In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.
Tamin’ny 1856 dia novahana ny fahazavan’ny “fito andro”, ary tamin’ny 1863 dia nolavina izany fahazavana izany. Ny mpaminany avy any Joda no nitondra izany fahazavana izany ho an’i Jeroboama, mpanjaka ratsy fanahy, ary nolavin’i Jeroboama izany fahazavana izany. Isaia dia nitondra io fahazavana io ihany koa ho an’i Ahaza, mpanjaka ratsy fanahy, ary izy koa dia nandà izany. Noho ny nandavany ny fahazavana mifandray amin’ny dobon’i Siloama, dia samy nentina ho babo tamin’ny alalan’ny mpanjaka avy any avaratra ny fanjakan’i Jeroboama (ny avaratra) sy i Ahaza (ny atsimo), tamin’ny 723 BC sy 677 BC avy.
Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.
Moses tao amin’ny fikomian’i Arona; Isaia niaraka tamin’i Ahaza ary Jeremia niaraka tamin’ireo mpanjaka hafa, dia naneho ireo mahatoky teo amin’ny tantaran’ny Milerita izay samy naneho ireo iraky ny fahazavana tao amin’ny fikomiana amin’ny andro farany. Ny krizin’ny andro farany “voalohany” tamin’ny 1863, ary ny krizin’ny andro farany “farany” amin’ilay “horohoron-tany lehibe” ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo (ny lalàn’ny Alahady ho avy tsy ho ela), dia samy asehon’ireo tsipika ara-paminaniana rehetra ireo. Ilay mpaminany avy any Joda dia maneho mpaminany iray izay nihemotra tamin’ny andraikiny, ka niafara nalevina tao amin’ilay fasana iray ihany tamin’ny Protestantisma niodivitra. Ny fahafatesany sy ny fandevenana azy dia vokatry ny safidiny hihinana sy hisotro ny sakafo natolotr’ilay mpaminany mpandainga tao Betela.
The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.
Ang paghukom sa pagkapildi pinaagi sa kapapahan (ang hari sa Asiria) sa balaod sa Domingo, nga gitipohan pinaagi sa pagkatibulaag sa amihanang ug habagatang mga gingharian ni Jeroboam ug Ahaz, nahiuyon sa kapalaran sa propetang Juda, kay siya namatay tali sa usa ka “leon” ug usa ka “asno.” Ang “leon” mao ang simbolo sa Babilonia nga sa ulahing mga adlaw mao ang kapapahan.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Ary rehefa avy nihinana mofo izy sy rehefa avy nisotro, dia nasiany lasely ho azy ny ampondra, dia ho an’ilay mpaminany izay naveriny. Ary rehefa lasa izy, dia nisy liona nifanena taminy teny an-dalana ka namono azy; ary ny fatiny dia nariana teny an-dalana, ary ny ampondra nijanona teo anilany, ny liona koa nijanona teo anilan’ny faty. Ary, indro, nisy olona nandalo ka nahita ny faty nariana teny an-dalana sy ny liona nijanona teo anilan’ny faty; dia tonga ireo ka nilaza izany tao an-tanàna izay nonenan’ilay mpaminany antitra. Ary rehefa ren’ilay mpaminany izay nampiova azy hiala tamin’ny lalany izany, dia hoy izy: Ilay lehilahin’Andriamanitra izany, izay tsy nanaiky ny tenin’i Jehovah; koa izany no nanoloran’i Jehovah azy ho amin’ny liona, izay nandrovitra azy sy namono azy, araka ny tenin’i Jehovah izay nolazainy taminy. Ary niteny tamin’ny zanany lahy izy ka nanao hoe: Asio lasely ho ahy ny ampondra. Dia nasiany lasely izany. Ary nandeha izy ka nahita ny fatiny nariana teny an-dalana, ary ny ampondra sy ny liona nijanona teo anilan’ny faty; ny liona tsy nihinana ny faty, na nandrovitra ny ampondra. Dia nalain’ilay mpaminany ny fatin’ilay lehilahin’Andriamanitra ka napetrany teo ambonin’ny ampondra, dia nentiny niverina; ary tonga tao an-tanàna ilay mpaminany antitra mba hitomany sy handevina azy. Ary napetrany tao amin’ny fasany ny fatiny; ary nisaona azy ireo ka nanao hoe: Indrisy, ry rahalahiko! Ary rehefa avy nandevina azy izy, dia niteny tamin’ny zanany lahy ka nanao hoe: Rehefa maty aho, dia aleveno ao amin’ny fasana izay andevenana ilay lehilahin’Andriamanitra aho; apetraho eo anilan’ny taolany ny taolako; fa ny teny izay nambarany mafy tamin’ny tenin’i Jehovah hanohitra ny alitara ao Betela sy hanohitra ny trano rehetra amin’ny fitoerana avo izay any amin’ny tanànan’i Samaria dia tsy maintsy ho tanteraka tokoa. 1 Mpanjaka 13:11–32.
