The passage we considered in the previous article said that, “the great outpouring of the Holy Spirit” of Revelation chapter eighteen, “will not come until we have an enlightened people, that know by experience what it means to be laborers together with God.” But the promise is that when “we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.” The identification of the “great outpouring” infers a lesser outpouring (a measuring).
Ny andalan-teny nodinihintsika tao amin’ilay lahatsoratra teo aloha dia nilaza fa “ilay firotsahana lehibe avy amin’ny Fanahy Masina” ao amin’ny Apokalypsy toko faha-valo ambin’ny folo “dia tsy ho tonga mandra-pahazoantsika vahoaka iray nohazavain-tsaina, izay mahalala amin’ny fanandramana ny dikan’ny hoe mpiara-miasa amin’Andriamanitra.” Fa izao no teny fikasana: rehefa “manana fanokanan-tena feno, amin’ny fo manontolo, ho amin’ny fanompoana an’i Kristy isika, dia hankasitraka izany zava-misy izany Andriamanitra amin’ny firotsahan’ny Fanahiny tsy misy fetra.” Ny famaritana ilay “firotsahana lehibe” dia manambara fa misy firotsahana kely kokoa koa (fandrefesana iray).
On September 11, 2001, the mighty angel of Revelation eighteen descended, but “the largest portion of the church” were then, and still “are not laborers together with God.” Between September 11, 2001, and the point when God identifies the fact there is finally a group who have attained to “entire, whole-hearted consecration to the service of Christ,” the latter rain is “measured,” the judgment of the living occurs, and judgment begins with the house of God.
Tamin’ny 11 Septambra 2001 no nidinan’ilay anjely mahery ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, nefa “ny ampahany lehibe indrindra amin’ny fiangonana” tamin’izany fotoana izany, ary mbola “tsy mpiara-miasa amin’Andriamanitra” hatramin’izao. Eo anelanelan’ny 11 Septambra 2001 sy ny fotoana anambaran’Andriamanitra fa misy vondrona iray izay tonga amin’ny “fanokanan-tena feno sy amin’ny fo manontolo ho amin’ny fanompoana an’i Kristy,” dia “refesina” ny ranonorana farany, mitranga ny fitsaran’ny velona, ary manomboka amin’ny ankohonan’Andriamanitra ny fitsarana.
Revelation chapter eighteen, identifies two voices, which Sister White informs us are two calls to the churches. The second voice (call), is the call out of Babylon that occurs at the soon-coming Sunday law. The first voice arrived on September 11, 2001. The outpouring of the Holy Spirit that then began was “measured,” for Christ first needed to cleanse the people He would ultimately pour out the Holy Spirit upon “without measure”, as He lifted them up as an ensign in the hour of the great earthquake. That group needed to be purified before the second voice of Revelation eighteen sounded, for they are to be those who would proclaim that message.
Apokalypsy toko fahavalo ambin’ny folo dia manondro feo roa, izay ampahafantarin-dRahavavy White amintsika ho antso roa ho an’ny fiangonana. Ny feo faharoa (antso) dia ilay antso hivoahana avy ao Babylona izay mitranga amin’ilay lalàn’ny Alahady ho avy tsy ho ela. Tonga tamin’ny 11 Septambra 2001 ny feo voalohany. Ilay firotsahan’ny Fanahy Masina izay nanomboka tamin’izany dia “voafetra araka ny fatra”, satria Kristy dia tsy maintsy nanadio aloha ny vahoaka izay handrotsahany ny Fanahy Masina amin’ny farany “tsy misy fetra”, raha nanandratra azy ireo ho faneva tamin’ny ora nisian’ilay horohoron-tany lehibe Izy. Io antokon’olona io dia nila nodiovina talohan’ny nanenoan’ny feo faharoan’ny Apokalypsy toko fahavalo ambin’ny folo, satria izy ireo no ho ireo izay hanambara izany hafatra izany.
At the first disappointment in the spring of 1844, the Protestants became apostate Protestants and the faithful who then found themselves in the tarrying time, represented the temple of those who were formerly not the people of God. On September 11, 2001, the mighty angel of Revelation eighteen descended, and the first step in the cleansing and raising up of God’s last-day temple began, and it began with the testing of Laodicean Adventism. On July 18, 2020, the second step of the testing process began. At Christ’s baptism the process of separating ancient Israel began as Christ then selected the first disciples, which were the foundation of the Christian temple that He was erecting in that history.
