Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.
Nilaza i Sister White fa rehefa harodana ireo trano lehibe tao New York City, dia ho tanteraka ny Apokalypsy toko faha-18, andininy 1 hatramin’ny 3.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Ary rehefa afaka izany zavatra izany, dia nahita anjely iray hafa nidina avy tany an-danitra aho, nanana fahefana lehibe; ary nohazavain’ny voninahiny ny tany. Ary niantso mafy tamin’ny feo mahery izy ka nanao hoe: Rava Babylona lehibe, rava izy, ka tonga fonenan’ny demonia sy fitoeran’ny fanahy maloto rehetra ary tranom-borona ho an’ny vorona maloto sy ankahalaina rehetra. Fa ny firenena rehetra dia nisotro tamin’ny divain’ny fahatezeran’ny fijangajangany, ary ny mpanjakan’ny tany dia nijangajanga taminy, ary ny mpandranto amin’ny tany dia tonga nanan-karena noho ny haben’ny zava-tsoa mahafinaritra azy. Apokalypsy 18:1–3.
By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.
Tamin’ny 11 Septambra 2001, dia efa nijangajanga tamin’ny fiangonana romana ireo “mpanjakan’ny” tany. Taorian’ny Ady Lehibe Faharoa, ny Filoha Harry S. Truman no voalohany, tamin’ny 1951, nanendry masoivoho ho any Vatikana. Nolavin’ny Kongresin’i Etazonia tsy misy fihambahambana ny fikasany hanorina fifandraisana ara-politika amin’ny fitondrana papaly, nefa tsy toy izany kosa rehefa am-polony taona tatỳ aoriana ny Filoha Ronald Reagan, tamin’ny 1984, nanendry masoivoho ho any Vatikana. Tamin’ny 2001, dia efa nijangajanga tamin’i Vatikana ny firenena rehetra tamin’ny fananganana fifandraisana ara-diplomatika tamin’ilay vehivavy janga avy any Tyro.
By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.
Tamin’ny 11 Septambra 2001 dia nisotro ny divain’ny fahatezeran’ny fijangajangany avokoa ny “firenena” rehetra. Ny divain’i Babylona dia maneho ireo karazam-pahadisoana samihafa rehetra atolotry ny fahefana papaly, nefa ilay karazana divay tokana manokana voatondro ao amin’ireo andininy ireo dia ny divain’ny fahatezeran’ny fijangajangany. Ny fahatezeran’ny fahefana papaly dia ny fanenjehany ireo izay tsy ifanarahany hevitra aminy. Tanterahiny izany fanenjehana izany amin’ny alalan’ny fampiasany ny fahefan’ny fanjakana hanao ny asa malotony. Ny divain’ny fahatezerany dia ilay tavoahangy manokan’ny fahadisoany izay maneho ny fihetsika fampiasana ny fanjakana hanohitra ireo izay heveriny ho mpivadi-pinoana.
In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.
Tamin’ny vanim-potoana nanomboka ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844, ny Advantisma Millerita, izay efa nantsoina hivoaka avy tao amin’ny Vanim-potoanan’ny Haizina, ary izay nosarahina tamin’ireo fiangonana protestanta izay tamin’izany no tonga zanakavavin’i Roma, dia tonga ilay tandroka protestanta marina teo amin’ilay bibidia avy amin’ny tany izay vao nipoitra. I Petera dia mamantatra ny toetran’ireo olon’Andriamanitra vao nofidina ireo amin’ny maha-firenena azy.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Fa ianareo kosa dia taranaka voafidy, fisoronana mpanjaka, firenena masina, vahoaka voatokana ho fananany; mba hanehoanareo ny fiderana Ilay niantso anareo hiala tamin’ny maizina ho amin’ny fahazavany mahagaga; ianareo izay taloha tsy firenena, fa ankehitriny dia vahoakan’Andriamanitra; izay tsy nahazo famindram-po, fa ankehitriny dia efa nahazo famindram-po. 1 Petera 2:9, 10.
By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.
Tamin’ny 11 Septambra 2001, ny fiangonana Advantista Mitandrina ny Andro Fahafito dia efa nanao izany sahady, ary matetika nampiasa ny rafitra pôlitikan’ny governemantan’i Etazonia mba hanafihana ireo izay noheveriny ho mpivadi-pinoana. Ela be talohan’ny 2001, ny Advantista dia efa nisotro tamin’ilay divay manokana avy any Babylona izay maneho ny fampiasana ny fahefan’ny fanjakana hanafihana ireo izay noheveriny ho mpivadi-pinoana.
Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.
Efraima dia tandindon’ny fikomian’i Jeroboama sy ny fanjakana avaratr’i Isiraely, ary Isaia dia manomboka ny toko faha‑valo amby roapolo amin’ny firesahana ny fiangonana Advantista Mitandrina ny Andro Fahafito ho mpimamo ao Efraima.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.
