, izay nomena fahefana hanimba ny tany sy ny ranomasina, nanao hoe: Aza manimba ny tany, na ny ranomasina, na ny hazo, mandra-panisy tombo-kase anay ny mpanompon’Andriamanitsika eo amin’ny handriny. Apokalypsy 7:1–3.
The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.
Ny fanisiana tombo-kase ny iray hetsy sy efatra amby efatra alina dia nanehoina mialoha tamin’ny fidiran’i Kristy amim-boninahitra tao Jerosalema. Tao no nitaingenan’i Kristy ampondra (mariky ny finoana silamo), indray mandeha monja teo amin’ny fiainany; ary i Lazarosy no nitarika ny filaharana ho ao Jerosalema. Sister White dia mamantatra an’i Lazarosy ho tandindon’ny tombo-kase ao amin’izany tantara izany.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Tamin’ny fahatarany tsy ho tonga tany amin’i Lazarosy dia nanana fikasana famindram-po Kristy ho an’ireo izay tsy nandray Azy. Nijanona Izy, mba amin’ny fananganany an’i Lazarosy tamin’ny maty no hanomezany porofo iray hafa ho an’ny vahoakany mafy hatoka sy tsy mino fa Izy tokoa no ‘fitsanganana amin’ny maty sy fiainana.’ Tsy nety namoy ny fanantenana rehetra momba io vahoaka io Izy, dia ireo ondry mahantra sy mirenireny amin’ny taranak’Isiraely. Torotoro ny fony noho ny tsy fibebahan’izy ireo. Tamin’ny famindram-pony dia nikasa ny hanome azy ireo porofo iray hafa indray Izy fa Izy no Mpamerina amin’ny laoniny, Ilay hany mahay mampiharihary ny fiainana sy ny tsy fahafatesana. Izany dia tokony ho porofo izay tsy ho azon’ny mpisorona adika vilana. Izany no anton’ny fahatarany tsy hankanesany tany Betania. Io fahagagana fara tampony io, dia ny fananganana an’i Lazarosy, no tokony hametraka ny tombo-kasen’Andriamanitra amin’ny asany sy amin’ny filazany fa Andriamanitra Izy.” Ilay Fitiavan’Andriamanitra, 528, 529.
The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.
Ny fotoana fiandrasana izay nanomboka tamin’ny 18 Jolay 2020 dia asehon’ny fiandrasan’i Kristy talohan’ny nananganany an’i Lazarosy tamin’ny maty. Ny fotoana fiandrasana ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo dia mifarana amin’ny famaranana ny telo andro sy tapany. Nandritra ireo andro ireo dia nandry maty teny an-dalana ireo vavolombelona roa. Ary tahaka ny nananganana an’i Lazarosy tamin’ny maty taorian’ny fotoana fiandrasana, dia tahaka izany koa ireo vavolombelona roa an’i Jaona. Rehefa tafatsangana tamin’ny maty izy ireo, dia mitarika ny filaharana mankany Jerosalema, izay maneho ny “tombo-kasen’Andriamanitra,” sy ny “fahagagana famaranam-boninahitra” izay manamarina ny maha-Andriamanitra an’i Kristy. Ny fitsanganana amin’ny maty dia manondro ny famaranana ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, izay tanterahina raha mbola tazonina tsy hivoaka ireo rivotra efatra, dia ny rivotra avy any atsinanana, ilay rivotra mahery, izay tonga tamin’ny 11 Septambra 2001.
In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.
Amin’ny ora izay lalàn’ny Alahady, dia vahana ireo rivotra ireo mba hitondra fitsarana famaliana amin’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo. Ankehitriny aza dia efa mitsoriaka hiala eo anelanelan’ny rantsan-tanan’ireo anjely efatra izay manakana azy ireo mandritra ny fotoanan’ny fanisiana tombo-kase. Ny iray amin’ireo filazana lalina indrindra ao amin’ny Spirit of Prophecy mifandraika amin’ny andron’ny rivotra avy any atsinanana dia hita ao amin’ny Testimonies, boky fahasivy. Io boky io dia manomboka amin’ireo teny voatsindrimandry eo amin’ny pejy fahiraika ambin’ny folo, ka noho izany dia manomboka ara-panoharana eo amin’ny “sivy iraika ambin’ny folo” izy. Ny lohatenin’ilay toko dia hoe: “Ny Krizy Farany”, nefa izy koa no toko voalohany amin’ny fizarana iray mitondra ny lohateny hoe: “Ho an’ny Fiavian’ny Mpanjaka”.
