The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.
Ny fikomian’ny Advantisma Laodiseana tamin’ny 1863 dia naseho mialoha tamin’ny ozona nambara momba ny fanorenana indray an’i Jeriko.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
Ary tamin’izany andro izany Josoa dia nampianiana azy hoe: Ho voaozona eo anatrehan’i Jehovah izay olona hitsangana ka hanorina ity tanàna Jeriko ity; amin’ny lahimatoany no hametrahany ny fanorenany, ary amin’ny zandriny indrindra no hananganany ny vavahadiny. Josoa 6:26.
The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.
Ny fikomian’ny Advantisma Laodikiana tamin’ny 1863 dia naseho mialoha tamin’ny fandavan’ireo mpanao trano ny vato fehizoro.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42, 43.
Hoy Jesosy taminy hoe: Tsy mbola novakinareo va tao amin’ny Soratra Masina hoe: Ny vato izay nolavin’ny mpanao trano, dia io no tonga vato fehizoro; avy tamin’ny Tompo izany, ary mahagaga eo imasonay? Koa amin’izany dia lazaiko aminareo fa halaina aminareo ny fanjakan’Andriamanitra ka homena firenena izay mamoa ny voany. Matio 21:42, 43.
The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.
Ny fikomian’ny Advantisma Laodikiana tamin’ny 1863 dia naneho mialoha tamin’ilay zanak’omby volamena nataon’i Arona.
For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.
Fa hoy izy ireo tamiko hoe: Manaova andriamanitra ho anay, izay hialoha anay; fa raha ny amin’ity Mosesy ity, ilay lehilahy nitondra anay niakatra hiala avy tany amin’ny tany Egypta, dia tsy fantatray izay nanjo azy. Ary hoy izaho taminy: Izay rehetra manana volamena, aoka hanaisotra izany izy. Dia nomeny ahy izany; ka natsipiko tao amin’ny afo, ary nivoaka ity zanak’omby ity. Ary rehefa hitan’i Mosesy fa nitanjaka ny olona; (fa Arona no nampitanjaka azy ho amin’ny fahafaham-baraka teo anatrehan’ny fahavalony). Eksodosy 32:23–25.
The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.
Ny fikomian’ny Advantisma Laodiseana tamin’ny 1863 dia efa naseho mialoha tamin’ny alalan’ny zanak’omby volamena roa nataon’i Jeroboama.
If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. 1 Kings 12:27–29.
Raha miakatra hanao fanatitra ao an-tranon’i Jehovah any Jerosalema ity firenena ity, dia hiverina indray ho amin’ny tompony, dia amin’i Rehoboama mpanjakan’ny Joda, ny fon’ity firenena ity; ka hovonoiny aho, ary hiverina indray ho amin’i Rehoboama mpanjakan’ny Joda izy. Koa dia naka saina ny mpanjaka ka nanao zanak’omby volamena roa, ary hoy izy taminy: Be loatra aminareo ny miakatra any Jerosalema; indreo andriamanitrao, ry Isiraely, izay nitondra anao niakatra avy tany amin’ny tany Egypta. Ary ny anankiray napetrany tao Betela, ary ny anankiray kosa nataony tao Dana. 1 Mpanjaka 12:27–29.
The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.
Ny fikomian’ny Advantisma Laodiseana tamin’ny 1863 dia efa nanehoana tandindona tamin’ilay mpaminany avy any Joda izay maty teo anelanelan’ny boriky sy ny liona.
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. 1 Kings 13:23, 24.
Ary rehefa nihinana mofo izy, sy rehefa avy nisotro, dia nasiany lasely ho azy ny boriky, dia ho an’ilay mpaminany izay nampodiny niverina. Ary rehefa lasa izy, dia nifanena taminy teny an-dalana ny liona ka namono azy; ary ny fatiny dia natsipy teo amin’ny lalana, ary ny boriky nijanona teo anilany, ary ny liona koa nijanona teo anilan’ny faty. 1 Mpanjaka 13:23, 24.
The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.
Ny fikomian’ny Advantisma Laodiseana tamin’ny 1863 dia nasehon’ny tandindon’ny fitsapana fahafolon’ny Isiraely fahiny, izay nanamarika ny fiandohan’ny fivezivezeny tany an-efitra.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.