Loza ho an’ny satroboninahitry ny fireharehana, dia ireo mamo ao Efraima, izay ny hakanton’ny voninahiny dia voninkazo malazo, izay eo an-tampon’ny lohasaha lonaka an’ireo resin-divay! Indro, Jehovah manana iray mahery sy matanjaka, izay tahaka ny tafio-drivotra misy havandra sy tafiotra mandringana, tahaka ny safo-drano avy amin’ny rano mahery mihoatra, no hanjera izany amin’ny tany amin’ny tànana. Ny satroboninahitry ny fireharehana, dia ireo mamo ao Efraima, dia hohitsahin’ny tongotra; ary ny hakanton’ny voninahitra, izay eo an-tampon’ny lohasaha lonaka, dia ho tonga voninkazo malazo sady ho tahaka ny voankazo masaka aloha loatra alohan’ny fahavaratra; izay raha vao hitan’izay mijery azy, dia mbola eo an-tànany ihany no laniny avy hatrany. Amin’izany andro izany Jehovah, Tompon’ny maro, no ho satroboninahitry ny voninahitra sy fehiloha tsara tarehy ho an’ny sisa amin’ny olony, ary ho fanahin’ny fitsarana ho an’izay mipetraka hitsara, sy ho hery ho an’izay mampiverina ny ady ho eo am-bavahady. Fa ireny koa dia nivily noho ny divay, ary very lalana noho ny toaka mahery; ny mpisorona sy ny mpaminany dia nivily noho ny toaka mahery, safotry ny divay izy, very lalana noho ny toaka mahery; diso amin’ny fahitana izy, tafintohina amin’ny fitsarana. Fa feno loany sy fahalotoana ny latabatra rehetra, ka tsy misy fitoerana madio. Isaia 28:1–8.
The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.
Tonga tamin’ny 11 Septambra 2001 ny Loza fahatelo, ary tonga teo amin’ilay “satroboninahitra” izy, izay maneho ny fitarihan’ireo “mpisotro mamo ao Efraima.” Tsy namely ny foiben’ny fiangonana tany Maryland tamin’ny fiaramanidina feno solika izany, nefa nanamarika ny tsy fahafahan’izy ireo mamantatra fa ny fahatongavan’ny finoana silamo amin’ilay Loza fahatelo no fiandohan’ny hafatry ny ranonorana farany an’ilay anjely fahatelo. Izany no fiandohan’ilay hafatra sy asa izay tena ambaran’izy ireo fa natsangana mba hotorina. Izy ireo dia aseho ho tsy ny satroboninahitra ihany, izay maneho fitarihana, fa ho ny “satroboninahitry ny fireharehana” koa, ka amin’izany dia fantarina ho iray amin’ireo sokajin’olona mpivavaka roa izay nateraka taloha sy mbola ateraky ny adihevitra ao amin’ny Habakoka toko faharoa. Tamin’ny 11 Septambra 2001, ny mpiambina ao amin’i Habakoka dia nandray ny toerany teo amin’ny ady teo am-bavahady.
The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.
Ny vavahadin’i Jerosalema no toerana nanatanterahana ny fifandraisan’ny mponin’i Jerosalema. Ny ady teo am-bavahady dia maneho ilay “adi-hevitra” ao amin’ny toko teo aloha ao amin’i Isaia, izay nanomboka tamin’ny andron’ny rivotra avy any atsinanana (andron’ny Islamo). Ireo sokajin’ny mpivavaka roa ao amin’i Habakoka ao amin’ilay andalan-teny dia asehon’ny satroboninahitra roa. Ireo mpimamo ao Efraima, izay efa tamin’izany fotoana izany no nampiasa ny fahefan’ny fanjakana handresena ny heviny nanoloana ireo izay noheveriny ho mpivadi-pinoana, dia ampitahaina amin’ny satroboninahitry ny Tompon’ny maro. Rehefa aseho ho Tompon’ny maro i Kristy, dia tandindon’ny asany amin’ny maha-Mpitari-tafiky ny tafiny Azy izany. Ny ady eo am-bavahady dia ilay ady asehon’ny adi-hevitra momba ny teolojia marina sy diso.
It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.
Tsy ny fitarihan’ny Fihaonambe Foibe ihany no aseho ho toy ny mpimamo amin’i Efraima, fa ny mpisorona koa (ny asa fanompoana pastôraly), ary ny mpaminany koa (ireo teolojiana sy mpanabe) dia nivily lalana noho ny zava-pisotro mahery. Araka ny lazain’i Isaia ao amin’ny andininy fanokafana ny faminaniany, dia ny fiangonana manontolo izany.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.