The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.
Ny mpaminany Jodeana dia maty teo anelanelan’ny tandindona roa. Ny liona dia tandindon’i Babylona, ary i Babylona maoderina amin’ny andro farany dia ny Mpanjakan’ny Avaratra, izay tonga amin’ny farany ka tsy misy hanampy azy ao amin’ny Daniela toko faha-iraika ambin’ny folo, andininy faha-dimy amby efapolo. Ny mariky ny fahefany dia ny fiankohofana amin’ny masoandro, izay fahavetavetana fahefatra, ary eo no anehoana ny taranaka fahefatra amin’ny Adventisma Laodiseana ho miankohoka mankany amin’ny masoandro ao amin’ny Ezekiela toko faha-valo. Ao amin’ny nofin’i Miller dia naseho taminy fa tsy ny firavaka ihany no niparitaka sy voasarona, fa ny vata ihany koa, izay nisolo tena ny Baiboly, dia novakivakina koa.
In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.
Tamin’ny taranaka fahatelo tao amin’ny Advantisma dia natsangan’ny fitarihan’ny Advantisma ny asa fampidirana ny fampiasana ireo antsoina hoe fandikan-teny maoderina amin’ny Baiboly. Ireo antsoina hoe fandikan-teny maoderina ireo dia nalaina avy tamin’ny andian-tanana soratra efa voa simba, izay amporisihin’ireo teolojianin’ilay lehilahin’ny ota sy ny Protestanta nihemotra. Ny vata nentin’i Miller dia ny King James Version, izay nadika avy tamin’ireo tanana soratra tsy voa simba.
By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!
Tamin’ny taranaka fahefatra amin’ny Advantisma Laodikeana, dia niombona tamin’ny World Council of Churches ny fiangonana, dia fikambanam-pihavanana misy ny fiangonana romana sy ireo zanany vavy. Nandritra ny taona maro ny Advantisma dia nanambara, ho fampandriana ny andian’ondriny matory, fa “mpanaramaso” fotsiny izy ireo tao amin’ny World Council of Churches, mandra-panambaran’ny fitsipika anatiny ao amin’io fikambanam-pihavanana ratsy io fa ny sata hoe “mpanaramaso” dia maneho mpikambana feno manana zo hifidy!
In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”
Tamin’ny taranany fahefatra dia indroa izy ireo no nanolotra medaly volamena ho an’ilay “lehilahin’ny ota.” Farafahakeliny, ny iray tamin’ireo medaly ireo dia nisy fanisiana ny fahatakarana katolika ny amin’ny Fiavian’i Kristy Fanindroany, izay nampiseho an’i Jesosy mametraka ny tongony eo ambonin’ny tany amin’ny fiverenany, ary nisy koa teo ambadik’i Kristy ny fiandrandrana masoandro katolika, mbamin’ny fanafohezana katolika ny didy fahefatra, izay nilaza fotsiny hoe: “tsarovy ny Sabata.” Tao anatin’ny fizotry ny raharaham-pitsarana (izay fanambarana ara-dalàna), ny Filohan’ny Fihaonambe Jeneraly dia nanao fijoroana vavolombelona ka nilazany fa ny fiangonana Advantista Mitandrina ny Andro Fahafito dia nino taloha fa ny fahefana papaly no antikristy, saingy ny fiangonany dia efa hatry ny ela no nanary izany finoana izany “ho any amin’ny antontam-pako ara-tantara.”
The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.
Ny fahavetavetana fahefatra (taranaka) dia ilay toerana izay iankohofan’ireo mpitarika dimy amby roapolo ao amin’ny fiangonan’i Jerosalema amin’ny masoandro. Nanomboka tamin’ilay sarin’ny fahasarotam-piaro napetraka teo am-bavahady ny fahavetavetana mifandimby, ka izany no nanamarika ny fiandohana. Ny mpaminany avy any Joda dia miafara milevina miaraka amin’ny Protestantisma mpivadi-pinoana, ary vonoin’ny liona (Babylona) izy, satria niverina tamin’ny fomba fiasa an’ny Protestantisma mpivadi-pinoana izy; noho izany dia tsy mahay mamantatra fa i Roma no mametraka ny fahitana, ary izay tsy anorenana fahitana amin’ny alalan’ny tandindon’ny lehilahin’ota dia miafara amin’ny farany eo anilan’ny lehilahin’ota.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Ireo izay very hevitra eo amin’ny fahatakarany ny teny, ka tsy mahita ny hevitry ny antikristy, dia azo antoka fa hametraka ny tenany eo anilan’ny antikristy.” Kress Collection, 105.
