God never changes, and therefore Adventism is judged in its fourth generation.
Andriamanitra tsy miova mandrakizay, ary noho izany dia tsaraina eo amin’ny taranaka fahefany ny Advantisma.
“‘And he called to the man clothed with linen, which had the 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. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“‘Ary niantso ilay lehilahy nitafy rongony, izay nitondra ny fitoeran-dranomainty teny anilany Izy; ary hoy Jehovah taminy: Mandehana mamakivaky ny afovoan’ny tanàna, dia mamakivaky ny afovoan’i Jerosalema, ka asio famantarana eo amin’ny handrin’ny olona izay misento sy mitaraina noho ny fahavetavetana rehetra atao eo afovoany. Ary tamin’ny hafa kosa dia hoy Izy teo an-tsofiko: Mandehana manaraka azy mamakivaky ny tanàna, ka mamonoa; aza aoka ny masonareo hiantra, ary aza mamindra fo ianareo; vonoy tokoa ny antitra sy ny tanora, ny zatovovavy sy ny ankizy madinika ary ny vehivavy; fa aza manakaiky olona iray akory izay misy ilay famantarana aminy; ary atombohy eo amin’ny fitoerako masina. Dia natombony tamin’ireo loholona izay teo anoloan’ny trano izany.’”
“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.
“Jesosy dia efa hiala eo amin’ny seza famindrampo ao amin’ny fitoerana masina any an-danitra mba hitafy ny fitafian’ny famaliana sy handatsaka ny fahatezerany amin’ny fitsarana amin’ireo izay tsy namaly ny fahazavana nomen’Andriamanitra azy. ‘Satria tsy tanterahina haingana ny didim-pitsarana amin’ny asa ratsy, dia feno tokoa ny fon’ny zanak’olombelona ao aminy hanao ratsy.’ Raha tokony ho nalefaky ny faharetana sy ny fandeferana lehibe nasehon’ny Tompo taminy izy, ireo izay tsy matahotra an’Andriamanitra sy tsy tia ny fahamarinana dia manamafy ny fony amin’ny làlany ratsy. Kanefa misy fetra na dia ny fandeferan’Andriamanitra aza, ary maro no mihoatra indrindra ireo sisintany ireo. Efa nihoatra ny fetran’ny fahasoavana izy, ka noho izany dia tsy maintsy miditra an-tsehatra Andriamanitra sy manamarina ny voninahiny.”
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Momba ny Amorita dia hoy ny Tompo: “Amin’ny taranaka fahefatra no hiverenany aty indray; fa ny heloky ny Amorita mbola tsy tonga amin’ny fahafenoany.” Na dia niavaka aza io firenena io noho ny fanompoan-tsampiny sy ny fahalotoany, dia mbola tsy nofenoiny ny kapoakany ny helony, ary Andriamanitra tsy mbola hanome baiko ny handringanana azy tanteraka. Tokony hahita ny fanehoana mazava ny herin’Andriamanitra ny vahoaka, mba tsy hananany fialan-tsiny. Ny Mpahary feno fangorahana dia vonona handefitra amin’ny helony mandra-pahatongan’ny taranaka fahefatra. Ary amin’izay, raha tsy hita ny fiovana ho amin’ny tsara kokoa, dia hihatra aminy ny fitsarany.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Amin’ny fahitsiana tsy mety diso dia mbola mitana fitanana an-tsoratra amin’ny firenena rehetra Ilay Tsy Manam-petra. Raha mbola atolotra miaraka amin’ny antso ho amin’ny fibebahana ny famindram-pony, dia hitoetra misokatra io kaonty io; fa rehefa tonga amin’ny ambaratonga voafaritr’Andriamanitra ny tarehimarika, dia manomboka ny fanompoan’ny fahatezerany. Mikatona ny kaonty. Mitsahatra ny fahari-po avy amin’Andriamanitra. Tsy misy intsony ny fitalahoana famindrampo ho azy ireo.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Ny mpaminany, raha nibanjina nidina namakivaky ny taonjato maro, dia nahita teo anoloan’ny fahitany izao fotoana izao. Ny firenena amin’izao vanim-potoana izao dia efa nandray famindram-po tsy mbola nisy toa azy. Ny voafantina indrindra amin’ny fitahian’ny lanitra dia nomena azy; nefa fiavonavonana mitombo, fitiavam-bola, fanompoan-tsampy, fanamavoana an’Andriamanitra, ary tsy fankasitrahana manambany no voasoratra hanohitra azy. Faingana izy ireo no manakatona ny kaontiny amin’Andriamanitra.