Ny fahitan’i Isaia, zanak’i Amoza, izay hitany ny amin’i Joda sy Jerosalema tamin’ny andro nanjakan’i Ozia sy Jotama sy Ahaza ary Hezekia, mpanjakan’ny Joda. Mihainoa, ry lanitra, ary mandrenesa, ry tany; fa Jehovah no niteny hoe: Zanaka no notezaiko sy notezaiko lehibe, nefa izy nikomy tamiko. Ny omby mahalala ny tompony, ary ny boriky mahalala ny fihinanam-bilon’ny tompony; fa ny Isiraely tsy mahalala, ny oloko tsy mihevitra. Indrisy, firenena mpanota, olona vesaran-keloka, taranaky ny mpanao ratsy, zanaka mpanao ratsy! Efa nahafoy an’i Jehovah izy, efa nampahatezitra ny Iray Masin’ny Isiraely, efa nihemotra izy. Nahoana no mbola hokapohina ihany ianareo? Mbola hiodina bebe kokoa ihany ianareo; ny loha rehetra marary, ary ny fo rehetra reraka. Isaia 1:1–5.
The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.
Marary ny firenena mpanota, ary efa nihoatra ny fotoana izay mbola azo omena fanafody hanova ny fony sy ny sainy izy. Lazain’i Isaia fa ny mamo dia efa nivoaka niala tamin’ny làlana, ary i Jeremia no manondro io làlana io ho “làlana fahiny.” Tamin’ny 11 Septambra 2001 no nanomboka nilatsaka ny ranonorana farany, ary i Jeremia dia manambara fa rehefa mandeha amin’ny làlana fahiny isika, izay ilay “làlana” efa nialan’ny mamo, dia eo no ahitantsika ny fitsaharan’ny ranonorana farany.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Izao no lazain’i Jehovah hoe: Mijanòna eo amin’ny làlana ianareo, ka jereo, ary anontanio ny amin’ny lalana fahiny, izay misy ny lalana tsara; ary mandehana eo aminy, dia hahita fitsaharana ho an’ny fanahinareo ianareo. Nefa hoy izy: Tsy handeha eo izahay. Ary nametraka mpiambina ho aminareo koa Aho ka nanao hoe: Mihainoa ny feon’ny anjomara. Nefa hoy izy: Tsy hihaino izahay. Koa mihainoa, ianareo firenena, ary fantaro, ry fiangonana, izay ao aminy. Mihainoa, ry tany: indro, Izaho hitondra loza amin’ity firenena ity, dia ny vokatry ny fisainany, satria tsy nihaino ny teniko izy, na ny lalàko aza, fa nolaviny. Jeremia 6:16–19.
The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.
Ny mamo ao Efraima dia efa nivily tamin’ny 11 Septambra 2001, ary efa nitodika “nianavaratra nihemotra” izy ireo tamin’ny 1863, raha nanomboka ny dingan’ny fandavàna ny “lalana fahiny.” Ao amin’ny “lalana fahiny” no ahitana ny fitsaharana sy ny famelombelomana avy amin’ny ranonorana farany, ary izany ranonorana izany dia nanomboka tamin’ilay fotoana indrindra nanononana ny “Loza” taminy. Ny “Loza” fahatelo avy amin’ny Islamo dia tsy takatry ny satroboninahitry ny fireharehan’i Efraima, satria efa nandà tsikelikely ireo fahamarinana fototra izay mamantatra ny anjara asan’ny Islamo ao amin’ny faminaniana izy ireo. Jeremia dia manambara fa tamin’izany fotoana izany ny Tompo dia nanangana mpiambina, dia ireo mpiambina resahin’i Habakoka, ary izy ireo dia nitory tamin’ny mamo ao Efraima, tao amin’ny ady teo am-bavahady, fa tokony hihaino ny feon’ny trompetra izy. Ilay “Loza” fahatelo izay tonga tamin’ny 11 Septambra 2001 dia ny Trompetra fahafito.
Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.
Nomarihin’i Isaia fa: “Lasa mivily lalana noho ny fisotroana mahery izy; diso fahitana izy, ary tafintohina amin’ny fitsarana. Fa ny latabatra rehetra dia feno loany sy fahalotoana, ka tsy misy toerana madio.” Ny latabatra sandoka, izay nampidirina tamin’ny 1863, izay nanala ny “fito heny,” ary nitaky taratasy fanazavana hiaraka aminy, dia maneho ny sandokan’ireo latabatra masina roa ao amin’i Habakoka; nefa ny “latabatra” sandoka izay nampiasain’ireo mpimamo dia feno loany, ary diso fahitana izy. Ny mpiambina ao amin’i Habakoka sy Jeremia dia nasaina, teo amin’ny adihevitra momba ny fomba fiasa, hanoratra ny “fahitana” eo ambonin’ny “latabatra”; kanefa ny latabatra sandokan’ilay mpimamo kosa dia mampiseho fahitana diso.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Raha tsy misy fahitana, dia very ny vahoaka; fa sambatra izay mitandrina ny lalàna. Ohabolana 29:18.