Tamin’ny fahadisoam-panantenana voalohany tamin’ny lohataonan’ny taona 1844, dia tonga Protestanta nihemotra ny Protestanta, ary ireo mahatoky izay nahita ny tenany tao amin’ny fotoana fiandrasana tamin’izany, no naneho ny tempolin’ireo izay teo aloha tsy olon’Andriamanitra. Tamin’ny 11 Septambra 2001, dia nidina ilay anjely mahery ao amin’ny Apokalypsy valo ambin’ny folo, ary nanomboka ny dingana voalohany amin’ny fanadiovana sy fananganana ny tempolin’Andriamanitra amin’ny andro farany, ary nanomboka izany tamin’ny fizahan-toetra ny Advantisma Laodiseana. Tamin’ny 18 Jolay 2020, dia nanomboka ny dingana faharoa amin’ny fizotran’ny fizahan-toetra. Tamin’ny batisan’i Kristy dia nanomboka ny fizotran’ny fisarahana an’i Isiraely fahiny, satria tamin’izany Kristy no nifidy ireo mpianatra voalohany, izay fototry ny tempoly kristiana izay naoriny tao amin’izany tantara izany.
At the beginning of his three and a half year ministry, Christ cleansed the temple, which He identified as “His Father’s house,” and at the end of His ministry, when He had cleansed the temple the second and final time, His pronouncement was “your house is left unto you desolate.” The previous covenant people had been passed by and His new covenant people were established as “His Temple”. At the Sunday law the corporate structure of the Seventh-day Adventist church will be desolate.
Tany am-piandohan’ny asa fanompoany naharitra telo taona sy tapany, Kristy dia nanadio ny tempoly, izay nantsoiny hoe “tranon’ny Rainy,” ary tamin’ny faran’ny asa fanompoany, rehefa nodioviny fanindroany sy farany ny tempoly, dia izao no fanambaràna nataony: “indro, avela ho foana aminareo ny tranonareo.” Ny vahoakan’ny fanekena teo aloha dia nolalovany, ary ny vahoakany amin’ny fanekena vaovao dia naorina ho “Tempoliny”. Amin’ny lalàn’ny Alahady dia ho foana ny rafitra iombonan’ny fiangonana Advantista Mitandrina ny Andro Fahafito.
“The prophet says, ‘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’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Hoy ny mpaminany hoe: “Ary hitako fa, indro, nisy anjely iray koa nidina avy tany an-danitra, nanana fahefana lehibe; ary nazava tamin’ny voninahiny ny tany. Ary niantso mafy tamin’ny feo mahery izy ka nanao hoe: Rava! rava Babylona lehibe, ka tonga fonenan’ny demonia” (Apokalypsy 18:1, 2). Io no hafatra io ihany izay nomen’ny anjely faharoa. Rava Babylona, “satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany” (Apokalypsy 14:8). Inona izany divay izany?—Ny fampianaran-disony. Nomeny an’izao tontolo izao sabata sandoka ho solon’ny Sabatan’ny didy fahefatra, ary naveriny indray ny lainga izay nolazain’i Satana voalohany tamin’i Eva tany Edena—dia ny tsy fahafatesan’ny fanahy araka ny maha-izy azy. Fahadisoana maro mitovy amin’izany no naeliny patrana hatraiza hatraiza, “mampianatra ny didin’olona ho foto-pampianarana” (Matio 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Review and Herald, December 6, 1892.
“Rehefa nanomboka ny asa fanompoam-bahoaka nataon’i Jesosy, dia nodioviny ny Tempoly ho afaka amin’ny fanimbazimbana masina feno fahavetavetana. Anisan’ny asa farany indrindra tamin’ny fanompoany ny fanadiovana fanindroany ny Tempoly. Toy izany koa, amin’ny asa farany fampitandremana izao tontolo izao, dia antso roa miavaka no atao amin’ny fiangonana. Ny hafatry ny anjely faharoa dia hoe: ‘Rava Babylona, rava, ilay tanàna lehibe, satria izy no nampisotro ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany’ (Apokalypsy 14:8). Ary ao amin’ny antso mafy amin’ny hafatry ny anjely fahatelo dia re ny feo avy any an-danitra manao hoe: ‘Mivoaha aminy, ry oloko, mba tsy hiray ota aminy hianareo, ary mba tsy handray ny lozany. Fa ny fahotany efa tafakatra hatrany an-danitra, ary Andriamanitra efa nahatsiaro ny helony’ (Apokalypsy 18:4, 5).” Review and Herald, 6 Desambra 1892.