Fa araka ny fahavelomako, dia ho feno ny voninahitry ny Tompo ny tany rehetra. Satria ireo lehilahy rehetra izay nahita ny voninahitro sy ny fahagagana nataoko tany Egypta sy tany an-efitra, nefa efa naka fanahy Ahy impolo izao ka tsy nihaino ny feoko, dia tsy hahita mihitsy ny tany izay nianianako tamin’ny razany; eny, tsy hisy na iray aza amin’izay nampahatezitra Ahy hahita izany. Fa Kaleba mpanompoko kosa, satria nanana fanahy hafa tao aminy izy ka nanaraka Ahy tamin’ny fony rehetra, dia izy no hampidiriko any amin’ny tany izay nalehany; ary ny taranany no handova izany. Nomery 14:21–23.
The apostle Paul taught:
Ny apostoly Paoly dia nampianatra:
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.
Ary izao zavatra rehetra izao dia nanjo azy ireny ho fianarana amin’ny alalan’ny ohatra; ary voasoratra izany ho fananarana ho antsika, izay tratrin’ny faran’izao tontolo izao. 1 Korintiana 10:11.
Commenting on that prophetic principle, Sister White said:
Raha naneho hevitra momba io foto-kevitra ara-paminaniana io i Sister White, dia hoy izy:
“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 niresaka loatra ho an’ny androny, fa ho an’ny androntsika kosa, ka manan-kery ho antsika ny faminaniany. ‘Ary izany zavatra rehetra izany dia nanjo azy ho fanoharana; ary voasoratra ho fananarana antsika izany, dia isika izay tratran’ny faran’izao tontolo izao.’ 1 Korintiana 10:11. ‘Tsy ho an’ny tenany, fa ho antsika, no nanompoany tamin’ny amin’izany zavatra izany, izay voalaza aminareo ankehitriny amin’ny alalan’ireo nitory ny filazantsara taminareo tamin’ny Fanahy Masina nirahina avy tany an-danitra; dia zavatra irin’ny anjely hojeren-dalina 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 ho iray ireo harenany ho an’ity taranaka farany ity. Ny zava-nitranga lehibe rehetra sy ireo raharaha manetriketrika teo 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.
The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.
Ny hafatry ny orana farany, araka an’i Isaia, dia hafatra iray; fa asehony fa handà tsy hihaino izany ny ratsy fanahy, ary faritany ho “didy mifanindry amin’ny didy” izany hafatra izany.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Iza no hampianariny fahalalana? ary iza no hampahafantariny ny fampianarana? Ireo izay efa voasara-nono tamin’ny ronono sy nesorina tamin’ny nono. Fa didy tsy maintsy ampiana didy, didy ampiana didy; andalana ampiana andalana, andalana ampiana andalana; etỳ kely, ary erỳ kely: Fa amin’ny molotra mibadabadaka sy amin’ny fiteny hafa no hitenenany amin’ity firenena ity. Ireo izay nilazany hoe: Ity no fitsaharana izay hampitsaharanareo ny reraka; ary ity no famelombelomana; kanefa tsy nety nihaino izy. Fa ny tenin’i Jehovah dia tonga taminy ho didy ampiana didy, didy ampiana didy; andalana ampiana andalana, andalana ampiana andalana; etỳ kely, ary erỳ kely; mba handehanany ka hianjerany miamboho, dia ho torotoro sy ho voafandrika ary ho azo. Isaia 28:9–13.
Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.
Amin’ireo tsipika enina vao nofaritantsika ireo, ary mazava ho azy fa misy koa ny hafa izay tsy mbola notondrointsika, ny iray dia manasongadina ny taona 1863 ho fiafaran’ny fizahan-toetra nandroso tsikelikely izay nitarika ho amin’ny firenirenena tany an-efitra. Ny roa dia manasongadina vahoakan’ny fanekena taloha izay nolalovana ka nosoloina vahoaka voafidy vaovao. Ny iray dia manamarika ozona noho ny fanorenana indray zavatra iray izay nokasaina havela ho rava sy nilaozana teo ambanin’ny ozon’Andriamanitra araka izay toetrany, ary ny iray hafa dia manamarika ozona noho ny fiverenana any amin’izay toerana nandraràna anao tsy haleha. Ny roa dia manome ohatra amin’ny sandoka momba ireo vato fisaka roa amin’ny Didy Folo, izay naneho ireo vato fisaka roa ao amin’i Habakoka.