The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”
Nolavin’ny mamoan’i Efraima ny lalàn’Andriamanitra, kanefa ny tontolon-kevitry ny “adi-hevitra,” dia ny ady eo am-bavahady, dia ny lalàna ara-paminanian’Andriamanitra, araka izay asehon’ny fomba fiasa napetraka tao amin’ny hetsiky ny anjely voalohany sy fahatelo. Rehefa voapetrak’i Isaia ao amin’ny andininy valo voalohany amin’ny toko fahavalo amby roapolo ny toe-javatra iresahany, dia avy eo izy no mamantatra ny fomba fiasa izay ilay ranonorana farany, ary ambarany manokana fa ireo mamo ireo no “olona mpaniratsira, izay manapaka” “ao Jerosalema.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Iza no hampianariny fahalalana? ary iza no hampahafantariny ny fampianarana? Izay nofongorana tamin’ny ronono sy nosarahana tamin’ny nono. Fa didy no atao ambonin’ny didy, didy ambonin’ny didy; andalana ambonin’ny andalana, andalana ambonin’ny andalana; etỳ kely, ary erỳ kely; fa amin’ny molotra miakanakana sy amin’ny fiteny hafa no hitenenany amin’ity firenena ity. Izy no nilazany hoe: Ity no fitsaharana hampitsaharana ny sasatra; ary ity no famelombelomana; nefa tsy nety nihaino izy. Koa ny tenin’i Jehovah dia tonga taminy ho didy ambonin’ny didy, didy ambonin’ny didy; andalana ambonin’ny andalana, andalana ambonin’ny andalana; etỳ kely, ary erỳ kely; mba handehanany ka hianjerany mihemotra, dia ho torotoro sy ho voafandrika ary ho voasambotra. Koa henoy ny tenin’i Jehovah, ianareo lehilahy mpaniratsira izay manjaka amin’ity firenena izay any Jerosalema ity. Satria ianareo nanao hoe: Efa nanao fanekena tamin’ny fahafatesana izahay, ary tamin’ny fiainan-tsi-hita no nifanaovanay; raha mandalo ny loza manafotra, dia tsy hahatratra anay izany; fa ny lainga no nataonay fialofana, ary teo ambanin’ny fitaka no niafenanay; koa izao no lazain’ny Tompo Jehovah: Indro, Izaho mametraka ao Ziona vato ho fanorenana, dia vato voasedra, vato fehizoro sarobidy, fanorenana mafy orina; izay mino dia tsy hietry handositra. Ny fitsarana koa hataoko ho famolaina, ary ny fahamarinana ho firaka fandrefesana; ary ny havandra hamafa ny fialofan’ny lainga, ary ny rano hanafotra ny fitoerana fiafenana. Ary ho foana ny fanekenareo tamin’ny fahafatesana, ary tsy haharitra ny fifanarahanareo tamin’ny fiainan-tsi-hita; raha mandalo ny loza manafotra, dia hotsahivina amin’izany ianareo. Isaia 28:9–18.
The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.
Ny “ady hevitra” eto dia faritana amin’izao teny izao: “iza no hampianariny fahalalana? ary iza no hampahafantariny ny fampianarana?” Ny hoe “iza” dia miresaka amin’ireo izay mety ho mpianatra, nefa ny lohahevitra dia ny fahazoana ny fampianarana, izay fahalalana. Rehefa voavaha ny bokin’i Daniela, dia misy fitomboan’ny fahalalana, izay maneho fitomboan’ny fahatakarana ireo fahamarinan’ny Tenin’Andriamanitra. Ny teny hoe “fampianarana” dia midika fitambarana finoana, foto-kevitra, fampianarana, na fitsipika izay mandrafitra rafitra manokana iray amin’ny fisainana na vatan-kevitra iray amin’ny fahalalana. Mba hahatakarana ireo “fampianarana” ara-Baiboly dia ilaina ny fomba fiasa ara-Baiboly iray hanorenana izany vatan-kevitry ny fahalalana izany.
The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”
Ny fomba fiasa dia voafaritra hoe: “didy mifanindry amin’ny didy, didy mifanindry amin’ny didy; andalana mifanindry amin’ny andalana, andalana mifanindry amin’ny andalana; kely etỳ, ary kely erỳ.” Ny fomba fiasa izay namantarana ny 11 Septambra 2001 ho fahatongavan’ny “Loza” fahatelo dia miorina amin’ny fampiarahana ny andalana ara-paminanian’ny “Loza” voalohany amin’ny andalana ara-paminanian’ny “Loza” faharoa, izay manome vavolombelona roa momba ny andalan’ny “Loza” fahatelo. Izany fomba fiasa izany no fitsapana ny “ady hevitra” izay mamoaka sokajin’ny mpivavaka roa, satria “ny tenin’i Jehovah dia tonga taminy hoe didy mifanindry amin’ny didy, didy mifanindry amin’ny didy; andalana mifanindry amin’ny andalana, andalana mifanindry amin’ny andalana; kely etỳ, ary kely erỳ; mba handehanany ka hihemotra, dia ho torotoro sy ho voafandrika ary ho voasambotra.”
