In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.
Ao anatin’ireo lahatsoratra faramparany dia niresaka andininy vitsivitsy avy amin’ny Fanahin’ny Faminaniana isika, izay manondro fe-potoana iray manomboka ny 11 Septambra 2001 ka hatramin’ny hitsanganan’i Mikaela sy hifaranan’ny fotoam-pahasoavan’ny olombelona. Mandritra izany fe-potoana izany dia misy fanoharana ara-paminaniana vitsivitsy izay manondro ny asa farany ataon’i Kristy ao amin’ny Efitra Masina Indrindra.
The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.
Ang gawa ni Cristo sa santuwaryo ay inihahalintulad sa pangitain sa Ilog Ulai ng Daniel kabanata walo, at ipinaalam sa atin ni Sister White na ang pangitain sa Ilog Ulai ay ngayon ay nasa proseso ng katuparan. Ang huling gawaing isinasakatuparan sa makalangit na santuwaryo, na ngayon ay nasa proseso ng katuparan, ay inilalarawan sa iba’t ibang makahulang pananalita. Ito ay inilalarawan bilang, bukod sa iba pang makahulang paglalarawan, ang panahon ng pagtatatak, ang huling ulan, ang pangwakas na gawain ng kaligtasan, at ang paglilinis ng templo. Mahalaga na pagsama-samahin ang mga pananalitang iyon, at ilagay din ang mga iyon sa kanilang wastong makasaysayang kalagayan.
“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 hifarana ny asan’ny famonjena, dia hisy fahoriana hihatra amin’ny tany, ary ho tezitra ny firenena, nefa hohazonina mba tsy hanakantsakana ny asan’ilay anjely fahatelo. Amin’izany andro izany dia ho tonga ny ‘orana farany’, na famelombelomana avy eo anatrehan’ny Tompo, mba hanome hery ny feo mahery ataon’ilay anjely fahatelo, sy hanomana ny olo-masina hahajoro amin’ny fotoana handatsahana ireo loza fito farany.” Early Writings, 85.
The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”
Ny “asan’ilay anjely fahatelo” dia koa “asan’ny famonjena”, izay manomana “ny olona masina mba hahajanona amin’ny fotoana izay handatsahana ny loza fito farany.”
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Ary tezitra ny firenena, ary tonga ny fahatezeranao sy ny fotoanan’ny maty mba hotsaraina, ary mba hanomezanao valisoa ny mpanomponao, dia ny mpaminany sy ny olona masina ary izay matahotra ny anaranao, na kely na lehibe; ary mba handringananao izay manimba ny tany. Apokalypsy 11:18.
The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.
Ny firenena dia tezitra alohan’ny hifaranan’ny fotoam-pitsarana mifandanja (izay fotoana androtsahana ny fahatezeran’Andriamanitra), kanefa rehefa tezitra ny firenena dia “voafehy” koa izy. Ilay “fotoana” izay ahatezeran’ny firenena no manondro ny fiandohan’ny asa famaranana ny famonjena, ary ny asa famaranana ny famonjena dia ny fanisiana tombo-kase ny vahoakan’Andriamanitra.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Ny tena vahoakan’Andriamanitra, izay manana ao am-pony ny fanahin’ny asan’ny Tompo sy ny famonjena ny fanahy, dia hijery mandrakariva ny ota amin’ny tena toetrany, dia amin’ny maha-ota azy marina tokoa. Hitoetra mandrakariva eo amin’ny lafin’ny fifampitondrana mahatoky sy mivantana amin’ireo ota izay mora mahazo ny vahoakan’Andriamanitra izy ireo. Indrindra indrindra amin’ny asa famaranana ho an’ny fiangonana, amin’ny fotoan’ny fanisiana tombo-kase an’ireo efatra arivo amby efatra alina sy iray hetsy izay hitoetra tsy manan-tsiny eo anoloan’ny seza fiandrianan’Andriamanitra, dia ho tsapan’izy ireo lalina indrindra ny fahadisoan’ny vahoaka milaza tena ho an’Andriamanitra. Izany dia asehon’ny fanoharana omen’ny mpaminany momba ny asa farany, eo ambanin’ny sarin’ireo lehilahy samy mitondra fiadiana famonoana eny an-tanany. Ny lehilahy iray teo aminy dia nitafy lamba rongony, sady nanana fitoeran-dranomainty ho an’ny mpanoratra teo anilany. ‘Ary hoy Jehovah taminy: Mandehana mamaky ny afovoan’ny tanàna, dia mamaky ny afovoan’i Jerosalema, ka asio marika eo amin’ny handrin’ny olona izay misento sy mitomany noho ny fahavetavetana rehetra atao eo afovoany.’” Testimonies, boky faha-3, 266.