There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.
Tsy misy porofo milaza fa niniana novain’ireo mpamoaka lahatsoratra izay nanangona ity boky ity ny fizarana sy ny lohatenin’ilay toko; nefa ny fihavian’ny Mpanjaka dia mora fantarina ho ny fihavian’ny mpampakatra, izay ao amin’ny fanoharana ny amin’ireo virijina folo dia miseho miaraka amin’ny krizy amin’ny mamatonalina izay ateraka ao amin’ireo virijina noho ny fisiana na ny tsy fisian’ny diloilo ao amin’ny fanakany. Ny krizy amin’ny mamatonalina izay efa manakaiky ankehitriny dia, araka ny asehon’ny lohateny,—ny krizy farany ho an’ireo virijina folo. Amin’izany krizy izany no anehoan’izy ireo raha manana ny diloilo izy, na tsy manana izany. Ny diloilo dia tsy ny Fanahy Masina fotsiny ihany; voafaritra mazava tsara izany ho ny Fanahy Masina, ary koa ho ny hafatra marina, ary koa ho ny toetra marina.
The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.
Ny fomba fiasa marina no mametraka ny hafatra marina momba ny Antso Akoholahy Amin’ny Mamatonalina, ary izany hafatra izany, rehefa raisina sy ankatoavina amin’ny asa, no mamoaka ny toetra marina. Izany toetra izany, amin’ny krizy farany, no toetra mandray ny tombo-kasen’Andriamanitra. Ny fizotran’ny fanisiana tombo-kase ny olon’Andriamanitra dia nanomboka tamin’ny fahatongavan’ny andron’ny rivotra avy any atsinanana, tamin’ny 11 Septambra 2001. Ny hafatra tamin’izany fotoana izany dia tokony hohanina tamin’izay. Ny hoe hihinana sa tsy hihinana dia asehon’ny “ady hevitra” ao amin’i Isaia, ary koa amin’ny fanontanian’i Habakoka momba izay tokony havalin’ny mpiambina ao amin’ny fifandirana. Ny fotoana fiandrasana ao amin’ny Matio toko faha-dimy amby roapolo sy ao amin’i Habakoka dia mifarana amin’ny fanehoana sokajy roa amin’ny mpivavaka. Ny fotoana fiandrasana, izay asehon’ny telo andro sy tapany ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, dia saiky tapitra.
That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.
Io fotoam-piandrasana io dia aseho koa eo am-piandohan’ilay toko ao amin’ny boky fahasivy, amin’ny alalan’ny andinin-teny iray avy ao amin’ny Hebreo, izay anaovan’i Paoly famintinana ny andininy fahaefatra ao amin’ny Habakoka toko faharoa. Ny filazan’i Paoly dia mametraka ny Habakoka 2 ao anatin’ny fihetsik’ilay anjely fahatelo, satria tao amin’izany tantara izany no nifindran’i Kristy ho ao amin’ny Efitra Masina Indrindra, ary tao amin’izany tantara izany no nampahafantarana ny fahazavan’ny asa fanompoany amin’ny maha-Mpisoronabe Azy, ary ao amin’ny bokin’ny Hebreo no anehoan’i Paoly ny fanambarana mazava indrindra momba ny asa fanompoan’i Kristy amin’ny maha-Mpisoronabe Azy ao amin’ny Tenin’Andriamanitra.
Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:
Habakoka tokoa, tao anatin’ny hetsiky ny anjely voalohany, dia mbola tsy nahafantatra ny fihetsik’i Kristy hiditra ao amin’ny Efitra Indrindra Masina, satria tsy tanteraka izany raha tsy tamin’ny faran’ny fanambarana ny Antso Mamatonalina. Ny fotoam-pahatarana resahin’i Paoly dia ny fotoam-pahataran’i Habakoka sy Matio, nefa io no fotoam-pahatarana izay hanomboka amin’ny 18 Jolay 2020. Ny andininy farany ao amin’ny Habakoka tokoa dia maneho ny famaranana ny Antso Mamatonalina ao amin’ny tantaran’ny Millerita, sy ny fahatongavan’ny anjely fahatelo:
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Fa Jehovah kosa dia ao amin’ny tempoliny masina; aoka hangina eo anoloany ny tany rehetra. Habakoka 2:20.
Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.