The first temple cleansing aligns with the first voice of Revelation chapter eighteen, and the second voice is the loud cry that calls God’s other flock out of Babylon. Verses one through three were fulfilled when the great buildings of New York City were thrown down. That happened on September 11, 2001, and the first temple cleansing, or the first of two calls to the churches was made. The first call began at Christ baptism, when the Holy Spirit came down out of heaven and the test for ancient Israel began. On August 11, 1840, the first temple cleansing, or the first of two calls to the churches was made to the Millerite movement.
Ny fanadiovana voalohany ny tempoly dia mifanaraka amin’ny feo voalohany ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, ary ny feo faharoa dia ilay antso mafy izay miantso ny ondry hafa an’Andriamanitra hivoaka avy ao Babylona. Ny andininy voalohany ka hatramin’ny fahatelo dia tanteraka tamin’ny nandrodanana ireo trano lehibe tao New York City. Izany dia nitranga tamin’ny 11 Septambra 2001, ary natao ny fanadiovana voalohany ny tempoly, na ilay antso voalohany amin’ny antso roa ho an’ny fiangonana. Ny antso voalohany dia nanomboka tamin’ny batisan’i Kristy, raha nidina avy tany an-danitra ny Fanahy Masina ary nanomboka ny fitsapana ho an’ny Isiraely fahiny. Tamin’ny 11 Aogositra 1840, dia natao tamin’ny hetsika Millerita ny fanadiovana voalohany ny tempoly, na ilay antso voalohany amin’ny antso roa ho an’ny fiangonana.
At that time, the latter rain and the sealing of the one hundred and forty-four thousand began, in conjunction with the final scenes of the Investigative Judgment. In those final scenes the work of Christ is represented as His blotting out the sins of the faithful from the book of sins, or the blotting out of the names of the professed Christians from the book of life. That period of time is the period of the sprinkling of the latter rain, for God will only pour out the Holy Spirit without measure when the church is pure. At the Sunday law, the outpouring of the Holy Spirit will be without measure.
Tamin’izany andro izany dia nanomboka ny ranonorana farany sy ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, niaraka tamin’ireo toe-javatra farany amin’ny Fitsarana Famotopotorana. Ao anatin’ireo toe-javatra farany ireo dia aseho ny asan’i Kristy ho famafana ny fahotan’ny mahatoky ao amin’ny bokin’ny fahotana, na koa ho famafana ny anaran’ireo izay milaza tena ho Kristiana hiala ao amin’ny bokin’ny fiainana. Io vanim-potoana io no vanim-potoanan’ny famafazan’ny ranonorana farany, satria Andriamanitra dia handatsaka ny Fanahy Masina tsy amin’ny fetra ihany rehefa madio ny fiangonana. Amin’ny lalàn’ny Alahady, ny fandatsahana ny Fanahy Masina dia ho tsy amin’ny fetra.
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.
“Inona no ataonareo, ry rahalahy, eo amin’ilay asa lehibe fanomanana? Izay miray amin’izao tontolo izao dia mandray ny volavolan’izao tontolo izao ka miomana handray ny mariky ny bibidia. Fa izay tsy matoky ny tenany, izay manetry tena eo anatrehan’Andriamanitra ary manadio ny fanahiny amin’ny fankatoavana ny fahamarinana, ireo no mandray ny volavolan’ny lanitra ka miomana handray ny tombo-kasen’Andriamanitra eo amin’ny handriny. Rehefa mivoaka ny didy ka apetaka ny marika, dia hitoetra madio sy tsy misy pentina mandrakizay ny toetrany.” Testimonies, boky faha-5, 216.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Ny asan’ny Fanahy Masina dia ny handresy lahatra izao tontolo izao ny amin’ny ota sy ny fahamarinana ary ny fitsarana. Tsy misy fomba ahafahan’izao tontolo izao ampitandremana afa-tsy amin’ny fahitana ireo izay mino ny fahamarinana hohamasinina amin’ny alalan’ny fahamarinana, ka miaina araka ny foto-kevitra ambony sy masina, mampiseho amin’ny heviny avo sy manandratra ny tsipika mampisaraka mazava tsara ny eo amin’ireo izay mitandrina ny didin’Andriamanitra sy ireo izay manitsakitsaka izany eo ambanin’ny tongony. Ny fanamasinan’ny Fanahy no manamarika ny fahasamihafana eo amin’ireo izay manana ny tombo-kasen’Andriamanitra sy ireo izay mitandrina andro fitsaharana sandoka. Rehefa tonga ny fitsapana, dia haseho mazava tsara izay atao hoe mariky ny bibidia. Izany dia ny fitandremana ny Alahady. Ireo izay, rehefa avy nandre ny fahamarinana, mbola manohy mihevitra ity andro ity ho masina, dia mitondra ny sonian’ilay lehilahin’ota, izay nihevitra ny hanova ny andro sy ny lalàna.” Bible Training School, 1 Desambra 1903.