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Fa izay mampangovitra ahy dia izao zava-misy izao: ireo izay nanana ny fahazavana sy ny tombontsoa lehibe indrindra dia efa voatondraky ny faharatsiana manjaka. Voataonan’ireo tsy marina manodidina azy, maro, eny, na dia amin’ireo izay milaza ho manana ny fahamarinana aza, no efa nangatsiaka, ka voatariky ny onja maheryn’ny ratsy. Ny fanesoana miely patrana atao amin’ny toe-panahy araka an’Andriamanitra marina sy ny fahamasinana dia mitarika ireo izay tsy mifikitra akaiky amin’Andriamanitra hahavery ny fanajany ny lalàny. Raha nanaraka ny fahazavana sy nankatò ny fahamarinana tamin’ny fo izy ireo, dia ho vao mainka sarobidy taminy io lalàna masina io, indrindra rehefa atao tsinontsinona sy ariana. Arakaraka ny isehoan’ny tsy fanajana ny lalàn’Andriamanitra mazava kokoa no vao mainka isongadinan’ny tsipika mampiavaka ireo mpitandrina azy sy izao tontolo izao. Mitombo ny fitiavana ny didy avy amin’Andriamanitra amin’ny sokajy iray, araka ny itomboan’ny fanamavoana azy amin’ny sokajy iray hafa.
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Efa manakaiky haingana ny krizy. Ny tarehimarika miha-mitombo haingana dia mampiseho fa saiky tonga ny fotoana hamangian’Andriamanitra. Na dia tsy mirona hanasazy aza Izy, dia hanasazy ihany, ary tsy ho ela. Izay mandeha eo amin’ny mazava dia hahita famantarana ny loza mananontanona; nefa tsy tokony hipetraka amim-pahanginana izy, ka hiandry amim-pitondrana tsy miraharaha ny fandringanana, sady mampionona ny tenany amin’ny finoana fa hiaro ny olony Andriamanitra amin’ny andron’ny famangiana. Lavitra izany. Tokony hahatsapa izy ireo fa adidiny ny miasa amim-pahazotoana mba hamonjy ny hafa, sady mibanjina an’Andriamanitra amin’ny finoana mafy mba hahazoana fanampiana. ‘Ny vavaka mahery sy mafana ataon’ny marina dia mahavita be.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Ny lalivain’ny toe-panahy araka an’Andriamanitra dia tsy mbola very tanteraka ny heriny. Amin’ny fotoana izay hahalehibe indrindra ny loza mananontanona sy ny fahakivian’ny fiangonana, ilay antokon’olom-bitsy izay mijoro ao amin’ny mazava dia hisento sy hitomany noho ny fahavetavetana atao eo amin’ny tany. Kanefa indrindra kokoa no hiakaran’ny fivavahany ho an’ny fiangonana, satria ny mpikambana ao aminy dia manao araka ny fanaon’izao tontolo izao.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
Ny vavaka mafana ataon’ireto olom-bitsy mahatoky ireto dia tsy ho foana. Rehefa mivoaka ny Tompo amin’ny maha-mpamaly faty Azy, dia ho tonga koa Izy amin’ny maha-mpiaro Azy ny amin’izay rehetra nitahiry ny finoana tamin’ny fahadiovany sy niaro ny tenany tsy ho voaloton’izao tontolo izao. Amin’izany fotoana izany no nampanantenain’Andriamanitra hamaly ny olom-boafidiny izay miantso Aminy andro aman’alina, na dia maharitra miandry aza Izy ny amin’izy ireo.
“The command is: ‘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.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.