The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.
Ny firenena dia tazonina mba tsy hanakana ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo. Ao amin’ny Apokalypsy toko fahafito, ireo firenena tezitra izay tazonina dia aseho ho rivotra efatra voatana mandritra io vanim-potoana io ihany, ary io fotoana io dia faritana mazava ho vanim-potoana voafaritra manokana.
“Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.
“I Satana izao dia mampiasa ny hafetsena rehetra amin’izao andron’ny fanisiana tombo-kase izao mba hanakanana ny sain’ny olon’Andriamanitra tsy hifikitra amin’ny fahamarinana ankehitriny sy hampihozongozona azy. Hitako fa nisy rakotra izay nalatsak’Andriamanitra teo ambonin’ny olony mba hiaro azy amin’ny andro fahoriana; ary ny fanahy rehetra izay niorina tamin’ny fahamarinana sady madio fo dia hosaronan’ny rakotry ny Tsitoha.
“Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …
“Fantatr’i Satana izany, ka niasa tamin-kery lehibe izy mba hitazomana ny sain’ny olona maro araka izay tratry ny heriny hihontsona sy tsy hiorina amin’ny fahamarinana. …”
“I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.
“Hitako fa Satana dia niasa tamin’ireo fomba ireo mba hanelingelina sy hamitaka ary hampiala ny olon’Andriamanitra, amin’izao fotoana izao indrindra, amin’izao andron’ny fanisiana tombo-kase izao. Hitako fa nisy ny sasany izay tsy nijoro tamin-kafanam-po sy tsy nihozongozona ho an’ny fahamarinana ankehitriny. Nangovitra ny lohaliny, ary nivilana ny tongony, satria tsy niorina mafy teo ambonin’ny fahamarinana izy, ary ny saron’ny Andriamanitra Tsitoha dia tsy azo nosarihina hanarona azy raha mbola nangovitra tahaka izany izy.”
“Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.
“Niezaka tamin’ny hafetseny rehetra Satana hitana azy ireo teo amin’izay nisy azy, mandra-pahatapitry ny fanisiana tombo-kase, mandra-pisintonana io fisaronana io eo ambonin’ny olon’Andriamanitra, ka dia ho tavela tsy manana fialofana amin’ny fahatezerana mirehitra avy amin’Andriamanitra izy ireo, ao anatin’ireo loza fito farany. Efa nanomboka nanatsoaka io fisaronana io eo ambonin’ny olony Andriamanitra, ary tsy ho ela dia hosintonina eo ambonin’izay rehetra tokony hanana fialofana amin’ny andron’ny famonoana izany. Hiasa amin-kery Andriamanitra ho an’ny olony; ary avela hiasa koa Satana.” Early Writings, 43, 44.
Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.