Isaiah identifies the “day of the east wind,” which he also identifies as the “rough wind,” that is restrained (stayeth), as the point when “the measuring” begins.
Isaia dia manondro ny “andron’ny rivotra avy any atsinanana,” izay antsoiny koa hoe “rivotra mahery,” izay sakanana (ajanona), ho ilay fotoana anombohan’“ny fandrefesana.”
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Amin’ny fatra, raha mampitsiry azy Izy, dia hiady hevitra aminy Hianao; ferany ny rivotra mafy amin’ny andro isehoan’ny rivotra avy any atsinanana. Koa amin’izany no hanesorana ny helok’i Jakoba; ary izao no vokatra rehetra ho fanafoanana ny fahotany: raha ataony tahaka ny vato sokay voatorotoro ny vato rehetra amin’ny alitara, dia tsy haharitra intsony ny ala masina sy ny sarin-javatra voasokitra. Kanefa ny tanàna mimanda dia ho lao, ary ny fonenana ho foana sy havelan-tahaka ny efitra; ao no hihinanan’ny zanak’omby, ary ao no handriany sy handevonany ny rantsany. Raha malazo ny rantsany, dia hotapahina ireny; avy ny vehivavy ka handoro azy amin’ny afo; fa firenena tsy manam-pahalalana izy; koa izay nanao azy dia tsy hamindra fo aminy, ary izay namorona azy dia tsy haneho fitia aminy. Ary amin’izany andro izany dia hikapoka ny Tompo hatrany amin’ny lakandranon’ny ony ka hatramin’ny reniranon’i Egypta; ary hangonina tsirairay ianareo, ry zanak’Israely. Ary amin’izany andro izany dia hotsofina ny trompetra lehibe, ka ho avy izay efa saika ho levona tany amin’ny tany Asyria sy ireo voaroaka tany amin’ny tany Egypta, ary hiankohoka eo anatrehan’i Jehovah any an-tendrombohitra masina any Jerosalema. Isaia 27:6–13.
The “east wind” is the power that sinks the “ships of Tarshish” and brings judgment upon the whore of Tyre. The “east wind” is the power that causes the kings to be afraid. The “east wind” is what brought the “blasting” blight upon Egypt, that produced the seven years of famine, as Joseph and Pharaoh brought the entire world (Egypt), into bondage, and it was the “east wind” that brought the “locusts” that ate up everything during the deliverance from Egypt. Islam is the “east wind.”
Ny “rivotra avy any atsinanana” no hery mandentika ny “sambon’i Tarsisy” sy mitondra fitsarana amin’ilay vehivavy janga, dia i Tyro. Ny “rivotra avy any atsinanana” no hery mahatonga ny mpanjaka hatahotra. Ny “rivotra avy any atsinanana” no nitondra ilay loza antsoina hoe “fahamaizana” tamin’i Egypta, izay niteraka ny fito taona nahatonga mosary, raha i Josefa sy Farao kosa nampiditra izao tontolo izao manontolo (Egypta) ho amin’ny fanandevozana; ary ny “rivotra avy any atsinanana” ihany koa no nitondra ny “valala” izay nandany ny zavatra rehetra nandritra ny fanafahana avy tany Egypta. Islam no “rivotra avy any atsinanana.”
The reform movements of Bible prophecy establish that each reform movement has its own peculiar theme. The theme of the reform movement of the one hundred and forty four thousand is Islam. On September 11, 2001, Islam of the third Woe attacked the earth beast, and George W. Bush, “the second”, immediately placed a restraint upon the “east wind.” At that event, as Sister White records, when the great buildings of New York City are brought down, Revelation eighteen, verses one through three were fulfilled. Those three verses represent the first of two voices in Revelation chapter eighteen. The second voice is located in verse four, and it identifies the call out of Babylon, which begins at the Sunday law in the United States. Islam of the third woe, is restrained by the four angels of Revelation chapter seven, while the one hundred and forty-four thousand are sealed.