The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.
Ny zanak’omby volamena nataon’i Arona sy Jeroboama dia maneho sarin’ny fialonana sandoka, izay naneho ny tabilao sandoka tamin’ny 1863. Rehefa atambatra, ny vavolombelona roa, dia i Arona sy Jeroboama, dia mampianatra fa ny latabatra roan’i Habakoka dia maneho latabatra iray, tahaka indrindra ny fomba anehoan’ny latabatra roa misy ny Didy Folo ny lalàn’Andriamanitra iray. Rehefa miaraka izy ireo, dia tonga marika iray, izay voaforon’ny roa rehefa atambatra. Ny firafitry ny faminaniana mitovy amin’ny an’ny latabatra roan’ny lalàn’Andriamanitra dia hita ao amin’ny latabatra roan’i Habakoka, ary miaraka, ny sandoka nataon’i Arona sy Jeroboama dia miresaka io toe-javatra ara-paminaniana io.
The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.
Ny taranaka voalohan’ny Advantisma dia naseho an’ohatra tamin’ny alalan’ny sarin’ny fahasaro-piaro ao amin’ny Ezekiela toko faha-valo. Ny fahitana izay manomboka amin’ny andro fahadimy, amin’ny volana fahenina amin’ny taona fahenina, ao amin’ny Ezekiela toko faha-valo, dia mitohy ao amin’ny toko faha-sivy, izay anehoana ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina. Rehefa miresaka ny fanoharana momba ny fanisiana tombo-kase ao amin’ny toko faha-sivy, Rahavavy White dia mampiditra ilay toetra maha-izy an’Andriamanitra izay manondro fa amin’ny taranaka fahatelo sy fahefatra no itsaran’Andriamanitra ireo izay tsy mankatò. Koa izany no ampidirany ny fahamarinana mifandray mivantana amin’ny didy faharoa, dia ilay didy mandrara ny fiankohofana amin’ny sampy, tahaka ny zanak’omby volamena an’i Arona sy i Jeroboama.
“‘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.’
“Dia niantso ilay lehilahy nitafy lamba rongony, izay nanana fitoeran-dranomainty teny anilany; ary hoy Jehovah taminy: Mandehana mamaky ny afovoan’ny tanàna, dia mamaky ny afovoan’i Jerosalema, ka asio marika eo amin’ny handrin’ny olona izay misento sy mitomany noho ny fahavetavetana rehetra atao eo afovoany. Ary tamin’ny hafa kosa dia hoy Izy teo an-tsofiko: Mandehana manaraka azy mamaky ny tanàna, ka mamonoa; aoka ny masonareo tsy hamindra fo, ary aza miantra; vonoy tanteraka ny antitra sy ny tanora, ny zazavavy sy ny ankizy madinika ary ny vehivavy; fa aza manakaiky olona iray izay misy ny marika eo aminy; ary manomboka amin’ny fitoerako masina. Dia nanomboka tamin’ny loholona izay teo anoloan’ny trano izy ireo.”