The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.
Ilay mpaminany Jodeana dia nalevina niaraka tamin’ilay mpaminany mpandainga avy any Betela, izay nilaza azy ho “rahalahiny,” ary hita maty teo anelanelan’ny tandindona roa izy. Ny “liona” dia naneho ny tsy fahafahany mahatakatra ny antikristy, ary ny “ampondra” dia tandindon’ny finoana silamo. Efa nasehon’ny Advantisma Laodiseana tamin’ny alalan’ny fahanginany momba ny 11 Septambra 2001 fa tsy mahafantatra izy fa ny foto-kevitry ny finoana silamo ao amin’ny Loza fahatelo dia ny antso amin’ny misasakalina, dia ny hafatry ny ranonorana farany. Ny tsy fahafantarana ny hafatry ny ranonorana farany dia fahafatesana! Ny ranonorana farany dia nanomboka tamin’ny 11 Septambra 2001, tamin’ny nidinan’ilay anjely mahery ao amin’ny Apokalypsy toko faha-18, raha nazera ireo trano lehibe tao an-tanànan’i New York. Ny “orana” dia hafatra, ary tsy maintsy fantarina izany hafatra izany mba handraisana azy.
“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 aoriana isika. Ho tonga amin’izay rehetra hanaiky sy handray ho azy ny ando sy ny ranonoram-pahasoavana milatsaka amintsika izany. Rehefa angonintsika ny sombin’ny fahazavana, rehefa ankasitrahintsika ny famindram-po azo antoka avy amin’Andriamanitra, Izay tia ny hitokisantsika Aminy, dia ho tanteraka ny teny fikasana rehetra. [Isaia 61:11 quoted.] Ny tany rehetra dia ho feno ny voninahitr’Andriamanitra.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.
Ny “tany rehetra” dia mahalala izay nitranga tamin’ny 11 Septambra 2001, kanefa mba handraisana ny hafatra izay manomboka eo ary amin’ny farany manazava ny tany rehetra amin’ny voninahitr’Andriamanitra, dia tsy maintsy ekena sy fantarina izany hafatra izany. Ny teny hoe “mamantatra” dia midika hoe “mahatsiaro indray na mamerina ny fahalalana momba ny zavatra iray, na miaraka amin’ny fanekena izany fahalalana izany na tsia. Mamantatra olona iray eny lavitra eny isika, rehefa tsaroantsika fa efa nahita azy taloha isika, na efa nahafantatra azy fahiny. Mamantatra ny endriny na ny feony isika.” Webster’s 1828 Dictionary.
The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.
Ny hany fomba ahafahan’ny Advantista Laodikeana iray mamantatra ny hafatry ny ranonorana farany izay tonga tamin’ny 11 Septambra 2001, dia raha fantany fa efa nahita izany fanehoana ny herin’Andriamanitra izany izy taloha. Tamin’ny 11 Aogositra 1840 no nidinan’ilay anjely mahery ao amin’ny Apokalypsy toko faha-10, raha tanteraka ny faminaniana momba ny loza faharoan’ny Silamo. Naverina tanteraka izany tantara izany rehefa tamin’ny 11 Septambra 2001 no nidinan’ilay anjely mahery ao amin’ny Apokalypsy toko faha-18, raha tanteraka ny faminaniana momba ny loza fahatelon’ny Silamo, ary ny tsy fahafantarana ny Silamo amin’ilay loza fahatelo dia fitondrana amin’ilay ampondradia arabo dia ho amin’ny fahafatesana ateraky ny liona avy amin’i Babylona maoderina.
The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.
Ireo mamo an’i Efraima, izay tsy mahay mamaky ny boky voaisy tombo-kase, dia tsy mahita ny famerimberenan’ny tantaran’ny Millerita, satria izany fanekena izany dia miorina amin’ny fomba fiasan’ny ranonorana farany, dia ny hoe: “didy anampy didy, fitsipika anampy fitsipika.” Ny foto-kevitra milaza fa ny fanehoana ny herin’Andriamanitra tao amin’ny tantaran’ny Millerita dia averina indray amin’ny andro farany dia tsy azo tohanana amin’ny fomba fiasan’ny Protestanta nihemotra sy ny Katolisisma.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Ny anjely izay miara-mitambatra amin’ny fanambarana ny hafatry ny anjely fahatelo dia hampahazava ny tany manontolo amin’ny voninahiny. Asa iray maneran-tany sy manana hery tsy fahita no ambaran’ny faminaniana eto. Ny fihetsiketsehana adventista tamin’ny 1840–44 dia fanehoana be voninahitra ny herin’Andriamanitra; ny hafatry ny anjely voalohany dia nentina tany amin’ny tobim-pitoriana rehetra eran’izao tontolo izao, ary tany amin’ny firenena sasany dia nisy ny fahalianana ara-pivavahana lehibe indrindra izay efa hita tany amin’ny tany rehetra hatramin’ny Fanavaozana tamin’ny taonjato fahenina ambin’ny folo; nefa mbola hihoatra izany ny fihetsiketsehana mahery vaika eo ambanin’ny fampitandremana farany ataon’ny anjely fahatelo.” Ilay Ady Lehibe, 611.