Ny hetsika fanavaozana ao amin’ny faminanian’ny Baiboly dia mampiorina fa ny hetsika fanavaozana tsirairay dia samy manana ny lohaheviny manokana. Ny lohahevitry ny hetsika fanavaozan’ny iray hetsy sy efatra alina amby efatra arivo dia ny finoana silamo. Tamin’ny 11 Septambra 2001, ny finoana silamo amin’ny Loza fahatelo dia nanafika ilay bibidia avy amin’ny tany, ary George W. Bush, “ilay faharoa”, dia nametraka avy hatrany fameperana tamin’ny “rivotra avy any atsinanana.” Tamin’izany tranga izany, araka ny voarakitr’i Rahavavy White, rehefa naondana ireo trano lehibe tao New York City, dia tanteraka ny Apokalypsy toko faha-18, andininy 1 ka hatramin’ny 3. Ireo andininy telo ireo dia maneho ny feo voalohany amin’ireo feo roa ao amin’ny Apokalypsy toko faha-18. Ny feo faharoa dia hita ao amin’ny andininy faha-4, ary izany no manondro ny antso hivoaka avy ao Babylona, izay manomboka amin’ny lalàn’ny Alahady any Etazonia. Ny finoana silamo amin’ny loza fahatelo dia sakanan’ireo anjely efatra ao amin’ny Apokalypsy toko faha-7, raha mbola asiana tombo-kase kosa ilay iray hetsy sy efatra alina amby efatra arivo.
“The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.
“Ny Tompo Andriamanitra dia Andriamanitra saro-piaro, kanefa mahari-po amin’ny fahotana sy ny fandikan-dalàn’ny olony amin’ity taranaka ity Izy. Raha nandeha tamin’ny fisainany ny olon’Andriamanitra, dia ho nandroso ny asan’Andriamanitra, ary ny hafatry ny fahamarinana dia ho nentina tany amin’ny firenena rehetra monina etỳ ambonin’ny tany manontolo. Raha nino Azy ny olon’Andriamanitra ka mpankatò ny teniny, raha nitandrina ny didiny izy, dia tsy ho tonga nanidina namakivaky ny lanitra ny anjely nitondra ny hafatra ho an’ireo anjely efatra izay hamoaka ny rivotra mba hitsoka amin’ny tany, niantso hoe: Tano, tano ny rivotra efatra mba tsy hitsoka amin’ny tany mandra-panisy tombo-kase ny mpanompon’Andriamanitra eo amin’ny handriny. Fa satria ny olona dia tsy mankatò, tsy mahay misaotra, tsy masina, tahaka ny Isiraely fahiny, dia nohalavaina ny andro mba hahafahan’ny rehetra mandre ny hafatra farany momba ny famindram-po ambara amin’ny feo mahery. Voasakana ny asan’ny Tompo, nahemotra ny fotoan’ny fanisiana tombo-kase. Maro no tsy mbola nandre ny fahamarinana. Nefa homen’ny Tompo azy ireo ny fotoana handrenesany sy hiovany fo, ary handroso ny asa lehibe ataon’Andriamanitra.” Manuscript Releases, boky faha-15, 292.
Those who are sealed, are sealed before the Sunday law, for the world can only be warned, and therefore called out of Babylon, by seeing men and women in the Sunday law crisis with the seal of God. The sealing of the one hundred and forty-four thousand began on September 11, 2001, but the sealing time was delayed.
Ireo voaisy tombo-kase dia voaisy tombo-kase alohan’ny lalàna alahady, fa ny izao tontolo izao dia tsy maintsy ampitandremana ihany, ary noho izany antsoina hivoaka avy ao Babylona, amin’ny fahitany lehilahy sy vehivavy ao anatin’ny krizin’ny lalàna alahady mitondra ny tombo-kasen’Andriamanitra. Ny fanisiana tombo-kase ny iray hetsy efatra alina sy efatra arivo dia nanomboka tamin’ny 11 Septambra 2001, saingy nahemotra ny fotoana fanisiana tombo-kase.
All the prophets are addressing the last generation, and this passage is directly referenced to the final generation. In this final generation God’s people did not “walk in His counsel,” and for that reason the sealing time was hindered and delayed. It was delayed and hindered by the beast from the bottomless pit in Revelation chapter eleven, that murdered the two prophets. That beast in the time of the French Revolution was atheism, and it typified the atheistic movement introduced by those who introduced the “woke-ism,” that is now confronting the world, into the movement of Future for America, and then Future for America ceased to walk in God’s counsel and allowed the influence of those who promoted their modern homosexual agenda, in conjunction with others who promoted the setting of time, to hinder the sealing time.