Ny baiko dia izao: “Mandehana mamakivaky ny afovoan’ny tanàna, dia mamakivaky ny afovoan’i Jerosalema, ka asio marika eo amin’ny handrin’ny olona izay misento sy mitaraina noho ny fahavetavetana rehetra atao eo afovoany.” Ireo izay nisento sy nitomany ireo dia efa nitory ny tenin’ny fiainana; nananatra sy nanolo-tsaina ary nifona tamin-kafanam-po izy. Ny sasany izay efa nanala baraka an’Andriamanitra dia nibebaka ka nanetry ny fony teo anatrehany. Kanefa ny voninahitry ny Tompo dia efa niala tamin’ny Isiraely; na dia mbola maro aza no nanohy ny fombam-pivavahana, dia tsy teo ny heriny sy ny fanatrehany.” Testimonies, boky faha-5, 207–210.
The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.
Ny fanoharana momba ny fitsaran’Andriamanitra izay tondroin’i Rahavavy White ao amin’io andalan-teny io dia ny fitsarana nentina tamin’ny tanànan’i Jerosalema, izay amin’ny andro farany dia ny fiangonana Advantista Mitandrina ny Andro Fahafito. Tanteraka amin’ny lalàna alahady ny fitsarana, satria eo no ametrahana ny tombokasen’Andriamanitra sy ny mariky ny bibidia. Ny toko fahavalo ao amin’i Ezekiela dia manondro fahavetavetana efatra miha-mitombo. Ny andininy voalohany dia manasongadina fa ny fahitana dia tokony ho takarina eo anoloan’ny hifaranan’ny fotoam-pahasoavana, amin’ny fanondroana ny andro fahadimin’ny volana fahenina amin’ny taona fahenina.
Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”
Tsy nila nisy nilàna ny nampidiran’i Ezekiela izany teboka fanondroana ara-tantara izany. Azony nosoratana tsotra izao hoe: “Ary izao no niseho, raha nipetraka tao an-tranoko aho, ary nipetraka teo anatrehako ny loholon’i Joda, dia nilatsaka tamiko teo ny tanan’i Jehovah Tompo.” Ny nampidirany ilay fanondroana ny andro mialoha ny “666” dia fanondroana ara-paminaniana ho an’ireo mpianatra ny faminaniana. Ilay fanondroana ho an’ireo izay mahazo ny fandresena amin’ny isan’ny anaran’ilay bibidia, dia mahalala ny “666” ho singa iray ao amin’ny Fanambaran’i Jesosy Kristy, izay esorina ny tombo-kaseny fotoana fohy alohan’ny hifaranan’ny fotoam-pahasoavana. Fantatr’izy ireo izany satria izy ireo no olon’Andriamanitra, izay, araka an’i Petera, “taloha dia tsy olon’Andriamanitra.”
In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.
Ao amin’ny 1 Petera toko faharoa, ireo olona izay ankehitriny no olon’Andriamanitra dia “efa nanandrana fa tsara fanahy ny Tompo.” Ireo no ireo izay ara-paminaniana “nihinana” ny tenin’Andriamanitra, mifanohitra amin’ireo izay nandà tsy hihinana ny tenin’Andriamanitra. Ny mpaminany rehetra dia miresaka ny amin’ny andro farany, ary ao amin’ny Jaona toko fahenina, Jesosy dia nanome izao hafatra izao fa ny mpianany dia tsy maintsy mihinana ny nofony sy misotro ny rany. Ao amin’io toko io, ireo mpianatra izay nandà tsy hihinana ny nofony sy hisotro ny rany dia nanao izany tao amin’ny andininy faha-enina amby enim-polo.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Hatramin’izany andro izany dia maro tamin’ny mpianany no nihemotra ka tsy niara-nandeha taminy intsony. Jaona 6:66.
The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.