The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.
Ny mpitarika jamba amin’ny Isiraely maoderina dia terenin’ny fomba fiasany handà ny fahamarinana fa hisy famerenana indray ny fanehoana ny herin’Andriamanitra amin’ny andro farany, tahaka izay nisy tamin’ny taona taloha.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Eto no hitantsika fa ny fiangonana—izay fitoeran‑masin’ny Tompo—no voalohany nahatsapa ny fikapohan’ny fahatezeran’Andriamanitra. Ireo anti‑panahy, dia ireo izay nomen’Andriamanitra fahazavana lehibe sady nijoro ho mpiambina ny tombontsoa ara‑panahin’ny vahoaka, dia namadika ny fitokisana napetraka taminy. Noraisiny ny toerana fa tsy tokony hiandrandra fahagagana isika na ny fisehoan’ny herin’Andriamanitra amin’ny fomba mazava tahaka ny tamin’ny andro taloha. Niova ny fotoana. Ireo teny ireo dia manamafy ny tsy finoany, ka hoy izy: Tsy hanao soa ny Tompo, ary tsy hanao ratsy koa Izy. Be famindram‑po loatra Izy ka tsy hamangy ny olony amin’ny fitsarana. Koa izany no mahatonga ny hoe: ‘Fiadanana sy fiarovana’ ho antso ataon’ireo lehilahy izay tsy hanandratra ny feony intsony tahaka ny trompetra mba hampiseho amin’ny olon’Andriamanitra ny fahadisoany sy amin’ny taranak’i Jakoba ny fahotany. Ireo alika moana izay tsy nety nivovo ireo no mahatsapa ny famalian‑kafatra marina avy amin’Andriamanitra voatafintohina. Lehilahy, tovovavy, ary zaza madinika dia samy levona miaraka avokoa.” Testimonies, boky faha‑5, 211.
The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.
Ny fahajambana Laodiseana an’ireo lehilahy manam-pahaizana izay manjaka amin’ireo tsy nianatra ao Jerosalema dia mahatonga azy ireo tsy hahafantatra ny ranonorana farany; fa tsy vitan’ny hoe mampiasa fomba fandalinana ara-Baiboly efa simba izy ireo, fa ny fehin-kevitra ateraky ny fisainany diso koa dia mametraka azy eo amin’ny toerana handavany izay fisehoana ho avy amin’ny herin’Andriamanitra, tahaka ny tamin’ny andro taloha. Kanefa Malakia toko faha-3 dia manambara fa rehefa manadio ny zanak’i Levy ny Iraky ny Fanekena, dia ho tahaka ny tamin’ny andro fahiny ny fanatitra.
“The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?
“Ny Vavolombelona Marina dia manambara hoe: ‘Fantatro ny asanao.’ ‘Mibebaha, ka ataovy ny asa voalohany.’ Izany no fizahan-toetra marina, dia ny porofo fa ny Fanahin’Andriamanitra no miasa ao am-po mba hameno anao ny fitiavany. ‘Ho avy aminao faingana Aho ka hanaisotra ny fanaovan-jironao hiala amin’ny fitoerany, raha tsy mibebaka ianao.’ Ny fiangonana dia tahaka ilay hazo tsy mamokatra izay, nahazo ny ando sy ny ranonorana ary ny masoandro, ka tokony ho namokatra voa betsaka, nefa rehefa karohin’Andriamanitra dia ravina ihany no hita eo aminy. Hevitra manetriketrika ho an’ny fiangonantsika izany! Eny, manetriketrika tokoa ho an’ny isam-batan’olona rehetra! Mahagaga ny fahari-po sy ny fandeferan’Andriamanitra; kanefa ‘raha tsy mibebaka ianao,’ dia ho lany izany; ny fiangonana sy ny andrim-panjakantsika dia hihena hatrany amin’ny fahalemena ka ho amin’ny fahalemena bebe kokoa, hiala amin’ny fombafomba mangatsiaka ho amin’ny fahafatesana, raha mbola milaza hoe: ‘Manan-karena aho sady nitombo fananana ary tsy manan-java-mahory ahy.’ Hoy ny Vavolombelona Marina: ‘Nefa tsy fantatrao fa ianao no ory sy mahonena sy mahantra sy jamba ary mitanjaka.’ Moa hahita mazava ny toe-pahasahiranany ihany va izy ireo?”