The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.
Ny fahatafintohinana dimy an’ireo lehilahy mpaniratsira izay mitondra an’i Jerosalema dia maneho ireo virijina dimy adala. Mazava tsara fa fitsapana izany fomba fiasa izany; fa ireo mpimamo ao Efraima dia nandà ny lalana fahiny nambaran’i Jeremia, tsy nety nihaino ny fampitandreman’ny trompetran’ny mpiambina, namokatra latabatra sandoka, ary nanao fanekena tamin’ny fahafatesana; tamin’izay fotoana izay indrindra no nanaovan’ireo izay nitondra ny satroboninahitry ny Tompon’ny maro tao amin’ny adin’ny vavahady fanekem-piainana.
On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.
Tamin’ny 11 Septambra 2001, dia nanomboka nilatsaka ny ranonorana aoriana, izay ny fitsaharana sy ny famelombelomana; ary nanomboka ny fanombohan-kase ny efatra arivo amby efatra alina amby iray hetsy. Izany no nanombohan’ny adihevitra momba ny fomba fiasan’ireo mpisotro mamon’ny Efraima, sy ny fomba fiasa asehon’ilay iraka Elia. “Maro” no ho lavo miaraka amin’ireo mpisotro mamon, fa ny vitsy izay hofidiana dia ireo izay miandry an’i Jehovah.
For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.
Fa ny Tompo niteny tamiko toy izao tamin’ny tanana mahery, ka nampianatra ahy mba tsy handeha amin’ny lalan’ity firenena ity, nanao hoe: Aza milaza hoe: Fikambanana miafina, ny amin’izay rehetra holazain’ity firenena ity hoe: Fikambanana miafina; ary aza matahotra izay atahorany, na mivadi-po noho ny tahotra. Ny Tompon’ny maro no hamasino; ary aoka Izy no hatahoranareo, ary aoka Izy no hangovitanareo. Dia ho fitoerana masina Izy; nefa ho vato mahatafintohina sy vatolampy mahatafintohina ho an’ny taranak’Isiraely roa tonta, ary ho fandrika sy ho harato ho an’ny mponina any Jerosalema. Ary maro eo aminy no ho tafintohina, ka ho lavo sy ho torotoro, ary ho voafandrika sy ho voasambotra. Fehezo ny teni-vavolombelona, asio tombo-kase ny lalàna eo amin’ny mpianatro. Ary izaho hiandry ny Tompo, Izay manafina ny tavany amin’ny taranak’i Jakoba, ary Izy no antenaiko. Isaia 8:8–17.
Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.
Isaia dia azo antoka tokoa fa mifanaraka amin’ny teniny ihany, ka ireo maro lavo ao amin’ny toko fahavalopolo amby roapolo dia ireo ihany no lavo ao amin’ny toko faha-valo. Ao amin’ny toko faha-valo dia hitantsika fa amin’ny andron’ny famehezana no isehoan’ny fahalavoan’izy ireo, izay nanomboka tamin’ny 11 Septambra 2001. Ny fampitandremana ao amin’ny toko faha-valo dia ny tsy handehanana amin’ny “lalan’”ity firenena ity, satria izy ireo no nandà tsy handeha tamin’ny lalan’i Jeremia, dia ny lalan’ny fahagola, izay itoeran’ny hafatry ny ranonorana farany. Ireo izay lavo ao amin’ny toko faha-valo dia ireo izay matoky ny fikambanam-pihavanana, izay maneho ny divay manokana an’i Babylona, sady maneho koa ny firaisan-kina misy eo amin’ny fiangonana sy ny fanjakana mba hanohitra ireo heverina ho mpivadi-pinoana. Izay mahatonga azy ireo ho tafintohina ao amin’ny toko faha-valo dia ny vato mahatafintohina, izay maneho ilay fandavana voalohany indrindra ny fahamarinana fototra tamin’ny 1863, dia ny “impito” ao amin’ny Levitikosy faha-enina amby roapolo, izay nolavin’ireo “mpanao trano” tamin’ny 1863. Tamin’izany fandavana izany dia niverina tamin’ny fomba fiasan’ny Protestanta nihemotra izy ireo mba handavana ny hafatra nomen’ny anjely an’i William Miller.
In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.