Ny hendry izay mihinana ny nofon’i Kristy sy misotro ny rany amin’ny andro farany dia mahatakatra fa Kristy, amin’ny maha-Palmoni Azy, no Ilay Mpanisa Mahagaga, ary fantany ny soniany rehefa aseho izany. Ny isa hoe “665,” ao amin’ny andininy fanokafana ao amin’ny Ezekiela toko fahavalo, dia eo ho hitan’izay rehetra maniry hahita, ka manondro farafahakeliny teboka ara-paminaniana roa lehibe izany. Ny voalohany dia izao: tokony ho azo amin’ny heviny ho mandrakotra vanim-potoana iray mialoha ny lalàna alahady ilay hafatra. Ny faharoa dia izao: ny isa hoe “666” dia hita ao amin’ny iray amin’ireo andininy roa monja ao amin’ny bokin’ny Apokalypsy izay voafaritra amin’ny filazana fa ny “hendry” no hahatakatra izany amin’ny andro farany.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.
Eto ny fahendrena. Izay manan-tsaina aoka hanisa ny isan’ny bibidia; fa isan’olona izany; ary ny isany dia enin-jato sy enimpolo amby enina. Apokalypsy 13:18.
The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.
Ny “hendry” izay mahatakatra ny fitomboan’ny fahalalana amin’ny andro farany, rehefa voavaha ny Fanambaran’i Jesosy Kristy, dia hahafantatra fa zava-dehibe amin’ny faminaniana ny “666,” satria efa nahazo fandresena tamin’io isa io izy ireo. Koa i Ezekiela, ao amin’ny toko fahavalo, dia mampiditra fikomiana mihamitombo, izay asehon’ny fahavetavetana efatra mitombo. Ny farany dia manondro ny adala ho miankohoka amin’ny masoandro, ka izany no manamarika ny fitsarana an’i Jerosalema (Advantisma), amin’ny andro farany. Izany fitsarana izany dia mitranga amin’ny taranaka fahefatra. Ireo fahavetavetana efatra dia tandindon’ireo taranaka efatra amin’ny Advantisma Laodiseana.
The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.
Ny taranaka voalohany dia nanomboka tamin’ny 1863, niaraka tamin’ny fikomiana nanohitra ny fianianan’i Mosesy momba ny “impito”. Dimy amby roapolo taona tatỳ aoriana dia niseho ny fikomiana tamin’ny 1888. Iray amby telopolo taona tatỳ aoriana dia nitranga ny fikomiana tamin’ny 1919, izay asehon’ny bokin’i W. W. Prescott, “The Doctrine of Christ”. Valo amby telopolo taona taorian’izany, tamin’ny 1957, dia nitranga ny fikomiana asehon’ny boky hoe “Questions on Doctrine”. Ankehitriny isika dia hanomboka hampiseho ny antony ifanarahan’ireo mari-dalana efatra ireo amin’ireo fahavetavetana efatra ao amin’ny Ezekiela toko fahavalo.
In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.
Tamin’ny 1863, ny Advantisma Laodiseana dia nampiditra tabilao vaovao hanoloana ireo tabilao roa izay fahatanterahan’ny didy ao amin’ny Habakoka toko faharoa hoe: “soraty ny fahitana ka ataovy mazava eo ambonin’ny tabilao.” Nesorin’ny tabilao 1863 tao amin’ilay sary faminaniana ny “fotoana fito”, izay teo amin’ireo tabilao masina roa niaraka tamin’ny 1260, 1290 ary 1335. Ao amin’ny Habakoka, ny didy dia nanambara fa ireo tabilao (amin’ny endriny maro) dia havoaka amin’ny fomba izay hahafahan’“izay mamaky azy mihazakazaka.” Tena lavitra ny tena nokendrena ilay tabilao 1863, ka nilàna taratasy fanazavana natokana hiaraka aminy. Tsy azo natao ny nijery ny tabilao 1863 ka “hihazakazaka” raha tsy nisy taratasy fanampiny niaraka taminy.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Dia namaly ahy, ka nanao hoe: Soraty ny fahitana, ary ataovy mazava tsara eo amin’ny vato fisaka, mba hahazakazaka izay mamaky azy. Habakoka 2:2.
The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.