Nanoratra izany teny izany i Sister White tamin’ny taona 1851, dimy taona talohan’ny nidiran’ny olon’Andriamanitra tao amin’ny toe-piainana Laodiseana, ka nampitarazoka ny fizotran’ny fanisiana tombo-kase noho ny nandavany ny fahazavana nitombo momba ny “fito heny.” Io fahazavana io no tokony ho nampitombo sy nahavita ny asan’Andriamanitra amin’ny fanaronana ny olony mialoha ny loza fito farany. Fa kosa, nikomy ny olon’Andriamanitra ka natolotra hirenireny any an-efitry Laodisea, araka ny tandindon’ny fikomian’ny Isiraely fahiny sy ny firenireniny tany an-efitra. Firy tamin’ireo mpikomy teo amin’ny Isiraely fahiny no niditra tao amin’ny Tany Nampanantenaina? Andinin-tSoratra Masina inona ao amin’ny Baiboly, na ao amin’ny Fanahin’ny Faminaniana, no milaza fa misy Laodiseana hovonjena? Ny valiny dia hoe: “Tsy misy!” satria ny Laodiseana dia very tahaka ireo tamin’ny Isiraely fahiny izay maty tany an-efitra.
The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”
Ny fanisiana tombo-kase ny iray alina sy efatra arivo amby efatra alina sy iray hetsy dia vanim-potoana iray, ary manomboka izany rehefa ny anjely efatra mihazona ny rivotra efatra, izay sady fotoana ihatezeran’ny firenena koa, nefa mbola voafehy ihany. Mandritra ny fotoan’ny fanisiana tombo-kase dia manomana ny olony Andriamanitra mba hahajoro amin’ny andro hisian’ny loza fito farany, ary izany fanomanana izany dia aseho ho toy ny fisintonana “rakotra” hanarona ny olony, ary aseho koa ho toy ny famaranana ny asan’ny famonjena sy ny famaranana ny asan’ny anjely fahatelo. Ny fanomanana izay asehon’ireo fanoharana rehetra ireo dia miorina amin’ny fandraisana ny “fahamarinana ankehitriny.”
Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”
Izay tsy hijoro “amin-kaherezana ho an’ny fahamarinana ankehitriny,” dia ireo izay “nihozongozona,” satria tsy nifantoka tamin’ny “fahamarinana ankehitriny” ny sainy. Soratany fa “nahita olona sasany aho izay tsy nijoro tamin-kaherezana ho an’ny fahamarinana ankehitriny. Nangovitra ny lohaliny, ary nikorisa ny tongony, satria tsy niorina mafy teo ambonin’ny fahamarinana izy, ary tsy azo nosarihina handrakotra azy ireo ny rakotry ny Andriamanitra Tsitoha raha mbola nangovitra toy izany izy.”
The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”
Ny “fahamarinana ankehitriny” no manome ny “sarona,” ary ny “sarona” koa dia aseho ho ny “tombo-kasen’Andriamanitra.” Ny “tombo-kasen’Andriamanitra” dia noharafesina mialoha tamin’ilay rà nandrakotra ny varavaran’ny Hebreo, izay nahatonga ny anjely mpandringana handalo tsy hiditra amin’ireo trano izay “voasarona” tamin’ny rà ny varavarany. Ny “sarona” dia ny “famehezana,” ary ny “famehezana” dia tanterahina amin’ny alalan’ny “fahamarinana ankehitriny.”
Sanctify them through thy truth: thy word is truth. John 17:17.
Hamasinina amin’ny fahamarinanao izy; ny teninao no fahamarinana. Jaona 17:17.
Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.
Ny fihetsiketsehana fanavaozana rehetra dia samy nanana ny lohaheviny manokana avy; ary ny lohahevitry ny fihetsiketsehana fanavaozan’ny iray hetsy sy efatra amby efapolo arivo dia ny “Silamo amin’ny Loza fahatelo”. Ny “fahamarinana ankehitriny” amin’ny andro farany dia ny Silamo amin’ny Loza fahatelo.
“The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.
“Ny Soratra Masina dia misokatra mandrakariva ho an’ny vahoakan’Andriamanitra. Efa nisy hatrany ary mbola hisy mandrakariva fahamarinana iray izay mihatra manokana amin’ny taranaka tsirairay.” Review and Herald, June 29, 1886.
It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.