“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 the 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 ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we 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.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
“Fiangonana dia hisy fanehoana mahatalanjona ny herin’Andriamanitra, nefa izany tsy hiasa amin’ireo izay tsy nanetry tena teo anatrehan’ny Tompo sy tsy namoha ny varavaran’ny fony tamin’ny alalan’ny fiaiken-keloka sy fibebahana. Ao amin’ny fanehoana izany hery izany, izay manazava ny tany amin’ny voninahitr’Andriamanitra, dia zavatra heveriny ho mampidi-doza ihany no ho hitany noho ny fahajambany, zavatra izay hampifoha ny tahony, ka hiomana hanohitra izany izy. Satria ny Tompo tsy miasa araka ny heviny sy ny zavatra andrasany, dia hanohitra ny asa izy. ‘Nahoana,’ hoy izy, ‘no tsy hahafantatra ny Fanahin’Andriamanitra isika, nefa efa tao amin’ny asa nandritra ny taona maro?’—Satria tsy namaly ny fampitandremana sy ny fitalahoan’ireo hafatr’Andriamanitra izy, fa niteny tamim-pikirizana hoe: ‘Manan-karena aho, ary nitombo fananana, ka tsy mila na inona na inona.’ Ny talenta sy ny traikefa maharitra dia tsy hahatonga ny olona ho fantson’ny mazava, raha tsy mametraka ny tenany eo ambanin’ny taratra mamiratr’ilay Masoandron’ny Fahamarinana izy, ary antsoina sy voafidy ary omanina amin’ny fanomezana ny Fanahy Masina. Rehefa manetry tena eo ambanin’ny tanana mahery an’Andriamanitra ny olona izay mitantana zava-masina, dia hasandratrin’ny Tompo izy. Hataony olona mahay manavaka izy—olona manan-karena amin’ny fahasoavan’ny Fanahiny. Ny toetra mafy sy feno fitiavan-tena ao aminy, ny hamafiny, dia ho hita eo amin’ny fahazavana mamirapiratra avy amin’Ilay Fahazavan’izao tontolo izao. ‘Ho avy aminao faingana Aho, ka hanaisotra ny fanaovan-jiro eo amin’ny toerany, raha tsy mibebaka ianao.’ Raha mitady ny Tompo amin’ny fonao rehetra ianao, dia ho hitanao Izy.” Review and Herald, December 23, 1890.
The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”
Ny fahafatesan’ilay mpaminany avy any Joda dia asehon’ny “liona” an’i Babylona maoderina, izay tandindona ara-paminaniana mametraka ny fahitana momba ny tantara ara-paminaniana, ary koa asehon’ny “ampondra”. Ny filazana voalohany ny finoana silamo ao amin’ny Soratra Masina dia rehefa ampidirina i Ismaela ho “olona dia”.
And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.
Ary izy ho lehilahy dia; ny tànany hanohitra ny olona rehetra, ary ny tànan’ny olona rehetra hanohitra azy; ary honina eo anatrehan’ny rahalahiny rehetra izy. Genesisy 16:12.
The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.
Ny fitsipiky ny filazana voalohany ao amin’ny Soratra Masina dia manambara fa ny toetra rehetra ananan’ilay tandindona dia efa voarakitra ao anatiny, satria voa ny Tenin’Andriamanitra, ary ny voa dia mitahiry ny ADN rehetra ilaina hampamokarana tanteraka ny zavamaniry manontolo. Ny teny adika hoe “olona dia” dia ilay teny ampiasaina ho an’ny “boriky dia arabo.” Ny “boriky” ao amin’ny Soratry ny fahamarinana dia iray amin’ireo tandindon’ny finoana silamo.
The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.
Ny hafatr’i Ezekiela ao amin’ny toko fahafito amby telopolo, izay mampamelona indray ny taolana maty ka mitsangana ho toy ny tafika mahery, dia ny hafatry ny finoana silamo amin’ny Loza fahatelo; ary izany hafatra izany no hafatry ny Antso amin’ny Mamatonalina amin’ny andro farany. Mampianatra mivantana Rahavavy White fa ny fidiran’i Kristy tamim-pandresena tao Jerosalema dia naneho ny hafatry ny Antso amin’ny Mamatonalina.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Ny antson’ny sasakalina dia tsy dia nentin-kevitra loatra, na dia mazava sy tsy azo toherina aza ny porofon’ny Soratra Masina. Nisy hery manosika niaraka taminy izay nampihetsika ny fanahy. Tsy nisy fisalasalana, tsy nisy fanontaniana. Tamin’ny fotoana nidiran’i Kristy tamim-pandresena tao Jerosalema, ny olona izay nivory avy tamin’ny vazan-tany rehetra mba hitandrina ny fety dia nirohotra nankany an-Tendrombohitra Oliva, ary raha niray tamin’ny vahoaka maro izay nanaraka sy nanotrona an’i Jesosy izy, dia voasinton’ny aingam-panahin’izany ora izany ka nanampy tamin’ny fanamafisana ny antso hoe: ‘Isaorana anie Izay avy amin’ny anaran’ny Tompo!’ [Matio 21:9.] Toy izany koa, ireo tsy mino izay nirohotra nankany amin’ny fivorian’ny Advantista—ny sasany noho ny fahalianana, ny sasany kosa mba haneso fotsiny—dia nahatsapa ny hery mandresy lahatra izay nanaraka ilay hafatra hoe: ‘Indro, avy ny Mpampakatra!’” Spirit of Prophecy, volume 4, 250.