Ny tabilao tamin’ny 1863 dia sandoka natao hanakonana ny tena izy, tahaka izay hitan’i William Miller tao amin’ny nofiny. Ireo tabilao masina roa ireo no tandindon’ny fanekena nataon’i Kristy tamin’ny vahoaka izay vao nandray ny toerany ho ilay tandroka protestanta marina an’ilay bibidia avy amin’ny tany. Ireo tabilao roa ireo dia naneho tandindon’ny fifandraisana amin’ny fanekena teo amin’ny Millerita sy Kristy, izay tonga tampoka tao amin’ny tempoliny tamin’ny 1844, ary rehefa tonga Izy, dia tonga tamin’ny maha-Iraky ny Fanekena Azy. Ny Isiraely fahiny dia maneho ny Isiraely maoderina, ary rehefa nentin’i Kristy nivoaka avy tao amin’ny fanandevozan’i Egypta ny Isiraely fahiny, dia naneho mialoha ny fotoana izay hitondrany ny Isiraely maoderina hivoaka avy ao amin’ny fanandevozan’ny fitondrana papaly nandritra ny arivo sy roanjato ary enimpolo taona izany. Imbetsaka Rahavavy White no manamafy ireo tantara roa ireo ho tantara mifanandrify.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
“Eo amintsika no mamirapiratra ny fitambaran’ny fahazavan’ireo taonjato lasa. Ny firaketana ny fanadinoan’ny Isiraely dia voatahiry ho fanazavana antsika. Amin’izao vanim-potoana izao dia naninjitra ny tànany Andriamanitra mba hanangona ho Aminy vahoaka avy amin’ny firenena rehetra sy ny fokom-pirazanana ary ny samy hafa fiteny. Tamin’ny hetsika momba ny fiavian’i Kristy dia niasa ho an’ny lovany Izy, tahaka ny niasany ho an’ny Isiraely tamin’ny nitarihany azy ireo hiala avy tany Egypta. Tamin’ilay fahadisoam-panantenana lehibe tamin’ny taona 1844 dia notsapaina ny finoan’ny olony, tahaka ny nitsapana ny an’ny Hebreo teo amin’ny Ranomasina Mena.” Testimonies, volume 8, 115, 116.
When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.
Rehefa nanao fanekena tamin’ny Isiraely fahiny ny Tompo, dia nanome takela-bato roa Izy mba hanehoana ny fifandraisan’ny fanekena. Rehefa nanao fanekena tamin’ny Isiraely maoderina ny Tompo, dia nanome takela-bato roa Izy mba hanehoana ny fifandraisan’ny fanekena. Ny takela-bato roan’ny Didy Folo dia tandindon’ny takela-bato roan’i Habakoka. Nomeny azy ireo ireo takela-bato roa ireo fotoana fohy taorian’ny fiampitana ny Ranomasina Mena, izay ampifandraisin-dRahavavy White amin’ilay fahadisoam-panantenana lehibe tamin’ny 1844. Fotoana fohy taorian’ny 1844, eo amin’ny lafiny tantara ara-paminaniana, dia namoaka ny takela-bato faharoa ny Tompo. Ny Isiraely fahiny dia natao ho mpitahiry ny lalàn’Andriamanitra, ary ny Isiraely maoderina kosa dia natao ho mpitahiry tsy ny lalàn’Andriamanitra ihany, fa ireo fahamarinana ara-paminaniana lehibe ireo koa.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.
«Andriamanitra dia niantso ny fiangonany amin’izao andro izao, tahaka ny niantsoany ny Isiraely fahiny, mba hijoro ho fahazavana eo amin’ny tany. Tamin’ny alalan’ny antsin’ny fahamarinana mahery, dia nosarahiny tamin’ireo fiangonana sy tamin’izao tontolo izao izy ireo, tamin’ny alalan’ny hafatry ny anjely voalohany sy faharoa ary fahatelo, mba hitondrany azy ireo ho amin’ny fifanakaikezana masina Aminy. Izy no nanao azy ireo ho mpitahiry ny lalàny ary nanankina taminy ireo fahamarinana lehibe momba ny faminaniana ho an’izao fotoana izao. Tahaka ireo tenin’Andriamanitra masina izay nankinina tamin’ny Isiraely fahiny, ireo dia fitokisana masina tsy maintsy hampitaina amin’izao tontolo izao.» Testimonies, boky faha-5, 455.