Izy dia “hafatra” momba ny fahamarinana ankehitriny izay manisy tombo-kase ny vahoakan’Andriamanitra amin’ny andro farany, ary ny fotoana fanisiana tombo-kase dia aseho ho manomboka rehefa voafehy ny rivotra efatra. Tezitra ny firenena tamin’ny 11 Septambra 2001, ary tamin’izany fotoana izany no nanombohan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo amby iray hetsy, raha ny ranonorana aoriana, izay “hafatra”, no nanomboka nesorina ny tombo-kaseny.
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
“Ho an’i Jaona dia nosokafana ireo sehatra feno fahalinana lalina sy manaitra tao amin’ny fanandraman’ny fiangonana. Hitany ny toerana, ny loza, ny ady, ary ny fanafahana farany ho an’ny olon’Andriamanitra. Soratany ireo hafatra famaranana izay hampahamasa ny vokatra eto an-tany, na ho amboara ho an’ny trano fitahirizana any an-danitra, na ho fehezana kitay ho an’ny afon’ny fandringanana. Nambara taminy ireo lohahevitra manan-danja lehibe indrindra, indrindra ho an’ny fiangonana amin’ny andro farany, mba hampianarina ny amin’ireo loza sy ady eo anoloan’izy ireo izay hiala amin’ny fahadisoana ho amin’ny fahamarinana. Tsy misy olona tokony hijanona ao amin’ny haizina ny amin’izay hanjo ny tany.” The Great Controversy, 341.
When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.
Rehefa tezitra ny firenena, dia notanana tsy hihoatra miaraka amin’izay koa izy ireo, ary nanomboka nilatsaka ny “orana farany,” ary ny orana farany dia ny hafatry ny “fahamarinana ankehitriny” izay manisy tombo-kase ny olon’Andriamanitra.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Ny asa ao Battle Creek dia araka izany filaharana izany ihany. Ny mpitarika ao amin’ny sanatoria dia nifangaro tamin’ny tsy mino ka nampidiriny, amin’ny ambaratonga samihafa, ho isan’ny filankeviny; nefa izany dia tahaka ny firosoana hiasa am-panakimpy. Tsy ampy fahiratan-tsaina izy ireo hahita izay hihatra amintsika amin’ny fotoana rehetra. Misy fanahin’ny famoizam-po, ny ady ary ny fandatsahan-drà, ary hitombo izany fanahy izany mandra-pahatongan’ny faran’ny andro mihitsy. Raha vantany vao voaisy tombo-kase eo amin’ny handriny ny olon’Andriamanitra—tsy tombo-kase na marika hita maso akory izany, fa fijoroana mafy ao amin’ny fahamarinana, na ara-tsaina na ara-panahy, ka tsy ahafahana mampihetsika azy ireo—raha vantany vao voaisy tombo-kase sy voaomana ho amin’ny fihovitrovitra ny vahoakan’Andriamanitra, dia ho tonga izany. Eny tokoa, efa nanomboka sahady izany. Ankehitriny ny fitsaran’Andriamanitra dia eo amin’ny tany, mba hanome antsika fampitandremana, mba hahafantarantsika izay ho avy.” Manuscript Releases, boky faha-10, 252.
The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.