Ao amin’ny toko fahavalo amby roapolo, ny fandavana ny vato no miteraka ny fitsarana amin’ilay loza manafotra, izay tandindon’ny Baiboly ny mariky ny bibidia izay manomboka amin’ny lalàn’ny Alahady any Etazonia, ary avy eo manafotra izao tontolo izao manontolo. Amin’ny lalàn’ny Alahady dia ho foana tsy hisy ny fanekena izay nataon’ny fiangonana Advantista tamin’ny “fahafatesana” sy ny “helo”. Amin’ny famafana ny faneken’ny mpisotro mamo avy amin’i Efraima tamin’ny fahafatesana, dia hesorina ny “fialofany amin’ny lainga”. Ny “fialofana amin’ny lainga” dia asehon’ny apostoly Paoly ho ilay lainga izay mitondra famitahan-kery, ary ilay famitahan-kery izay araraka amin’ireo lehilahy mpaniratsira izay manjaka ao Jerosalema dia valin’ny fankahalany ny fahamarinana.
Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.
Dia ilay ho avy araka ny fiasan’i Satana, amin’ny hery rehetra sy famantarana ary fahagagana mandainga, ary amin’ny fitaka rehetra avy amin’ny tsi-fahamarinana ho an’izay very; satria tsy nandray ny fitiavana ny marina izy mba hovonjena. Ary noho izany dia hampandehanin’Andriamanitra fahadisoam-panantenana mahery izy, mba hinoany lainga; mba hohelohina avokoa izy rehetra izay tsy nino ny marina, fa nankasitraka ny tsi-fahamarinana. Fa izahay kosa dia tsy maintsy misaotra an’Andriamanitra mandrakariva noho ny aminareo, ry rahalahy malalan’ny Tompo, satria ianareo no nofidin’Andriamanitra hatramin’ny voalohany ho amin’ny famonjena amin’ny fanamasinan’ny Fanahy sy ny finoana ny marina; ary ho amin’izany no niantsoany anareo tamin’ny filazantsaranay, mba hahazoanareo ny voninahitry ny Tompontsika Jesosy Kristy. Koa amin’izany, ry rahalahy, miorena tsara, ary tano ny fampianarana izay nampianarina anareo, na tamin’ny teny, na tamin’ny epistilinay. 2 Tesaloniana 2:9–15.
The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.
Ny “fialofan’ny lainga”, izay niteraka ny “fahadisoam-panantenana mahery”, dia mitondra amin’ny farany ny famaizana ateraky ny lalàn’ny Alahady izay ho avy tsy ho ela. Ny apostoly Paoly dia manondro ny sokajin’olona izay tsy tia ny fahamarinana, ary koa ny sokajy izay hamasinina amin’ny fahamarinana, ka amin’izany dia manondro ireo sokajy roa ao amin’ny adihevitra ao amin’ny Habakoka toko faharoa. Ao amin’ny toko fahasivy amby roa-polo, Isaia dia manomboka amin’ny famerimberenana indroa ny teny hoe Ariel, izay anarana hafa iantsoana an’i Jerosalema.
Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.
Loza ho an’i Ariela, ho an’i Ariela, ilay tanàna nitoeran’i Davida! Ampio taona isan-taona; aoka hamono fanatitra izy. Isaia 29:1
The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.
Ny fampitomboana ara-tandindona ny hoe “Ariela” (tanànan’i Jerosalema) dia melohin’ny “loza” indray. Ny famonoana fanatitra “isan-taona” dia maneho ny fikomiana miandalana izay nanomboka tamin’ny 1863. Ny andininy manaraka dia manoritra ny fitsarana izay hihatra amin’ny fiangonana Advantista Mitandrina ny Andro Fahafito ao anatin’ny vanim-potoanan’ny krizin’ny lalàn’ny Alahady. Ao amin’ny andininy faha-sivy dia aseho ny “fahagagana”, izay manasongadina ny adihevitra momba ny metodôlôjia, sady mampahafantatra koa ny toetry ny fikomian’ny Advantisma ho singa iray ao amin’ny hafatry ny Antso Amin’ny Mamatonalina, izay ampifandraisina koa amin’ny anjely faharoa araka ny asehon’ny fampitomboana ny hoe “Ariela” ao amin’ny andininy voalohany.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.
Mijanòna, ka gaga; miantsoa mafy, eny, mitaraina mafy: mamo izy, nefa tsy avy amin’ny divay; miraparapa izy, nefa tsy avy amin’ny zava-pisotro mahamamo. Fa Jehovah efa nandatsaka taminareo ny fanahin’ny torimaso lalina, ary efa nanakimpy ny masonareo Izy; ny mpaminany sy ny mpanapaka anareo ary ny mpahita dia efa nosaronany. Ary ny fahitan-javatra rehetra dia tonga aminareo tahaka ny tenin’ny boky voaisy tombo-kase, izay atolotry ny olona amin’izay mahay mamaky teny ka lazaina hoe: Vakio ity, masìna ianao; ary hoy izy: Tsy mahay aho, fa voaisy tombo-kase izany; ary ny boky dia atolotra amin’izay tsy mahay mamaky teny ka lazaina hoe: Vakio ity, masìna ianao; ary hoy izy: Tsy mahay mamaky teny aho. Koa hoy Jehovah: Satria ity firenena ity manatona Ahy amin’ny vavany sy manome voninahitra Ahy amin’ny molony, nefa ny fony efa nampanalaviny Ahy, ary ny fahatahorany Ahy dia didin’olona nianarany ihany, dia, indro, mbola hanao asa mahagaga eto amin’ity firenena ity Aho, dia asa mahagaga sy fahagagana; fa ho levona ny fahendren’ny olony hendry, ary hafenina ny fahalalan’ny olony manan-tsaina. Isaia 29:9–14.