“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 fitafian’ny famaliana ary handatsaka ny fahatezerany amin’ny alalan’ny fitsarana amin’izay tsy namaly ny fahazavana nomen’Andriamanitra azy. “Satria tsy tanterahina faingana ny didim-pitsarana amin’ny asa ratsy, dia izany no mahatonga ny fon’ny zanak’olombelona ho tapa-kevitra tanteraka hanao ratsy.” Koa raha tokony halefaky ny faharetana sy ny fandeferana maharitra nasehon’ny Tompo taminy izy, dia ireo izay tsy matahotra an’Andriamanitra sady tsy tia ny fahamarinana no manamafy ny fony amin’ny lalana ratsiny. Kanefa misy fetra na dia amin’ny fandeferan’Andriamanitra aza, ary maro no efa mihoatra ireo fefy ireo. Efa nandika ny fetran’ny fahasoavana izy, ka noho izany dia tsy maintsy miditra an-tsehatra Andriamanitra ka 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 tsy mbola feno ny heloky ny Amorita.” Na dia niavaka aza io firenena io noho ny fanompoan-tsampiny sy ny fahalotoany, dia tsy mbola nahafeno ny kapoaky ny helony izy, ka tsy mbola hanome baiko ny handringanana azy tanteraka Andriamanitra. Tokony hahita ny hery maha-Andriamanitra aseho amin’ny fomba miharihary ny vahoaka, mba tsy hisy fialan-tsiny ho azy. Ilay Mpamorona be indrafo dia vonona handefitra amin’ny helony mandra-pahatongan’ny taranaka fahefatra. Ary raha tsy hita ny fiovana ho amin’ny tsara kokoa amin’izany, 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.
“Ny Iray tsy manam-petra dia mbola mitana fitanana an-tsoratra momba ny firenena rehetra amin’ny fahamarinan-toetra tsy mety diso. Raha mbola atolotra miaraka amin’ny antso ho amin’ny fibebahana ny famindram-pony, dia hitoetra misokatra izany fitanana izany; fa rehefa mahatratra ny fetra voatendrin’Andriamanitra ireo tarehimarika, dia manomboka ny fanompoan’ny fahatezerany. Mihidy ny fitanana. Mitsahatra ny fahari-pon’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 ny taranaka mifandimby mandritra ny taona maro, dia naseho teo anoloan’ny fahitany izao fotoana izao. Ny firenena amin’izao andro izao dia nandray famindram-po tsy mbola nisy toy izany. Ny tsara indrindra amin’ny fitahian’ny lanitra dia nomena azy; nefa ny fireharehana mitombo, ny fitiavam-bola, ny fanompoan-tsampy, ny fanamavoana an’Andriamanitra, ary ny tsy fankasitrahana mendrika indrindra dia voasoratra ho fiampangana azy. Faingam-pandeha ny fanakatonany 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.
“Kanefa izay mampangovitra ahy dia izao zava-misy izao: ireo izay nanana ny fahazavana sy ny tombontsoa lehibe indrindra dia voaloton’ny faharatsiana manjaka. Noho ny fitaoman’ireo tsy marina manodidina azy, maro, eny, na dia amin’ireo izay milaza ho mitana ny fahamarinana aza, no nanjary nangatsiaka ka voatariky ny onjan-dratsy mahery. Ny fanesoana iombonana atao amin’ny toe-panahy araka an’Andriamanitra marina sy ny fahamasinana dia mitarika ireo izay tsy mifikitra akaiky amin’Andriamanitra ho very ny fanajany ny lalàny. Raha nanaraka ny fahazavana sy nankatò ny fahamarinana tamin’ny fo izy ireo, dia vao mainka ho sarobidy taminy ity lalàna masina ity rehefa atao tsinontsinona sy afoy toy izany. Arakaraka ny isehoan’ny tsy fanajana ny lalàn’Andriamanitra miharihary kokoa no vao mainka mampiavaka mazava kokoa ny sisin-tany manasaraka ireo mpitandrina azy sy izao tontolo izao. Ny fitiavana ireo didy masina dia mitombo amin’ny sokajy iray arakaraka ny fitomboan’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.’
“Antomotra haingana ny krizy. Ny tarehimarika izay mihabetsaka fatratra dia mampiseho fa efa antomotra ny fotoana hamangian’Andriamanitra. Na dia tsy te-hanazy aza Izy, dia hanasazy tokoa, ary izany dia haingana. Izay mandeha eo amin’ny mazava dia hahita famantarana ny loza manatona; nefa tsy tokony hipetraka amim-pahanginana izy ireo, amin’ny fiandrasana tsy miraharaha ny fandringanana, ka hampionona ny tenany amin’ny finoana fa hiaro ny olony Andriamanitra amin’ny andro famangiany. Lavitra izany. Tokony ho tsapan’izy ireo fa adidiny ny miasa amim-pahazotoana mba hamonjy ny hafa, sady mibanjina an’Andriamanitra amin’ny finoana mafy mba hahazoana fanampiana. ‘Ny fivavaky ny marina, raha mafana sady mahery, 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 lehibe indrindra ny loza sy ny fahaketrahan’ny fiangonana, ny antokon’olona madinika izay mijoro ao amin’ny mazava dia hisento sy hitomany noho ny fahavetavetana atao eo amin’ny tany. Kanefa indrindra indrindra dia hiakatra ny vavak’izy ireo 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.