The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.
Ny Fanambaran’i Jesosy Kristy dia ny hafatra farany izay voavaha tombo-kase amin’ny andro farany, ary ao anatiny no ahitana ny finoana silamo amin’ny Loza fahatelo. Raha niditra tao Jerosalema Kristy, Izay Ilay hafatra voavaha tombo-kase, ka noho izany dia tandindon’ny Antso amin’ny Mamatonalina amin’ny andro farany, dia “ampondra” no nitondra Azy (ny hafany no nentina). Ny hafatra faran’ny fahamarinan’i Kristy dia entin’ny finoana silamo.
Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.
Ny Silamo dia efa, mbola, ary mbola ho olona masiaka, araka izay asehon’ilay boriky dia arabo an’ala; ary izay rehetra maniry hahita izany (ary maro no tsy maniry hahita), dia mora foana ny “mahalala” fa ny ady izay tanterahin’ny Silamo ankehitriny dia hadalana masiaka tsy voafehy. Ny fahavononana hamono tena, amin’ny finoana fa hisy valisoa ara-nofo lehibe any amin’ny fiainana any ankoatra, dia hadalana satanika. Ny filazana voalohany momba ny Silamo dia nanondro fa ny Silamo dia ho olona masiaka.
Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.
Ny ady entin’ny finoana silamo dia mampivondrona ny olombelona rehetra hiady amin’ny ady miha-mitombo amin’ny Loza fahatelo. Ny finoana silamo no lojika ara-paminaniana ho an’ny fampiharana ny fitondram-panjakana tokana maneran-tany, ary ampianarin’ireo mpanohana ny fanatontoloana fa naveriny niniana nody tany amin’ny tanin’ny Isiraely ny Jiosy taorian’ny Ady Lehibe Faharoa, mba hampiasany ny fankahalana fahiny ananan’ny finoana silamo ny Jiosy hanombohana Ady Lehibe Fahatelo. Mino ireo mpanohana ny fanatontoloana, ary efa nampianatra izany nandritra ny am-polony taona maro, fa mila Ady Lehibe Fahatelo izy ireo mba hampiorina ny fitondram-panjakana tokana maneran-tany. Ny antony manosika maloto ananan’ireo mpanohana ny fanatontoloana, araka ny nambaran’ny teniny manokana, dia mifanaraka amin’ny anjara asan’ny finoana silamo ao amin’ny Baiboly.
Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.
Angamba ny ampahany tena lehibe indrindra amin’ny ADN ara-paminanian’i Ismaela, ao amin’ilay andininy izay isehoany voalohany, dia izao zava-misy izao: ny fanahiny, izay fanahin’ny “olon-dia,” dia “mitoetra eo anatrehan’ny rahalahiny rehetra.” Ny hevitra milaza fa sekta sasantsasany amin’ny Islama mahery fihetsika ihany no ho tafiditra amin’ny Loza fahatelo, dia tsy mifanaraka amin’ny Tenin’Andriamanitra. Ny fomba fijery mahazatra sy ara-politika manaja fombafomba, izay milaza fa misy olon-dratsy vitsy ao anatin’ny firehan-kevitra ara-pivavahana rehetra, ary fa ny ankamaroan’ny fivavahana silamo dia olom-pirenena tia fihavanana, dia tsy mifanaraka na amin’ny bokiny masina manokana, na amin’ny Baiboly.
The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.
Ny Kôran dia mampianatra fa adidin’ny mpanaraka an’i Allah tsirairay ny mampifanaraka izao tontolo izao manontolo amin’ny lalàn’ny Sharia, ary ny filazana voalohany momba ny Islam ao amin’ny bokin’ny Genesisy dia manondro fa ny fanahin’ilay “olona dia” an’i Ismaela dia ho ao amin’ny mpanaraka ny Islam rehetra. Ny Kôran dia mampianatra mivantana ireo mpivavaka aminy mba hiseho ho mendrika rehefa monina any amin’ny faritra izay mbola tsy ananany fahafahana hampihatra an-tery ny fitondrany ara-pivavahana amin’ny mponina izy ireo, tahaka ny Katôlika.