Ny Testimonies, volume fahasivy dia manasongadina, manomboka eo amin’ny pejy iraika ambin’ny folo (sivy-iraika ambin’ny folo), ny fanoharana momba ireo virijina folo, ny fotoana niandrasana sy ny fifandraisany amin’i Habakoka sy Matio, ary ny krizy farany sy ny 11 Septambra 2001, rehefa tonga ny adihevitra ara-paminaniana.
“Section 1—For the Coming of the King
“Fizarana 1—Ho an’ny Fihavian’ny Mpanjaka”
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“‘Fa vetivety ihany, dia ho avy Ilay ho avy, ka tsy hitaredretra.’ Hebreo 10:37.
“The Last Crisis
« Ny Krizy Farany »
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
“Velona isika ankehitriny ao amin’ny fotoanan’ny farany. Ny famantarana ny fotoana, izay tanteraka haingana, dia manambara fa efa antomotra indrindra ny fihavian’i Kristy. Manetriketrika sy manan-danja ireo andro iainantsika. Ny Fanahin’Andriamanitra dia esorina tsikelikely nefa azo antoka hiala amin’ny tany. Efa mihatra sahady amin’ireo mpaniratsira ny fahasoavan’Andriamanitra ny loza sy ny fitsarana. Ny loza eny an-tanety sy any an-dranomasina, ny toetry ny fiaraha-monina tsy milamina, ary ny fampitandreman’ny ady, dia famantarana mampahatahotra. Mialoha lalana ireo zava-mitranga manatona izay manana halehibiazana fara tampony izany.
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
“Ny herin’ny ratsy dia mampiray ny tafiny sy manamafy ny firaisany. Mihatanjaka izy ireo ho amin’ilay krizy lehibe farany. Fiovana lehibe no tsy ho ela dia hitranga eo amin’ny tontolontsika, ary haingana dia haingana ny fihetsiketsehana farany.”
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
“Ny toe-javatra miseho eto amin’izao tontolo izao dia mampiseho fa eo an-dohantsika indrindra ny andro feno fahoriana sy tabataba. Feno famantarana ny amin’ny fifandirana mahatsiravina hitranga tsy ho ela ny gazety mivoaka isan’andro. Matetika no mitranga ny fandrobana atao amim-pahasahiana. Mahazatra ny fitokonana. Misy halatra sy famonoana olona atao etsy sy eroa. Ny olona azon’ny demonia dia mamono lehilahy sy vehivavy ary zaza madinika. Lasa voababo amin’ny faharatsiana ny olona, ary manjaka ny karazan-dratsy rehetra.
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.
“Ny fahavalo dia nahomby tamin’ny fanodikodinana ny rariny sy tamin’ny famenoana ny fon’ny olona amin’ny faniriana hahazo tombontsoa ho an’ny tena.”
“‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
“‘Ny rariny mitsangana eny lavitra: fa ny fahamarinana dia lavo eny an-dalambe, ary ny hitsiny tsy mahazo miditra.’ Isaia 59:14. Ao amin’ireo tanàna lehibe dia misy vahoaka maro velona ao anatin’ny fahantrana sy ny fahoriana, saika tsy manan-kohanina, fialofana, na fitafiana; kanefa ao amin’ireo tanàna ireo ihany dia misy koa ireo izay manana mihoatra noho izay irin’ny fo, izay miaina an-karem-be, mandany ny volany amin’ny trano voakolokolo sy voaravaka lafo vidy, amin’ny firavaka enti-manatsara tena, na ratsy lavitra noho izany aza, amin’ny fanomezana fahafaham-po ny filan’ny nofo, amin’ny zava-pisotro mahamamo, paraky, ary zavatra hafa izay manimba ny herin’ny atidoha, mampitotongana ny saina, ary manambany ny fanahy. Miakatra eo anatrehan’Andriamanitra ny fitarainan’ny olombelona matin-kanoanana, raha amin’ny alalan’ny karazam-pampahoriana sy fanambakana rehetra kosa ny olona no manangona harena goavana tsy hita pesipesenina.”
“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 iray, fony aho tany an-Tanànan’i New York, dia nantsoina aho tamin’ny alina mba hijery trano miakatra rihana ambonin’ny rihana mankany an-danitra. Nomena antoka fa tsy mety may ireo trano ireo, ary naorina mba hanomezam-boninahitra ny tompony sy ny mpanorina azy. Niakatra ambony hatrany ireo trano ireo, ary tao aminy dia ny akora lafo indrindra no nampiasaina. Ireo izay tompon’ireo trano ireo dia tsy nanontany tena hoe: ‘Ahoana no fomba tsara indrindra ahafahantsika manome voninahitra an’Andriamanitra?’ 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: ‘Enga anie ireo izay mampiasa ny fananany toy izao hahita ny làlany araka ny fahitan’Andriamanitra azy! Manangona trano mijoalajoala izy, nefa fahadalana toy inona eo imason’Ilay Mpanjakan’izao rehetra izao ny fikasan’izy ireo sy ny tetik’asany. Tsy dinihiny amin’ny herin’ny fo sy ny saina rehetra ny amin’ny fomba hanomezany voninahitra an’Andriamanitra. Very tsy hitany intsony izao, dia ny adidy voalohan’ny olombelona.’”