The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.
Ny Didy roa voalohany dia manambara ny fankahalan’Andriamanitra ny fanompoan-tsampy, ary ao amin’ireo Didy roa voalohany ireo Izy dia milaza fa ny fitsarana dia tanterahina hatramin’ny taranaka fahatelo sy fahefatra, satria ambarany fa Andriamanitra saro-piaro Izy.
“The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.
“Tsy ho an’ny tombontsoan’ny Hebreo ihany no nanaovana ny fanambaràna ny lalàna tamin’izany fotoana izany. Nomen’Andriamanitra voninahitra izy ireo tamin’ny nanaovany azy ho mpiambina sy mpitahiry ny lalàny, nefa notanana ho fitokisana masina ho an’izao tontolo izao manontolo izany. Ny fitsipiky ny Didy Folo dia voaomana hifanaraka amin’ny olombelona rehetra, ary nomena ho fanabeazana sy fitondrana ny rehetra izany. Didy folo, fohy, feno, ary manam-pahefana, no mandrakotra ny adidin’ny olona amin’Andriamanitra sy amin’ny namany; ary miorina amin’ilay foto-kevitra lehibe sy fototra dia ny fitiavana avokoa izany rehetra izany. ‘Tiava an’i Jehovah Andriamanitrao amin’ny fonao rehetra sy amin’ny fanahinao rehetra sy amin’ny herinao rehetra ary amin’ny sainao rehetra; ary ny namanao tahaka ny tenanao.’ Lioka 10:27. Jereo koa ny Deoteronomia 6:4, 5; Levitikosy 19:18. Ao amin’ny Didy Folo no anehoana amin’ny an-tsipiriany ireo foto-kevitra ireo, ary ampiharina amin’ny toe-java-misy sy ny zava-misy iainan’ny olona.”
“‘Thou shalt have no other gods before Me.’
“Aza manana andriamani-kafa hitoetra eo anatrehako ianao.”
“Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.
“I Jehovah, ilay Mandrakizay, Ilay misy amin’ny Tenany, tsy noforonina, izay Izy tenany no Loharano sy Mpitahiry ny zavatra rehetra, dia Izy irery ihany no manan-jo hahazo ny fanajana sy ny fiankohofana ambony indrindra. Voarara ny olombelona tsy hanome amin’ny zavatra hafa rehetra ny toerana voalohany eo amin’ny fitiavany na eo amin’ny fanompoany. Na inona na inona ankamamiantsika ka mampihena ny fitiavantsika an’Andriamanitra na manelingelina ny fanompoana tokony ho Azy, dia izany no ataontsika ho andriamanitra.”
“‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’
“Aza manao sarin-javatra voasokitra ho anao, na endriky ny zavatra rehetra izay any an-danitra ambony, na izay etỳ ambonin’ny tany ambany, na izay any anaty rano ambanin’ny tany; aza miankohoka eo anatrehany, na manompo azy.”
“The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.
“Ny didy faharoa dia mandrara ny fanompoana an’Andriamanitra marina amin’ny alalan’ny sary na endrika mitovy aminy. Firenena jentilisa maro no nilaza fa ny sariny dia tandindona na marika fotsiny izay anompoana ny Andriamanitra, kanefa Andriamanitra dia efa nanambara fa ota izany fanompoana izany. Ny fiezahana haneho Ilay Mandrakizay amin’ny zavatra ara-nofo dia hampihena ny fiheveran’ny olona an’Andriamanitra. Ny saina, rehefa avily hiala amin’ny fahatanterahana tsy manam-petra an’i Jehovah, dia ho voasarika amin’ny voary fa tsy amin’ny Mpahary. Ary arakaraka ny nampidinana ny fiheverany an’Andriamanitra no hihasimba kokoa ny olona.”
“‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.