Ny “famehezana amin’ny tombo-kase” dia “fiorenana ao amin’ny fahamarinana.” Ao anatin’ny tontolon’ny fotoana fametahana tombo-kase dia manoratra izy hoe: “Misy fanahin’ny fahakiviana lalina, ny ady sy ny fandatsahan-dra, ary hitombo izany fanahy izany mandra-pahatongan’ny tena faran’ny fotoana mihitsy.” Rehefa tezitra ny firenena dia hotanana tsy hihoatra izy ireo, nefa ny “ady sy ny fandatsahan-dra,” aseho ho ireo rivotra efatra, dia “hitombo mandra-pahatongan’ny tena faran’ny fotoana mihitsy.” Ny Silamo amin’ilay Loza fahatelo dia mampitombo tsikelikely ny adiny mandra-pahatongan’ny tena faran’ny fotoana, ary ny fahatakarana ara-paminaniana momba ny Silamo amin’ny maha-“lohahevitra” azy ao amin’ny fanavaozana ny iray hetsy sy efatra arivo amby efatra alina, dia mitombo miaraka amin’izany mandritra io fe-potoana io ihany. Ny fitomboana miandalana tanterahin’ny Silamo dia mifanindran-dàlana amin’ny fandatsahana ny ranonorana farany mandritra io fe-potoana io ihany, satria ny ranonorana farany dia “hafatra”.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ireo voahosotra izay mitsangana eo anilan’ny Tompon’ny tany rehetra dia manana ny toerana izay nomena an’i Satana fahiny tamin’ny naha-kerobima manarona azy. Amin’ny alalan’ireo zava-manan’aina masina manodidina ny seza fiandrianany no itananan’ny Tompo fifandraisana tsy tapaka amin’ny mponina ambonin’ny tany. Ny diloilo volamena dia maneho ny fahasoavana izay ampamatsian’Andriamanitra ny fanilon’ny mpino, mba tsy hirehitra mihetsiketsika ka ho faty. Raha tsy izany diloilo masina arotsaka avy any an-danitra izany amin’ny alalan’ny hafatry ny Fanahin’Andriamanitra izany, dia ho eo ambany fifehezana tanteraky ny herin’ny ratsy ny olona rehetra.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Manala baraka an’Andriamanitra isika rehefa tsy mandray ireo hafatra izay ampitondrainy antsika. Amin’izany dia lavintsika ilay diloilo volamena izay tiany harotsaka ao amin’ny fanahintsika mba hampitaina amin’ireo izay ao amin’ny maizina. Rehefa tonga ny antso hoe: ‘Indro, avy ny mpampakatra; mivoaha hitsena azy,’ ireo izay tsy nandray ny diloilo masina, izay tsy nitahiry ny fahasoavan’i Kristy tao am-pony, dia hahita, tahaka ireo virijina adala, fa tsy vonona hihaona amin’ny Tompony izy. Tsy manana, ao amin’ny tenany, ny hery hahazoana izany diloilo izany izy, ka potika ny fiainany. Fa raha angatahina ny Fanahy Masin’Andriamanitra, raha mifona isika, tahaka izay nataon’i Mosesy hoe: ‘Asehoy ahy ny voninahitrao,’ dia harotsaka ao am-pontsika ny fitiavan’Andriamanitra. Amin’ny alalan’ireo fantsona volamena no hampitana amintsika ilay diloilo volamena. ‘Tsy amin-kery, na amin-ko hery, fa amin’ny Fanahiko, hoy Jehovah, Tompon’ny maro.’ Amin’ny fandraisana ireo taratra mamirapiratr’ilay Masoandron’ny Fahamarinana no amaizan’ny zanak’Andriamanitra ho fanazavana eo amin’izao tontolo izao.” Review and Herald, July 20, 1897.
The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.
Ny orana farany dia manomboka amin’ny “fitsifitahana”, ary amin’ny farany dia mitombo ho amin’ny fandatsahana feno tanteraka. Ny “fitsifitahan’ny” orana farany dia faritana ho ny orana izay “voarefy”, ary ny fandatsahana feno tanteraka dia rehefa arotsaka “tsy misy fetra” izany. Sister White dia manondro mazava fotoana iray izay ilatsahan’ny orana farany, ka misy mandray izany ary misy kosa tsy mandray. Amin’izany fotoana izany dia “voarefy” ny orana, na koa hoe “mitsifitaha” izany.
Some people will recognize that something is happening, but it will only frighten them.
