The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . 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. 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.”
Ny tantaran’ny Amorita dia ampiasaina mba hanehoana ny fotoana izay hanatanterahana ny fahatezeran’Andriamanitra amin’ny Advantisma Laodiseana. Sister White dia manondro fa ny fotoana voatendrin’Andriamanitra hanatanterahana ny saziny dia mitovy amin’ny amin’ny andro farany, rehefa voaisy tombo-kase ny iray hetsy sy efatra amby efatra alina, tahaka ny tamin’ny fotoana nampidin’Andriamanitra ny fahatezerany tamin’ny Amorita. Hoy izy: “Na dia” nalaza aza ny firenen’ny Amorita “noho ny fanompoan-tsampiny sy ny fahalotoany, dia tsy mbola nameno ny kapoaky ny helony izy... Ilay Mpahary be famindram-po dia vonona handefitra ny heloky ny Amorita mandra-pahatongan’ny taranaka fahefatra. Ary raha tsy nisy fiovana hita ho amin’ny tsara kokoa, dia hihatra aminy ny fitsarany. Amin’ny fahitsiana tsy mety diso dia mbola mitana kaonty amin’ny firenena rehetra Ilay Tsy Manam-petra. Raha mbola atolotra ny famindram-pony miaraka amin’ny antso ho amin’ny fibebahana, dia mbola hisokatra io kaonty io; fa rehefa mahatratra ny habetsahana iray izay efa nofaritan’Andriamanitra ireo tarehimarika, dia manomboka ny fanompoan’ny fahatezerany. Mihidy ny kaonty. Mitsahatra ny fahari-po avy amin’Andriamanitra.”
Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.
I Sister White dia mampifandray mazava tsara ny fanompoana isehoan’ny fahatezeran’Andriamanitra manohitra ny Advantisma Laodiseana, ao anatin’ny fanoharana omen’i Ezekiela momba ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, ho manomboka rehefa feno ny kapoakany heloka, ary tonga amin’ny fahafenoany io kapoaka io amin’ny taranaka fahefatra. Izany vaovao rehetra izany dia aseho ao anatin’ny tontolon’ny fahitana izay natomboka tao amin’ny toko fahavalo, izay maneho fahavetavetana efatra miha-mitombo.
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. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.
Dia hoy Izy tamiko hoe: Ry zanak’olona, atòny ankehitriny ny masonao mankany avaratra. Dia natòko ny masoko mankany avaratra, ka indro, teo avaratry ny vavahadin’ny alitara, teo amin’ny fidirana, no nisy io sarin’ny fialonana io. Ary hoy koa Izy tamiko: Ry zanak’olona, hitanao va izay ataon’ireo? dia ireo fahavetavetana lehibe ataon’ny taranak’Isiraely eto, mba hahatonga Ahy hiala lavitra ny fitoerako masina? Kanefa mitodiha indray ianao, fa mbola hahita fahavetavetana lehibe kokoa aza. Dia nentiny teo amin’ny varavaran’ny kianja aho; ary nony nijery aho, indro, nisy lavaka teo amin’ny manda. Dia hoy Izy tamiko: Ry zanak’olona, boroahy ankehitriny ny manda. Ary rehefa noboroahiko ny manda, indro, nisy varavarana. Ary hoy Izy tamiko: Midira, ka jereo ny fahavetavetana ratsy izay ataony eto. Dia niditra aho ka nahita; ary indro, ny sarin’ny biby mandady isan-karazany rehetra sy ny biby maloto mahavetaveta ary ny sampy rehetra an’ny taranak’Isiraely dia voasokitra manodidina teo amin’ny manda. Ary nisy olona fito-polo tamin’ny loholon’ny taranak’Isiraely nijoro teo anoloan’ireo; ary Jaazania zanak’i Safana nitsangana teo afovoany, samy nitana fitondrana emboka manitra teny an-tànany avy izy rehetra; ary niakatra ny rahona matevin’ny emboka manitra. Dia hoy Izy tamiko: Ry zanak’olona, hitanao va izay ataon’ny loholon’ny taranak’Isiraely ao amin’ny maizina, samy ao amin’ny efitranon’ny sariny avy? Fa hoy izy: Tsy hitan’i Jehovah isika; efa nahafoy ny tany Jehovah. Hoy koa Izy tamiko: Mitodiha indray ianao, fa mbola hahita fahavetavetana lehibe kokoa izay ataony. Dia nentiny teo amin’ny varavaran’ny vavahadin’ny tranon’i Jehovah izay nitodika nianavaratra aho; ary, indro, nisy vehivavy nipetraka teo nitomany an’i Tamoza.
Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.
Dia nanao tamiko hoe: Efa hitanao va izany, ry zanak’olona? Miverena indray, fa mbola hahita fahavetavetana lehibe noho ireny ianao. Ary nentiny ho eo amin’ny kianja anatiny amin’ny tranon’i Jehovah aho; ary, indro, teo am-baravaran’ny tempolin’i Jehovah, teo anelanelan’ny lavarangana fidirana sy ny alitara, dia nisy lehilahy tokony ho dimy amby roa-polo, ny lamosiny nitodika nankamin’ny tempolin’i Jehovah, ary ny tavany nitodika nankany atsinanana; ary niankohoka tamin’ny masoandro tany atsinanana izy. Dia hoy Izy tamiko: Efa hitanao va izany, ry zanak’olona? Moa zavatra madinika amin’ny taranak’i Joda va ny manao ny fahavetavetana izay ataony eto? Fa nofenoany herisetra ny tany, ary niverina indray izy hampahatezitra Ahy; ary, indro, apetany eo amin’ny orony ny sampan-kazo. Koa Izaho koa dia hiasa amin’ny fahatezerana mirehitra: ny masoko tsy hiantra, ary tsy hamindra fo Aho; ary na dia hiantso mafy eo an-tsofiko aza izy, dia tsy hohenoiko. Ezekiela 8:5–18.
After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.
Taorian’ny nanehoana tamin’i Ezekiela ny fahavetavetana voalohany, dia ny fananganana ny sarin’ny fialonana teo amin’ny fidirana amin’ny vavahadin’ny alitara, dia nampahafantarina azy fa mbola haseho aminy ny fahavetavetana lehibe noho ny sarin’ny fialonana aza. Ny fahavetavetana faharoa dia asehon’ireo efitra miafina, izay anoloran’ny mpitarika, aseho amin’ny endriky ny loholona, vavaka, asehon’ny ditin-kazo manitra, sady anambarany fa efa nahafoy ny tany Jehovah ary tsy mahita azy ireo Izy. Nefa nampahafantarina an’i Ezekiela fa mbola hahita fahavetavetana lehibe noho ireo aza izy.
The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.
Ny fahavetavetana fahatelo dia aseho amin’ny hoe “vehivavy mitomany an’i Tamoza,” nefa mbola misy fahavetavetana lehibe noho izany ihany; fa ny fahavetavetana fahefatra dia manondro fitarihana misy lehilahy dimy amby roapolo miankohoka amin’ny masoandro, ary ny lamosiny mitodika any amin’ny tempoly.
In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.
Ao amin’ny fahavetavetana fahefatra dia ambara fa “ireo anti-panahy,” “dia nameno ny tany tamin’ny herisetra, ary niverina nampahatezitra Ahy indray; ary, indro, napetrany eo amin’ny orony ny rantsankazo.” Ny “andro fampahatezerana” dia ilay andro anombohan’ny fanompoan’Andriamanitra amin’ny fahatezerana, tahaka ny nitranga tamin’ny Isiraely fahiny, fony izy nandà ny hafatra nentin’i Josoa sy Kaleba momba ny Tany Nampanantenaina. Ny fandavana ny hafatry ny fanombohana tombo-kase no manamarika fa feno ny kapoaky ny helok’i Jerosalema. Josoa sy Kaleba dia maneho ny antokon’olona vitsy, dia ireo vitsy mahatoky izay misento sy mitomany noho ny fahavetavetana ao amin’ny fiangonana sy eo amin’ny tany.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.