“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 dia avo ireo, dia nifaly tamin’ny fireharehana feno fanirian-daza ny tompony, satria nanana vola hampiasaina ho fanomezana fahafaham-po ny tena sy hampiteraka ny fialonan’ny mpifanolo-bodirindrina aminy izy. Betsaka tamin’ny vola nampiasainy tahaka izany no azo tamin’ny fampahoriana, tamin’ny faneriterena sy fanosihosena ny mahantra. Hadinony fa any an-danitra dia voatahiry ny fitanana an-tsoratra ny raharaham-barotra rehetra; ny fifanarahana tsy marina rehetra, ny asa fitaka rehetra, dia voasoratra ao. Ho avy ny fotoana izay hahatongavan’ny olona, amin’ny fitakiany sy ny fiavonavonany, amin’ny fetra iray izay tsy havelan’ny Tompo hihoarany, ary hianarany 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, 11–13.
“Ny seho izay nandalo teo anatrehako manaraka dia fanairana noho ny afo. Nijery ireo trano avo sy heverina ho tsy mety levon’ny afo ny olona ka nanao hoe: ‘Tena voaaro tanteraka ireo.’ Kanjo levon’ny afo ireo trano ireo toy ny hoe vita tamin’ny dity. Tsy nisy azon’ny milina famonoana afo natao mba hampitsaharana ny fandringanana. Tsy nahavita nampandeha ireo milina ireo ny mpamono afo.” Testimonies, volume 9, 11–13.
The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.
Ny “adihevitra” izay niseho momba ny metodôlôjia tany am-piandohan’ilay vanim-potoana asehon’ny Daniela toko voalohany; ary koa asehon’ny Daniela toko voalohany ka hatramin’ny fahatelo; ary koa asehon’ny tantara manomboka ny 11 Aogositra 1840; ary koa aseho ao amin’ny tantaran’ny Jaona toko fahenina, tamin’ny krizy tany Galilia; ary koa asehon’ny tantaran’ny 11 Septambra 2001 (hatramin’ny 18 Jolay 2020), dia averina indray ankehitriny, tsy ao anatin’ny Advantisma amin’ny ankapobeny, fa eo amin’ireo taolana maina maty izay sintonina hiala amin’ny torimasony noho ny “feo” miantso mafy any an-efitra.
We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka ny fandinihana ny amin’ny metodôlôjia izay ilay ranonorana farany, araka ny anehoana azy ao amin’ny Isaia toko faha-valo amby roapolo sy faha-sivy amby roapolo.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.
Ary reko koa ny feon’ny Tompo nanao hoe: Iza no hirahiko, ary iza no handeha ho antsika? Dia hoy izaho: Inty aho; iraho aho. Ary hoy Izy: Mandehana, ka lazao amin’ity firenena ity hoe: Mihainoa tokoa ianareo, nefa aza mahalala; ary mijere tokoa ianareo, nefa aza mahafantatra. Ataovy matavy ny fon’ity firenena ity, ary ataovy mavesatra ny sofiny, ary tampeno ny masony; fandrao hahita amin’ny masony izy, sy handre amin’ny sofiny, sy hahalala amin’ny fony, ka hiverina, dia ho sitrana. Dia hoy izaho: Tompo ô, mandra-pahoviana? Ary hoy Izy namaly: Mandra-pahafoana ny tanàna ka tsy hisy mponina, sy ny trano ka tsy hisy olona, ary ny tany ho lao indrindra; ary Jehovah hampanalavitra ny olona, ka ho lehibe ny fandaozana ao afovoan’ny tany. Kanefa mbola hisy ampahafolony ihany ao aminy, ary hiverina izany, nefa mbola holevonina ihany; tahaka ny hazo teil sy tahaka ny hazo ôka, izay mbola misy foto-kazo ao aminy, rehefa mihintsana ny raviny; dia tahaka izany no hahatonga ny taranaka masina ho foto-kazony. Isaia 6:8–13.