Ny mpaminany rehetra dia miresaka amin’ny taranaka farany, ary io andalan-teny io dia ampiharina mivantana amin’ny taranaka farany. Tao amin’io taranaka farany io dia tsy “nandeha tamin’ny fisainany” ny olon’Andriamanitra, ary noho izany antony izany dia nosakanana sy nahemotra ny andron’ny fanisiana tombo-kase. Nahemotra sy nosakanan’ilay bibidia niakatra avy tamin’ny lavaka tsy hita noanoa ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo izany, ilay namono ireo mpaminany roa. Io bibidia io, tamin’ny andron’ny Revolisiona frantsay, dia tsy finoana an’Andriamanitra, ary tandindon’ilay hetsika tsy mino an’Andriamanitra nampidirin’ireo izay nampiditra ny “woke-ism” izany, izay ankehitriny dia miatrika izao tontolo izao, tao anatin’ny hetsika Future for America; ary avy eo ny Future for America dia nitsahatra tsy handeha tamin’ny fisainan’Andriamanitra ka namela ny fitaoman’ireo izay nampandroso ny fandaharan’asany maoderina momba ny firaisan’ny samy lehilahy na samy vehivavy, niaraka tamin’ny hafa izay nampandroso ny fametrahana fotoana, mba hanakana ny andron’ny fanisiana tombo-kase.
“Much that has been revealed to me crowds upon my mind, which I hardly know how to express. Yet I cannot hold my peace. The Lord is indignant at men who set themselves up to rule their fellow-men, and to carry out plans which the Holy Spirit has condemned. I am more surprised than I can express at your failure to discern that God has not set up these men. The new order of things ought to alarm you, for it had not the sanction of heaven.
“Maro amin’izay efa nambara tamiko no mifanesika ao an-tsaiko, ka zara raha fantatro ny fomba hanehoana izany. Kanefa tsy mahazo mangina aho. Tezitra ny Tompo amin’ireo olona izay manandratra ny tenany hitondra ny namany, sy hanatanteraka drafitra izay efa nomelohan’ny Fanahy Masina. Mihoatra noho izay azoko ambara no fahagagako noho ny tsy fahafahanareo mamantatra fa tsy Andriamanitra no nanangana ireo lehilahy ireo. Tokony hampangovitra anareo io lamina vaovao io, fa tsy nahazo ny fankatoavan’ny lanitra izy.”
“The natural heart is not to bring its own tainted, corrupting principles into the work of God. There must be no concealing of the principles of our faith. The third angel’s message is to be sounded by God’s people. It is to swell to the loud cry. The Lord has a time appointed when he will bind off the work; but when is that time? When the truth to be proclaimed for these last days shall go forth as a witness to all nations, then shall the end come. If the power of Satan can come into the very temple of God, and manipulate things as he pleases, the time of preparation will be prolonged.
“Ny fo voajanahary dia tsy tokony hampiditra ny foto-keviny efa voaloto sy manimba ao amin’ny asan’Andriamanitra. Tsy tokony hisy fanakonana ny foto-kevitry ny finoantsika. Ny hafatry ny anjely fahatelo dia tsy maintsy ambara amin’ny feo mafy amin’ny alalan’ny olon’Andriamanitra. Tsy maintsy hitombo ho amin’ilay antso mafy izany. Ny Tompo dia manana fotoana voatendry hamaranany ny asa; fa rahoviana izany fotoana izany? Rehefa hivoaka ho vavolombelona amin’ny firenena rehetra ny fahamarinana izay tsy maintsy torina ho an’izao andro farany izao, dia ho avy amin’izay ny farany. Raha mahazo miditra ao amin’ny tempolin’Andriamanitra mihitsy ny herin’i Satana, ka mandamina ny zavatra araka izay itiavany azy, dia hohalavaina ny fotoana fiomanana.”
“Here is the secret of the movements made to oppose the men whom God sent with a message of blessing for his people. These men were hated. The men and God’s message were despised, as verily as Christ himself was hated and despised at his first advent. Men in responsible positions have manifested the very attributes that Satan has revealed. They have sought to rule minds, to bring their reason and their talents under human jurisdiction. There has been an effort to bring God’s servants under the control of men who have not the knowledge and wisdom of God, or an experience under the Holy Spirit’s guidance. Principles have been born that should never have seen the light of day. The illegitimate child should have been stifled as soon as it breathed the first breath of life. Finite men have been warring against God and the truth and the Lord’s chosen messengers, counterworking them by every means they dared to use. Please consider what virtue there came in the wisdom and plans of those who have slighted God’s messages, and, like the scribes and Pharisees, have despised the very men whom God has used to present light and truth which his people needed.” The 1888 Materials, 1525.