In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.
Tao amin’ilay “adi-hevitra” izay voarakitra ao amin’ny toko fahafito amby roa-polo, sady maneho ny fifanandrinan’ny fomba fiasa marina sy ny fomba fiasa diso, ny fahamamoan’ireo lehilahy mpaniratsira izay manjaka ao Jerosalema dia aseho ho fahajambana izay manakana ny fitarihan’ny Advantisma tsy hahatakatra ilay boky voaisy tombo-kase. Ny bokin’i Daniela sy ny Apokalypsy dia boky iray ihany, ary ny ampahany amin’ilay boky izay voavaha tombo-kase mialoha indrindra ny hifaranan’ny fahasoavana dia ny Fanambaran’i Jesosy Kristy. Ao anatin’izany ny zava-miafina momba ilay “fahavalo, nefa avy amin’ny fito”. Izy io no asehon’ilay “zava-miafina” nomena an’i Daniela ho takany ao amin’ny toko faharoa. Izy io no “tantara miafina” momba ny Kotrokorana Fito. Izy no hafatr’i Islaman’ilay “Loza” fahatelo, ary ny hafatry ny “Antso amin’ny Mamatonalina”.
The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.
Ny bokin’i Daniela sy Apokalypsy dia omena ireo izay nasehon’ny Synedriona tamin’ny andron’i Kristy, izay maneho rafitra fitarihana iray milaza fa manohana sy miaro ny fahamarinan’Andriamanitra, nefa amin’ny farany mandray anjara amin’ny fanomboana ny Fahamarinana. Ny rafitra asehon’ny Synedriona dia ireo mpaniratsira izay manapaka an’i Jerosalema. Omena azy ireo ilay boky voaisy tombo-kase, ary ny valinteniny miavaka sy feno fianarana ary ara-pahaizana momba ny hevitry ny boky dia izao: tsy mahavaky azy izy, satria voaisy tombo-kase izany. Avy eo dia omena an’ilay ondry aman’osy izay nofanina hanaraka ireo voatokana ho mpitarika ihany ilay boky mitovy; ary ny valintenin’izy ireo dia hoe tsy hahatakatra izany izy raha tsy lazain’ireo mpaniratsira izay manapaka an’i Jerosalema, dia ny Synedriona amin’ny andro farany, aminy izay heviny.
The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.
Ny fomba fiasa izay nomena an’i William Miller, ary avy eo an’i Future for America, dia mariky ny dian-tantara ara-paminaniana. Marika iray izy io izay manondro fanontaniana fitsapana momba ny fiainana sy ny fahafatesana. Raha tsy misy ny fomba fiasa marina, ny hafatry ny ranonorana farany dia “toy ny tenin’ny boky voaisy tombo-kase.” Raha tsy misy ny hafatry ny ranonorana farany, dia tsy azo tanterahina ny fanandramana vokarin’izany hafatra izany. Izany fomba fiasa izany dia ny fizotry ny fampitohizana tsipika ara-paminaniana ambonin’ny tsipika ara-paminaniana, avy etỳ ao amin’ny Baiboly, ary erỳ ao amin’ny Baiboly. Ny adihevitra momba ny fomba fiasa dia nanomboka tamin’ny fotoana nanomezana hery ny hafatra voalohany, na teo amin’ny tantaran’ny fiandohana na teo amin’ny tantaran’ny fiafaran’ny andro farany.
In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.
Tany amin’ny fiandohan’ny tantaran’ny hetsika Millerita dia nanomboka tamin’ny 11 Aogositra 1840 ny adihevitra, ary naverina indray izany tamin’ny faran’io tantara io, tamin’ilay vanim-potoana izay nifindran’ny hetsika Millerita Filadelfiana ho amin’ny hetsika Millerita Laodiseana. Nanomboka indray ny adihevitra tao amin’ny tantaran’ny hetsika Laodiseana an’ilay anjely fahatelo tamin’ny 11 Septambra 2001, ary haverina indray izany amin’ny faran’io hetsika io rehefa mifindra avy amin’ny hetsika Laodiseana an’ilay anjely fahatelo ho amin’ny hetsika Filadelfian’ireo efatra arivo amby efatra alina sy iray hetsy. Tamin’ny fitsapana tany am-piandohan’ny Millerita, sy tamin’ny fitsapana any am-paran’ny Millerita, dia naseho tamin’ny alalan’ny metodôlôjian’ny iraka Elia ny fitsapana. Jesosy, amin’ny maha-Alfa sy Omega Azy, dia maneho mandrakariva ny farany amin’ny alalan’ny fiandohana.