“Tsy ho very maina ny vavaka mafana ataon’ireto vitsy mahatoky ireto. Raha mivoaka ny Tompo amin’ny maha-mpamaly heloka Azy, dia ho avy koa Izy amin’ny maha-Mpiaro an’izay rehetra nitahiry ny finoana ho amin’ny fahadiovany sy niaro ny tenany tsy ho voaloton’izao tontolo izao. Amin’izany fotoana izany no nampanantenan’Andriamanitra fa hamaly ny azy voafidiny, izay mitaraina Aminy andro aman’alina, na dia maharitra mitoetra amin’ny fandeferana aminy aza Izy.”
“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 didy dia izao: “Mandehana mamaky eo afovoan’ny tanàna, dia eo afovoan’i Jerosalema, ka asio marika eo amin’ny handrin’ireo lehilahy 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 mafy izy. Ny sasany izay efa nanala baraka an’Andriamanitra dia nibebaka ka nanetry ny fony teo anatrehany. Fa ny voninahitry ny Tompo efa niala tamin’ny Isiraely; na dia mbola nitana ny endriky ny fivavahana aza ny maro, dia tsy tao ny heriny sy ny fanatrehany.” Testimonies, boky faha-5, 207–210.
To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.
Mba hizara tsara ny fahitan’ny fanisiana tombo-kase araka ny nambaran’i Ezekiela, dia tena ilaina ny mahafantatra ireo taranaka efatra ao amin’ny Advantisma. Sister White dia manomboka ny andalan-teny nofidintsika amin’ny firesahana mivantana ny Ezekiela toko fahasivy, ary ilay ampahany nofidintsika koa dia mifarana amin’ny firesahana mivantana ny Ezekiela toko fahasivy. Ao amin’ilay andalan-teny dia hoy izy momba an’i Ezekiela: “Ny mpaminany, nijery nidina namakivaky ny taona maro, dia nahita mialoha tao amin’ny fahitany izao fotoana izao.” Hitan’i Ezekiela ireo toe-javatra mitranga mandritra ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina.
In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”
Tao amin’ilay lahatsoratra teo aloha dia nampifandraisinay tamin’ny andalan-teny telo manokana avy amin’ny Fanahin’ny Faminaniana fa ireo “mamo amin’i Efraima” ao amin’i Isaia, izay aseho ao amin’ity andalan-teny ity ho ny “anti-panahy”, ary izay samy maneho ny fitarihana ao Jerosalema (Advantisma) ao amin’ireo andalan-teny roa ireo, dia tsy mahita fa hisy fanehoana mahery vaika ny herin’Andriamanitra tahaka ny tamin’ny taona taloha. Ao amin’ity andalan-teny ity, ilay tena fanehoana ny herin’Andriamanitra izay lavin’izy ireo tsy ho hita no hitranga ho anisan’ny fitsarana masina izay entina aminy, satria voalaza fa, “ny olona dia hahita ny herin’Andriamanitra aseho amin’ny fomba miavaka, mba tsy hananany fialan-tsiny.”
Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?
Ny Advantisma Laodiseana dia mandà tsy hahita ny fanehoan’ilay ranonorana farany izay nanomboka nitsoriaka tamin’ny 11 Septambra 2001, nefa hahita ny fara tampon’izany rotsak’orana izany izy ireo rehefa averina amin’ny andro farany ny hafatry ny Antso Mamatonalina. Izany hafatra izany dia ny Silamo amin’ny Loza fahatelo. Moa tsy ny fitarihan’ny Isiraely fahiny, izay vao avy nanombo ny Mesiany, no nijery raha nandatsahana ny Fanahy Masina tamin’ny Pentekosta?