“Ity no zava-miafin’ny fihetsiketsehana natao hanoherana ireo lehilahy izay nirahin’Andriamanitra hitondra hafatry ny fitahiana ho an’ny vahoakany. Nankahalaina ireo lehilahy ireo. Nohamavoina ireo lehilahy sy ny hafatr’Andriamanitra, tahaka indrindra an’i Kristy tenany izay nankahalaina sy nohamavoina tamin’ny fiaviany voalohany. Ireo lehilahy teo amin’ny toerana maha tompon’andraikitra dia naneho ireo toetra izay nasehon’i Satana. Nitady hifehy ny sain’ny olona izy ireo, hitondra ny fisainany sy ny talentany eo ambanin’ny fahefan’olombelona. Nisy ezaka natao hampanaiky ny mpanompon’Andriamanitra ho eo ambanin’ny fifehezan’olona izay tsy manana ny fahalalana sy ny fahendren’Andriamanitra, na traikefa eo ambanin’ny fitarihan’ny Fanahy Masina. Nateraka ireo foto-kevitra izay tsy tokony ho nahita masoandro velively. Tokony ho nofongorana vantany vao niaina ny fofonaina voalohan’ny ainy ilay zaza tsy ara-dalàna. Ny olombelona voafetra dia niady tamin’Andriamanitra sy ny fahamarinana ary ireo irak’Andriamanitra nofidin’ny Tompo, ka nanohitra ny asan’izy ireo tamin’ny alalan’ny fomba rehetra sahin’izy ireo nampiasaina. Masìna ianareo, diniho izay hatsaram-panahy na hery soa nipoitra avy tamin’ny fahendrena sy ny drafitr’ireo izay nanamaivana ny hafatr’Andriamanitra, ary tahaka ny mpanora-dalàna sy ny Fariseo, dia nanamavo ireo lehilahy indrindra izay nampiasain’Andriamanitra hitondrana ny fahazavana sy ny fahamarinana izay nilain’ny vahoakany.” The 1888 Materials, 1525.
The sealing time that began on September 11, 2001, was hindered for the representatives of Satan were allowed to come into the “very temple of God.” The issue that should be seen here is that from 1798 unto 1844, the Millerite temple was erected, and on October 22, 1844, the messenger of the covenant suddenly came unto his temple. The temple and the host had been trampled down by the papacy for twelve hundred and sixty years, and when the papacy received its deadly wound Christ began the work of erecting the Millerite temple, and the symbol of the temple is the number forty-six, on several witnesses.
Ang panahón ng pagtatatak na nagsimula noong Setyembre 11, 2001, ay nahadlangan sapagkat pinahintulutang makapasok ang mga kinatawan ni Satanas sa “mismong templo ng Dios.” Ang usaping dapat makita rito ay na mula 1798 hanggang 1844, ang templong Millerita ay itinayo, at noong Oktubre 22, 1844, ang sugo ng tipan ay biglang pumaroon sa kaniyang templo. Ang templo at ang hukbo ay nayurakan ng kapapahan sa loob ng isang libo at dalawang daan at animnapung taon, at nang tanggapin ng kapapahan ang nakamamatay na sugat nito ay sinimulan ni Cristo ang gawain ng pagtatayo ng templong Millerita, at ang sagisag ng templo ay ang bilang na apatnapu’t anim, sa ilang saksi.
On August 11, 1840, the angel of Revelation ten descended, and the judgment of Protestantism began. That history is repeated to the very letter.
Tamin’ny 11 Aogositra 1840, dia nidina ilay anjely ao amin’ny Apokalypsy toko faha‑folo, ary nanomboka ny fitsarana ny Protestantisma. Averina amin’ny litera tsirairay izany tantara izany.
In the Scriptures it is the “east wind” that sinks the ships of Tarshish, and brings down that great city Tyrus, and causes the kings and merchants to three times cry out, “woe, woe” (alas, alas). But in the passage of Isaiah we are considering, the day of the “east wind” is the day when God “stayeth his rough wind.” In this passage the “east wind” is held in check, so as to not prevent the work of the third angel; a work that is accomplished during the time of the latter rain. In this passage the subject of the “east wind” that is held in check, is identifying the latter rain, the work of the third angel, and the gathering out of God’s other children in Babylon. In that time period, the four angels are holding the four winds, during the time of the sealing of the one hundred and forty-four thousand.