The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.
Ny mpaminany avy any Joda dia nifanehatra tamin’i Jeroboama tamin’ny fotoana vao nanorenana voalohany ny fanjakany. Nanomboka tamin’ny 1844 ny Protestanta nihemotra, ary niatrika avy hatrany izany ny Advantisma Millerita, izay efa niditra tao amin’ny Efitra Masina Indrindra ka nahita ny lalàn’Andriamanitra, anisan’izany ny Sabata andro fahafito. Nolazaina tamin’ny Advantisma Millerita, araka ny anehoan’i Jeremia azy, mba hiverina amin’Andriamanitra, nefa tsy hiverina na oviana na oviana amin’ny “fiangonan’ny mpaneso.” Nasaina tsy hiverina amin’ilay lalana nandalovany nahatongavany ny mpaminany avy any Joda, ary tsy hihinana na hisotro ny sakafon’ilay mpaminany mpandainga tao Betela, nefa dia nanao izany ihany izy. Ny fahafatesan’ilay mpaminany avy any Joda dia napetraka ara-panoharana teo anelanelan’ny tandindona roa, izay nisolo tena ny fahefana papaly sy ny Silamo. Tsy hitan’ny Advantisma Laodiseana ireo fahamarinana roa ireo, satria tamin’ny 1863 dia namoaka ny masony ara-panahy izy, ka nanomboka ny dingan’ny fanakonana ireo vatosoa sy ny fomba fiasa nampiasain’i William Miller mba hampiorenana ny fanorenan’ny Advantisma amin’ny vola sandoka sy vatosoa sandoka, ary amin’ny fomba fiasa an’ny Protestanta nihemotra sy ny Katolisisma.
The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.
Ilay “Lehilahy manana kifafa vovoka” dia mamafa ny gorodony ankehitriny ka mamerina ny firavaka sady manolotra izany ho an’i Miller mba hapetrany eo ambonin’ny latabany, nefa ny Advantisma dia efa nohajambain’ny finoana fa izy ireo no vahoaka sisa, izay naorina ho olony tamin’ny taona 1844.
And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.
Ary aza mieritreritra hiteny ao anatinareo hoe: Manana an’i Abrahama ho rainay izahay; fa lazaiko aminareo fa hain’Andriamanitra ny manangana zanaka ho an’i Abrahama avy amin’ireto vato ireto. Ary ankehitriny koa ny famaky dia efa mipetraka eo am-pototry ny hazo; koa ny hazo rehetra izay tsy mamoa voa tsara dia hokapaina ka hatsipy ao anaty afo. Izaho tokoa manao batisa anareo amin’ny rano ho amin’ny fibebahana; fa Izay avy ao aoriako dia mahery noho izaho, ary tsy mendrika hitondra ny kapany akory aho; Izy no hanao batisa anareo amin’ny Fanahy Masina sy amin’ny afo; eny an-tanany ny fikororohany, ary hodioviny tanteraka ny famoloany, ka hangoniny ho ao an-tsompitra ny variny; fa ny akofa hodorany amin’ny afo tsy mety maty. Matio 3:9–12.
Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.
Ny Advantisma Laodiseana dia haloan’ny vavan’ny Tompo, afa-tsy ireo olona tsirairay izay mety hibebaka. Ny Advantisma Laodiseana dia halevina ao amin’ilay fasana iray ihany izay nandevenana ireo vahoakan’ny fanekena teo aloha izay nandà ny hafatr’i Miller, satria izy ireo koa ankehitriny dia efa vahoakan’ny fanekena teo aloha raha oharina amin’ireo iray hetsy sy efatra arivo amby efatra alina. Ny fikomiana tamin’ny 1863 dia asehon’ilay mpaminany izay avy tany Joda, izay namela faminaniana koa momba an’i Josia mpanjaka.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
“Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.