The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.
Ny fomba fiasa amin’ny fametrahana tsipika ambonin’ny tsipika no hampiasaintsika ankehitriny eo am-panohizantsika ny fandinihantsika ny Daniela toko fahaefatra sy faha dimy ao amin’ny lahatsoratra manaraka.
“No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.
“Tsy misy manana hafatra marina mamaritra ny fotoana hiavian’i Kristy, na ny fotoana tsy hiaviany. Matokia fa Andriamanitra tsy manome fahefana na iza na iza hilaza fa hanemotra ny fihaviany i Kristy mandritra ny dimy taona, folo taona, na roapolo taona. ‘Koa aoka hianareo ho vonona koa; fa amin’izay ora tsy ampoizinareo no hihavian’ny Zanak’olona’ (Matio 24:44). Izany no hafatsika, dia ilay hafatra mihitsy izay ambaran’ireo anjely telo manidina eo afovoan’ny lanitra. Ny asa tokony hatao ankehitriny dia ny mampaneno ity hafatra farany momba ny famindram-po ity ho an’izao tontolo lavo izao. Fiainam-baovao no avy any an-danitra ka mandray fananana ny vahoakan’Andriamanitra rehetra. Nefa hisy fisarahana ao amin’ny fiangonana. Antoko roa no hiseho. Ny vary sy ny tsimparifary dia hiara-maniry mandra-pahatongan’ny fijinjana.”
“The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….
“Ho lalina kokoa sy hihamatanjaka kokoa ny asa mandra-pahatongan’ny faran’ny andro indrindra. Ary izay rehetra mpiara-miasa amin’Andriamanitra dia hiady mafy indrindra ho amin’ny finoana izay efa natolotra indray mandeha ho an’ny olona masina. Tsy hamily azy hiala amin’ny hafatra ankehitriny izy ireo, izay efa manazava ny tany amin’ny voninahiny. Tsy misy na inona na inona mendrika iadian-kevitra afa-tsy ny voninahitr’Andriamanitra. Ny Vatolampy mandrakizay ihany no vatolampy haharitra. Ny fahamarinana araka izay ao amin’i Jesosy no fialofana amin’izao andron’ny fahadisoana izao….”
“Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.
“Efa tanteraka, andalana miampy andalana, ny faminaniana. Arakaraka ny ijoroantsika mafy orina eo ambanin’ny sainan’ny hafatry ny anjely fahatelo no hiharihary kokoa amintsika ny faminanian’i Daniela; fa ny Apokalypsy no famenon’i Daniela. Arakaraka ny handraisantsika amin’ny fahafenoana kokoa ny fahazavana atolotry ny Fanahy Masina amin’ny alalan’ireo mpanompon’Andriamanitra voatokana no hiseho lalindalina kokoa sy azo antoka kokoa, eny, mafy orina tahaka ny seza fiandrianana mandrakizay, ny fahamarinan’ireo faminaniana fahiny; ka ho azontsika antoka fa niteny ny olon’Andriamanitra araka ny nitarihin’ny Fanahy Masina azy. Tsy maintsy ho eo ambanin’ny herin’ny Fanahy Masina ny olona mba hahatakatra ny fanambaran’ny Fanahy tamin’ny alalan’ny mpaminany. Tsy nomena ho an’izay nilaza ireo faminaniana ireo akory ireo hafatra ireo, fa ho antsika izay velona eo afovoan’ireo toe-javatra ahatanterahany.”
“I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.
“Tsy hahatsapa aho fa afaka maneho ireo zavatra ireo, raha tsy nomen’ny Tompo ahy ity asa ity hatao. Misy hafa koa ankoatra anao, ary tsy iray na roa monja, izay tahaka anao ka mihevitra fa manana fahazavana vaovao, ary vonona tanteraka hanolotra izany amin’ny vahoaka. Nefa mahafaly an’Andriamanitra raha ekeny ny fahazavana izay efa nomena ka handehanany ao anatiny, ary hampiorenany ny finoany amin’ny Soratra Masina, izay manohana ny foto-kevitra notanan’ny vahoakan’Andriamanitra nandritra ny taona maro. Ny filazantsara mandrakizay dia tsy maintsy torina amin’ny alalan’ny olombelona. Isika dia tokony hanakoako ny hafatry ny anjely izay aseho ho manidina eo afovoan’ny lanitra, miaraka amin’ny fampitandremana farany ho an’izao tontolo lavo izao. Raha tsy antsoina haminany isika, dia antsoina hino ny faminaniana, ary hiara-miasa amin’Andriamanitra amin’ny fanomezana fahazavana ho an’ny sain’ny hafa. Izany no ezahinay atao.” Selected Messages, boky 2, 113, 114.