Ao amin’ny Soratra Masina, ny “rivotra avy any atsinanana” no mampilentika ny sambon’i Tarsisy sy mampianjera an’i Tyro, ilay tanàna lehibe, ary mahatonga ny mpanjaka sy ny mpivarotra hiantso in-telo hoe: “Loza, loza” (indrisy, indrisy). Fa ao amin’ny andalan-tenin’i Isaia izay saintsainintsika, ny andron’ny “rivotra avy any atsinanana” dia ny andro izay “ampitsaharan’Andriamanitra ny rivotra mahery.” Ao amin’io andalan-teny io dia voageja ny “rivotra avy any atsinanana”, mba tsy hanakana ny asan’ny anjely fahatelo; asa izay tanterahina mandritra ny fotoanan’ny ranonorana farany. Ao amin’io andalan-teny io, ny lohahevitra momba ilay “rivotra avy any atsinanana” izay voageja dia manondro ny ranonorana farany, ny asan’ny anjely fahatelo, ary ny fanangonana ireo zanak’Andriamanitra hafa izay any Babylona. Amin’izany vanim-potoana izany, ny anjely efatra dia mihazona ny rivotra efatra mandritra ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Ary rehefa afaka izany zavatra izany, dia nahita anjely efatra nitsangana teo amin’ny vazan-tany efatra aho, nihazona ny rivotra efatry ny tany, mba tsy hisy rivotra hitsoka amin’ny tany, na amin’ny ranomasina, na amin’ny hazo akory aza. Ary nahita anjely iray hafa niakatra avy any atsinanana aho, nanana ny tombo-kasen’Andriamanitra velona; ary niantso tamin’ny feo mahery izy ho amin’ireo anjely efatra izay nomena fahefana hanimba ny tany sy ny ranomasina, nanao hoe: Aza manimba ny tany, na ny ranomasina, na ny hazo, mandra-pamehezantsika tombo-kase eo amin’ny handrin’ny mpanompon’Andriamanitsika. Apokalypsy 7:1–3.
The staying of the “east wind,” the holding of the “angry nations” and the holding of the “four winds” all occur during the latter rain, for it is the period of the latter rain that the seal of God is placed upon His people. The four winds that are being restrained by the four angels are a symbol of Islam.
Ny fampitsaharana ny “rivotra avy any atsinanana,” ny fihazonana ireo “firenena tezitra,” ary ny fihazonana ireo “rivotra efatra” dia samy miseho avokoa mandritra ny ranonorana farany; fa amin’ny vanim-potoanan’ny ranonorana farany no ametrahana ny tombo-kasen’Andriamanitra eo amin’ny olony. Ireo rivotra efatra izay sakanan’ireo anjely efatra dia tandindon’ny finoana silamo.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Ny anjely dia mihazona ny rivotra efatra, aseho ho toy ny soavaly tezitra mitady hiala sy hirohotra hamakivaky ny tavan’ny tany manontolo, mitondra fandringanana sy fahafatesana eo amin’ny lalany.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Hatory eo an-tsisin’ny tontolo mandrakizay va isika? Ho domelina sy hangatsiaka ary ho faty va isika? Endrey, enga anie ka hananantsika ao amin’ny fiangonantsika ny Fanahy sy fofonain’Andriamanitra, tsofina ao amin’ny olony, mba hitsanganany amin’ny tongony ka ho velona izy. Mila mahita isika fa ety ny lalana, ary tery ny vavahady. Fa rehefa mandalo amin’ilay vavahady tery isika, dia tsy manam-petra ny halehibeny.” Manuscript Releases, volume 20, 217.
We will consider these realities further in the next article, for it is “in the days of these kings”, represented by the eighth kingdom of Bible prophecy, that “is of the seven” kingdoms, that God sets up an everlasting kingdom.
Hodinihintsika bebe kokoa ireo zava-misy ireo ao amin’ny lahatsoratra manaraka, fa amin’“ny andron’ireo mpanjaka ireo”, izay asehon’ny fanjakana fahavalo ao amin’ny faminanian’ny Baiboly, ka “avy amin’ny fito” fanjakana, no anorenan’Andriamanitra fanjakana mandrakizay.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.
Ary amin’ny andron’ireo mpanjaka ireo no hananganan’Andriamanitry ny lanitra fanjakana izay tsy ho rava mandrakizay; ary tsy havela ho an’ny firenena hafa izany fanjakana izany, fa hanorotoro sy handringana ireo fanjakana rehetra ireo izy, ary haharitra mandrakizay. Koa satria hitanao fa nisy vato voakapa avy tamin’ny tendrombohitra tsy tamin-tànana, ary izany no nanorotoro ny vy sy ny varahina sy ny tanimanga sy ny volafotsy ary ny volamena, dia efa nampahafantarin’Andriamanitra lehibe tamin’ny mpanjaka izay zavatra hiseho any aoriana; ary marina ny nofy, ary azo antoka ny heviny. Daniela 2:44, 45.