“Raha tokony tsy hitovy amin’izao tontolo izao isika, dia tokony hihamiharihary hatrany ny fahasamihafantsika amin’izao tontolo izao. Satana dia efa niray tetika tamin’ny fiangonana, ary mbola hitohy hiray tetika aminy ihany, amin’ny fanaovana ezaka faratampony hanoherana ny fahamarinan’Andriamanitra. Izay rehetra ataon’ny olon’Andriamanitra mba hidirana lalina ao amin’izao tontolo izao dia hamoaka fanoherana hentitra avy amin’ny herin’ny maizina. Ny ady lehibe farany ataon’ny fahavalo dia ho ady tena mafy sy hentitra indrindra. Izany no ho ady farany eo amin’ny herin’ny maizina sy ny herin’ny mazava. Ny tena zanak’Andriamanitra marina rehetra dia hiady amin-kerim-po eo anilan’i Kristy. Izay amin’izao krizy lehibe izao mamela ny tenany ho eo anilan’izao tontolo izao mihoatra noho ny eo anilan’Andriamanitra, dia hiafara amin’ny fametrahany ny tenany manontolo eo anilan’izao tontolo izao. Izay misafotofoto amin’ny fahazoany ny Teny, ka tsy mahita ny hevitry ny antikristy, dia azo antoka fa hametraka ny tenany eo anilan’ny antikristy. Tsy fotoana izao hifangaroantsika amin’izao tontolo izao. Daniela dia mitsangana amin’ny anjarany sy eo amin’ny toerany. Ny faminanian’i Daniela sy i Jaona dia tokony ho takarina. Mifampanazava izy ireo. Manome izao tontolo izao fahamarinana izay tokony ho takatry ny olona rehetra izy ireo. Ireo faminaniana ireo dia tokony ho vavolombelona eo amin’izao tontolo izao. Amin’ny fahatanterahany amin’izao andro farany izao dia hanazava ny tenany izy.”
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.
“Efa hanafay izao tontolo izao noho ny helony ny Tompo. Efa hanafay ireo antokom-pivavahana noho ny nandavany ny mazava sy ny fahamarinana izay nomena azy Izy. Ilay hafatra lehibe, izay mampiray ny hafatry ny anjely voalohany sy faharoa ary fahatelo, dia tsy maintsy omena izao tontolo izao. Izany no tokony ho ivon’ny asantsika. Izay tena mino an’i Kristy dia hifanaraka ampahibemaso amin’ny lalàn’i Jehovah. Ny Sabata no famantarana eo amin’Andriamanitra sy ny olony, ary tsy maintsy asehontsika hita maso ny fifanarahantsika amin’ny lalàn’Andriamanitra amin’ny fitandremana ny Sabata. Izany no ho mariky ny maha-samihafa ny vahoaka voafidin’Andriamanitra sy izao tontolo izao. Lehibe ny hevitry ny maha-mahatoky amin’Andriamanitra. Tafiditra ao anatin’izany ny fanavaozana ara-pahasalamana. Midika izany fa tsy maintsy tsotra ny sakafontsika, ary tsy maintsy mahonon-tena amin’ny zavatra rehetra isika. Tsy ilaina ireo karazan-tsakafo maro samihafa izay fahita matetika eo ambony latabatra, fa tena manimba tokoa. Tsy maintsy tehirizina ao amin’ny toe-pahasalamana tsara indrindra ny saina sy ny vatana. Ireo izay efa nofanina tamin’ny fahalalana sy ny fahatahorana an’Andriamanitra ihany no tokony hofidiana hitondra andraikitra. Ireo izay efa ela tao amin’ny fahamarinana, nefa tsy mahay manavaka ny foto-kevitra madio momba ny fahamarinana sy ny foto-kevitry ny ratsy, izay voasarona zavona ny fahalalany momba ny rariny sy ny famindram-po ary ny fitiavan’Andriamanitra, dia tokony hesorina amin’ny andraikitra.”
“God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.
“Manana lesona lehibe izay tsy maintsy ianaran’ny olony Andriamanitra. Raha efa voaray ireo lesona ireo taloha, dia tsy ho tahaka izao ankehitriny ny asany. Zavatra iray no tsy maintsy atao. Tsy azo afenina amin’ny mpitandrina na amin’ny olona mitana andraikitra ny fahamarinana noho ny tahotra sao hahazo ny tsy fankasitrahany. Tsy maintsy ampifandraisina amin’ny andrim-panjakantsika ny lehilahy izay amin’ny fahalemem-panahy sy amin’ny fahendrena no hanambara ny saina rehetra navelan’Andriamanitra. Mirehitra ny fahatezeran’Andriamanitra amin’ireo izay, amin’ny fiadanam-po araka ny nofo sy ny avonavona, no naneho fanamavoana ny fitantanany. Manimba ny fandrosoan’ny asa izy ireo.”
“Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.
“Ny làlana mandainga rehetra dia fitaka, ary raha tohizana, dia hitondra faharavana amin’ny farany. Koa avelan’ny Tompo ho ringana ireo izay mifikitra amin’ny tetika mandainga. Amin’ilay fotoana indrindra andrenesana fiderana sy fanandratana, dia tonga ny faharavana tampoka. Misy ireo izay, na dia fantany aza ny fananarana noraisin’ny hafa noho ny tsy fahatokiana, dia mivily amin’ny fananarana. Ireo dia meloka indroa heny. Fantany ny sitrapon’ny Tompo, nefa tsy nataony izany. Hifanaraka amin’ny helony ny saziny. Tsy nety nihaino ny tenin’i Jehovah izy ireo.” Kress Collection, 105, 106.