“‘Izaho Jehovah Andriamanitrao dia Andriamanitra saro-piaro.’ Ny fifandraisana akaiky sy masina misy eo amin’Andriamanitra sy ny olony dia aseho amin’ny endriky ny fanambadiana. Koa satria ny fanompoan-tsampy dia fijangajangana ara-panahy, dia mety tsara ny iantsoana ny tsy fankasitrahan’Andriamanitra azy hoe fialonana.” Patriarchs and Prophets, 305, 306.
God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”
Ny fialonan’Andriamanitra dia miseho indrindra manoloana ny fanompoan-tsampy, ary tsy kisendrasendra ny maha-“sarin’ny fialonana” ilay fahavetavetana voalohany ao amin’ny Ezekiela toko faha-valo.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.
Ary izao no niseho tamin’ny taona fahenina, tamin’ny volana fahenina, tamin’ny andro fahadimin’ny volana, raha nipetraka tao an-tranoko aho, ary nipetraka teo anatrehako ny loholon’ny Joda, dia nilatsaka teo amboniko teo ny tànan’i Jehovah Tompo. Dia nijery aho, ary, indro, nisy tahaka ny endrika afo: hatramin’ny endriky ny andilany midina dia afo; ary hatramin’ny andilany miakatra dia tahaka ny famirapiratana, toy ny lokon’ny ambera. Ary naninjitra izay tahaka ny endriky ny tànana Izy ka nandray ahy tamin’ny volon-dohako iray; ary nentin’ny Fanahy niakatra teo anelanelan’ny tany sy ny lanitra aho ka nentiny tamin’ny fahitan’Andriamanitra ho any Jerosalema, teo amin’ny varavaran’ny vavahady anatiny izay miatrika ny avaratra; izay nisy ny fitoeran’ilay sarin’ny fahasaro-piaro, izay mampahasaro-piaro. Ary, indro, teo ny voninahitr’Andriamanitry ny Isiraely, araka ny fahitana izay efa hitako tany amin’ny lemaka. Dia hoy Izy tamiko: Ry zanak’olona, asandrato ankehitriny ny masonao mankany avaratra. Dia nasandratro nankany avaratra ny masoko, ary, indro, teo avaratry ny vavahadin’ny alitara teo amin’ny fidirana ilay sarin’ny fahasaro-piaro. Ezekiela 8:1–5.
The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.
Ny sarin’ny fahasaro-piaro no voalohany amin’ireo fahavetavetana efatra mihamafy misesy izay naseho tamin’i Ezekiela. Ny sarin’ny fahasaro-piaro dia maneho ny fiandohan’ny taranaka voalohany amin’ireo taranaka efatra amin’ny fikomiana mihamafy misesy ao amin’ny Advantisma. Ny taranaka voalohany dia nanomboka tamin’ny taona 1863.
We will continue this study in the next article.
Hanohy ity fianarana ity ao amin’ny lahatsoratra manaraka isika.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Ny tsirairay tamin’ireo mpaminany fahiny dia tsy dia niteny loatra ho an’ny androny manokana, fa ho an’ny androntsika kosa, ka ny faminaniany dia manan-kery ho antsika. ‘Ary izany zavatra rehetra izany dia nanjo azy ho fanoharana; ary voasoratra izy ireny ho fampitandremana ho antsika, izay tratrin’ny faran’izao tontolo izao.’ 1 Korintiana 10:11. ‘Tsy ho an’ny tenany, fa ho antsika no nanompoany izany zavatra izany, izay voalaza aminareo ankehitriny amin’ny alalan’ireo izay nitory ny filazantsara taminareo tamin’ny Fanahy Masina nirahina avy any an-danitra; dia zavatra irin’ny anjely hotazanina fatratra izany.’ 1 Petera 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Ny Baiboly dia nanangona sy namatotra niaraka ny harenany ho an’ity taranaka farany ity. Ireo zava-nitranga lehibe rehetra sy ireo raharaha manetriketrika ao amin’ny tantaran’ny Testamenta Taloha dia efa niverina, ary mbola miverina ao amin’ny fiangonana amin’izao andro farany izao.” Selected Messages, boky 3, 338, 339.