Ny olona sasany dia hahatsapa fa misy zavatra mitranga, nefa hampatahotra azy ireo fotsiny izany.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219
“Hisy fanehoana mahagaga ny herin’Andriamanitra ao amin’ny fiangonana, nefa izany dia tsy hiasa amin’ireo izay tsy nanetry tena teo anatrehan’ny Tompo ka tsy nanokatra ny varavaran’ny fony tamin’ny alalan’ny fibabohana sy ny fibebahana. Ao amin’ny fanehoana izany hery izany, izay manazava ny tany amin’ny voninahitr’Andriamanitra, dia zavatra iray ihany no ho hitany, izay heveriny ao amin’ny fahajambany ho mampidi-doza, zavatra izay hampifoha ny tahony, ka hiorina izy hanohitra izany. Satria ny Tompo tsy miasa araka ny fanantenany sy ny filamatra napetrany, dia hanohitra ny asa izy. “Nahoana moa,” hoy izy, “no tsy hahafantarantsika ny Fanahin’Andriamanitra, nefa efa tao amin’ny asa nandritra ny taona maro izahay?” Satria tsy namaly ny fampitandremana sy ny fifonana tao amin’ny hafatr’Andriamanitra izy, fa niteny mafy hatrany hoe: “Manan-karena aho, sady nihamaro fananana, ka tsy manan-java-mahory aho.”” Maranatha, 219
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Maro no tsy nandray tamin’ny ambaratonga lehibe ny ranonorana aloha. Tsy azony avokoa ny tombontsoa rehetra izay efa nomen’Andriamanitra ho azy tamin’izany. Manantena izy ireo fa ny tsy ampy dia hovahan’ny ranonorana aoriana. Rehefa harotsaka ny haben’ny fahasoavana faran’izay be indrindra, dia mikasa izy hanokatra ny fony handray izany. Fahadisoana mahatsiravina no ataony. Ny asa izay efa natombok’Andriamanitra tao am-pon’ny olombelona tamin’ny fanomezany ny fahazavany sy ny fahalalany dia tsy maintsy mandroso tsy an-kijanona. Ny olona tsirairay dia tsy maintsy mahatsapa ny filàny manokana. Tsy maintsy foanana ao am-po ny fahalotoana rehetra ary diovina izany ho fonenan’ny Fanahy. Tamin’ny alalan’ny fiaiken-keloka sy ny fialana amin’ny ota, tamin’ny vavaka mafana fo sy ny fanokanan-tena ho an’Andriamanitra, no niomanan’ny mpianatra voalohany handray ny firotsahan’ny Fanahy Masina tamin’ny Andron’ny Pentekosta. Io asa io ihany, nefa amin’ny ambaratonga lehibe kokoa, no tsy maintsy atao ankehitriny. Tamin’izany fotoana izany, ny mpiara-miasa amin’olombelona dia tsy nanan-katao afa-tsy ny nangataka ny fitahiana sy niandry ny Tompo hahatanteraka ny asa momba azy. Andriamanitra no nanomboka ny asa, ary Izy no hamita ny asany, ka hahatonga ny olona ho tanteraka ao amin’i Jesosy Kristy. Kanefa tsy tokony hisy tsy firaharahiana ny fahasoavana asehon’ny ranonorana aloha. Ireo ihany izay miaina araka ny fahazavana efa azony no handray fahazavana lehibe kokoa. Raha tsy mandroso isan’andro isika amin’ny fampisehoana ireo hatsaram-panahy kristiana miasa, dia tsy hahafantatra ny fisehoan’ny Fanahy Masina amin’ny ranonorana aoriana. Mety ho milatsaka amin’ny fo manodidina antsika rehetra izany, nefa isika tsy hahatsikaritra na handray azy.” Testimonies to Ministers, 506, 507.
In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.
Ao amin’io andalan-teny io dia ambarany fa misy fotoana izay “hanomezana ny haben’ny fahasoavana manankarena indrindra”, ka amin’izany no anondroany fotoana iray izay handrotsahana tsy misy fetra ny ranonorana farany. Mifandray amin’izany zava-misy izany, dia ambarany fa izay ihany no hahazo mazava lehibe kokoa, dia ireo izay miaina mifanaraka amin’ny mazava efa azony. Ao anatin’izany foto-kevitra izany dia miharihary fa ny mazava (izay fahamarinana ankehitriny) dia mitombo tsikelikely. Ao amin’ny fehezanteny farany dia ambarany fa misy fotoana izay ilatsahan’ny ranonorana farany, ka misy ny sasany manaiky sy mandray izany, ary misy kosa ny hafa tsy manao izany. Raha tsy fantatrao ny hafatra, izay ranonorana farany, dia tsy handray izany ianao.