The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.
Ny andininy dia manondro ny fiangonana, izay araka ny votoatin-kevitra dia asehon’i Ezekiela ho i Jerosalema; ary ireo mambra ao anatin’ny fiangonana (Jerosalema) dia ampitahaina amin’ny “vondrona kely,” izay fantatra koa ho ireo “mandeha eo amin’ny mazava,” ary izy no “vitsy mahatoky.” Mampianatra ny Baiboly fa “maro” no antsoina, nefa “vitsy” no voafidy. Ny lohahevitry ny andininy dia ahitana ny fahatezeran’Andriamanitra izay ampitondraina amin’ny olony. Ny vahoaka no nitondra ny fitsarana ho amin’ny tenany, nefa Andriamanitra dia mazava tsara amin’ny fanamafisany fa ny anjeliny no manatanteraka ny asa fandringanana. Tsy mba mandainga Andriamanitra, ary efa nampanantena Izy fa Izy no mamangy ny heloky ny olona hatramin’ny taranaka fahatelo sy fahefatra. Ny fanomezana ny fanatanterahana ny fitsarana ho an’iza na iza afa-tsy Andriamanitra dia fandavana ny toetrany, ary fanondroana fa mpandainga Izy.
The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.
Ity andalan-teny ity dia manambara fa rehefa manomboka mandalo ao Jerosalema ireo anjely mpandringana ao amin’i Ezekiela, dia amin’izay no “anombohan’ny fanompoan’ny fahatezerany.” Ny fahatezeran’Andriamanitra dia manomboka amin’i Jerosalema, izay fiangonany, dia ny Advantisma Laodiseana.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Fa tonga izao ny fotoana izay tsy maintsy hanombohan’ny fitsarana amin’ny tranon’Andriamanitra; ary raha amintsika no anombohany aloha, hanao ahoana ny faran’izay tsy manaiky ny filazantsaran’Andriamanitra? 1 Petera 4:17.
God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “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.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.
Ny fahatezeran’Andriamanitra dia tanterahin’ny anjelin’Andriamanitra, ary rehefa manomboka ny asany ireo, dia omena baiko izy hoe: “mamonoa,” ny rehetra, ary “aoka tsy hiantra ny masonareo, na hamindra fo ianareo: vonoy avokoa ny antitra sy ny tanora, na ny zazavavy, na ny zaza madinika, na ny vehivavy: fa aza manakaiky izay lehilahy rehetra misy marika; ary atombohy eo amin’ny fitoerako masina.” Ny fahatezeran’Andriamanitra dia tanterahin’ny anjely masina, ary ny teboka tianay ho marihina eto dia izao: ny fanombohan’ny asa fanompoan’Andriamanitra amin’ny fahatezerana dia tanterahina amin’ny taranaka fahefatra.
We will continue this study in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka ity fianarana ity.
And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.
Ary amin’ny andron’ny fanati-pahafatesan’i Jehovah dia hiseho izao: hovaliako ny andriana sy ny zanaky ny mpanjaka ary izay rehetra mitafy fitafiana hafahafa. Ary amin’izany andro izany koa dia hovaliako izay rehetra mitsambikina eo ambonin’ny tokonam-baravarana, dia izay mameno ny tranon’ny tompony amin’ny herisetra sy ny fitaka. Ary amin’izany andro izany, hoy Jehovah, dia hisy feon’ny fitarainana avy eo amin’ny vavahadin-trondro, sy fidradradradrana avy amin’ny tanàna faharoa, ary fianjerana mafy avy eny amin’ny havoana. Midradradradrà, ianareo mponina ao Maktesy ô, fa ripaka ny olona mpivarotra rehetra; ringana avokoa izay rehetra mitondra volafotsy. Ary amin’izany andro izany dia hiseho izao: hotadiaviko amin’ny fanilo i Jerosalema, ka hovaliako ny olona izay mipetraka tsy mihetsika ao amin’ny sedimentany, dia izay manao anakampo hoe: Jehovah tsy hanao soa, ary tsy hanao ratsy koa. Zefania 1:8–12.