“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. [Isaiah 61:11 quoted.] 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. Tonga amin’izay rehetra hanaiky sy handray ho azy ny ando sy ny ranonoram-pahasoavana milatsaka amintsika izany. Rehefa angonintsika ny sombintsombin’ny mazava, rehefa ankafizintsika ny famindram-po tsy mety dison’Andriamanitra, izay tia ny hitokiantsika Aminy, dia ho tanteraka ny teny fikasana rehetra. [Isaia 61:11 voatonona.] Ny tany rehetra dia ho feno ny voninahitr’Andriamanitra.” The Seventh-day Adventist Bible Commentary, boky faha-7, 984.
At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.
Amin’ny fotoana izay hamoretana ireo firenena tezitra, dia manomboka “refesina” ny ranonorana farany. Rehefa “hatolotra ny fahafenoan’ny fahasoavana manankarena indrindra,” dia izany no manondro ny fotoana izay handrotsahana ny ranonorana farany tsy misy fetra.
At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.
Amin’ny fotoana izay i tezitra ny firenena, nefa mbola voafehy, dia manomboka milatsaka ny ranonorana farany, saingy “refesina” izany satria ny fiangonana amin’izany fotoana izany dia mifangaro amin’ny vary sy ny tsimparifary. Io no ranonorana izay mampahamasaka ny vary sy ny tsimparifary samy hahatratra ny fahamasahany, ary ny ranonorana farany dia ny hafatry ny fahamarinana ankehitriny izay na fantarina sy raisina, na tsy izany. Ireo foto-kevitra ara-paminaniana rehetra ireo dia voafaritra mazava ao amin’ny Soratra Masina. Tamin’ny 11 Septambra 2001, ny ranonorana farany dia nanomboka “nitsifotra”, ary mitombo miandalana izany mandra-pahatongan’ny hafatry ny Antso Amin’ny Misasakalina ka hisarahan’ny virijina hendry sy ny virijina adala mandrakizay.
The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.
Avy eo ny hendry dia asandratra ho famantarana mba hiantsoana ny andian’ondrin’Andriamanitra hafa hivoaka avy any Babylona, ary amin’izany no arotsaka tsy misy fetra ny orana fara, ka mitohy milatsaka mandra-pitsangan’i Mikaela sy ny fihibohan’ny fotoam-pitsapan’olombelona.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Hitako fa ny anjely efatra dia hitana ny rivotra efatra mandra-pahavitan’ny asan’i Jesosy ao amin’ny fitoerana masina, ary avy eo dia ho tonga ny loza fito farany.” Early Writings, 36.
The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.
Ny fitazonana ny rivotra efatra dia maneho ny fifehezana ataon’Andriamanitra ao amin’ny fitantanany ny fitsarana miha-mitombo izay avelany hitranga amin’ny andro farany. Ireo anjely efatra dia mitazona ny rivotra efatra mandritra ny fotoanan’ny fanombohana tombokase ny iray hetsy sy efatra arivo amby efatra alina, kanefa amin’izany vanim-potoana izany dia misy ny “fanahin’ny famoizam-po, ny ady sy ny fandatsahan-dra, ary hitombo izany fanahy izany.” Rehefa voaisy tombokase ny farany amin’ny zanak’Andriamanitra, dia hitsangana Mikaela, ary havotsotra tanteraka ny rivotra efatra, ka ho tonga ny Loza fito farany.
In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.
Ao amin’ilay “ora nisian’ny horohorontany lehibe” ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, dia ny “fotoan-tsarotra” ao amin’ny Daniela toko faha-sivy, rehefa vita ny kianja sy ny manda, no fotoana izay “hahatezitra ny firenena.” Ao anatin’izany vanim-potoana izany no handrotsahana ny ranonorana farany amin’ny “fetra.” Isaia no manondro ny fotoana andrefesana ny ranonorana farany, ary asiany marika ho “andron’ny rivotra avy any atsinanana” izany fotoana izany. Ny “andron’ny rivotra avy any atsinanana” dia ny 11 Septambra 2001.
We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.
Hotohizontsika ao amin’ny lahatsoratra manaraka ny fandinihana ny amin’ny “fandrefesana” ny ranonorana fara, nefa tokony hotsarovana fa ny vatosoa ao amin’ny nofin’i Miller, izay aseho eo ambonin’ny takela-masina ao amin’i Habakoka ho ireo Loza telo an’ny finoana silamo, dia hihazava impolo mihoatra amin’ny andro farany noho ny tamin’ny fotoana nanangonan’i Miller azy voalohany.
“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 New York City, dia nantsoina aho tamin’ny alina mba hibanjina trano nitsangana rihana ambonin’ny rihana hatrany an-danitra. Nohamarinina ho tsy mety levon’ny afo ireo trano ireo, ary naorina izy ireo mba hanomezam-boninahitra ny tompony sy ny mpanangana azy. Niakatra ambony kokoa hatrany ireo trano ireo, ary tao aminy dia nampiasaina ny akora lafo indrindra. Ireo izay tompon’ireo trano ireo dia tsy nanontany tena hoe: ‘Ahoana no fomba tsara indrindra hanomezantsika 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: “Endrey, raha mba hitan’ireo izay mampiasa ny fananany toy izao ny làlan-kalehany araka izay ahitan’Andriamanitra azy! Manangona trano kanto sy lehibe izy ireo, kanefa tena hadalana eo imason’ilay Mpanjakan’izao rehetra izao ny fandaminany sy ny fisainany. Tsy dinihiny amin’ny herin’ny fo sy ny saina rehetra ny fomba ahafahany manome voninahitra an’Andriamanitra. Very teo imasony izany, 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 nanangana ireo trano avo sy manetriketrika ireo, dia nifaly tamin’ny fireharehana feno fanirian-daza ny tompony, satria nanana vola hampiasaina hanomezana fahafaham-po ny tenany sy hampirehetana ny fialonan’ny mpiara-monina aminy izy. Ny ampahany betsaka tamin’ny vola izay natsangany tamin’izany dia azo tamin’ny fampahoriana, tamin’ny fanorotoroana ny mahantra. Hadinony fa any an-danitra dia voatahiry ny kaontin’ny raharaham-barotra rehetra; ny fifanarahana tsy marina rehetra, ny asa hosoka rehetra, dia voasoratra ao. Ho avy ny fotoana izay hahatongavan’ny olona, amin’ny hosokany sy ny fireharehany manevateva, amin’ny teboka iray izay tsy havelan’i Jehovah 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.
“Ny zava-niseho manaraka izay nandalo teo anoloako dia firehetan-trano nampihorohoro. Nijery ireo trano avo sy noheverina ho tsy mety may ny olona ka nanao hoe: ‘Azo antoka tanteraka ireo.’ Kanjo levon’ny afo ireo trano ireo toy ny hoe vita tamin’ny dity. Tsy nisy azon’ny fiara mpamono afo natao mba hampitsaharana ny fandringanana. Tsy nahavita nampandeha ireo milina ireo ny mpamono afo.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.
“Ampianarina aho fa rehefa tonga ny fotoanan’ny Tompo, raha tsy mbola nisy fiovana nitranga tao am-pon’ny olona mpiavonavona sy fatra-paniry laza, dia ho hitan’ny olona fa ny tanana izay nahery hamonjy dia hahery koa handringana. Tsy misy fahefana etỳ an-tany mahatazona ny tanan’Andriamanitra. Tsy misy akora azo ampiasaina amin’ny fananganana trano izay hahavonjy azy ireny tsy ho rava, rehefa tonga ny fotoana voatendrin’Andriamanitra handefasana famaliana amin’ny olona noho ny tsy firaharahiany ny lalàny sy noho ny fireharehany tia tena.” Testimonies, boky faha-9, 12, 13.