Dia niankohoka tamin’ny tany teo anatrehan’ny fiangonana rehetra, dia Mosesy sy Arona. Ary Josoa, zanak’i Nona, sy Kaleba, zanak’i Jefone, izay isan’ireo nisafo ny tany, dia nandrovitra ny fitafiany; ary niteny tamin’ny olona rehetra tamin’ny fiangonan’ny Zanak’Isiraely izy ka nanao hoe: Ny tany izay nodiavinay mba hisafoana azy dia tany tsara indrindra tokoa. Raha sitraky ny Tompo isika, dia hampiditra antsika ho any amin’izany tany izany Izy ka hanome azy ho antsika, dia tany tondra-dronono sy tantely. Fa aza mikomy amin’ny Tompo ianareo, ary aza matahotra ny olona amin’ny tany; fa ho hanintsika izy; efa niala taminy ny fiarovany, ary momba antsika ny Tompo; koa aza matahotra azy ianareo. Kanjo nasain’ny fiangonana rehetra hotoraham-bato izy roa lahy. Dia niseho tao amin’ny tabernakelin’ny fiangonana teo anatrehan’ny Zanak’Isiraely rehetra ny voninahitry ny Tompo. Ary hoy ny Tompo tamin’i Mosesy: Mandra-pahoviana no hampahatezitra Ahy izao firenena izao? ary mandra-pahoviana no tsy hinoany Ahy, na dia eo aza ny famantarana rehetra izay nasehoko teo aminy? Hamely azy amin’ny areti-mandringana Aho ka handroaka azy tsy ho lova, ary hanao anao ho firenena lehibe sy mahery noho izy Aho. Nomery 14:5–12.
The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.
Ny “fampahatezerana” nateraky ny mpikomy ao amin’ny Nomery, ary koa ao amin’i Ezekiela, dia miorina amin’ny fandavan’ilay mpikomy tsy hanaiky ny “famantarana” izay efa naseho. Ny “famantarana” nolavina tamin’ny andron’i Mosesy dia ireo “famantarana” izay naneho tandindona ny fisehoan’ny herin’Andriamanitra teo amin’ny tantaran’ny Millerita. Nampahatezitra an’Andriamanitra ny Isiraely fahiny tamin’ny fandavany ireo “famantarana” ny fisehoan’ny heriny teo amin’ny tantarany fototra. Amin’ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efatra alina, ny Isiraely maoderina koa dia mandà (manodina ny lamosiny amin’) ilay tantara fototra mihitsy izay tokony ho “famantarana” hahafahany “hamantatra” ny fiverimberenan’ny tantaran’ny Antso Mamatonalina, izay averina amin’ny andro farany.
God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.
Avelan’Andriamanitra ho hitan’ireo mpikomy ny fiverenan’ny fanehoana ny herin’Andriamanitra, fa io fiverenan’ny fanehoana ny herin’Andriamanitra io no tsy ny ranonorana farany ihany, fa ilay fahamarinana izay ho namonjy azy ireo koa raha toa ka isan’ireo izay tia ny fahamarinana izy.
The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.
Ny famantarana ireo fahavetavetana efatra ao amin’ny Ezekiela toko faha-valo ho mariky ny taranaka efatra amin’ny Adventisma Laodiseana dia anisan’ny hafatra voavaha tombo-kase izay asehon’ny Liona avy amin’ny firenen’i Joda amin’ny andro farany. Ny taranaka voalohany dia nanomboka tamin’ny fikomiana tamin’ny 1863, ary dimy amby roa-polo taona tatỳ aoriana, tamin’ny 1888, dia tonga ny fikomiana izay nanamarika ny fiandohan’ny taranaka faharoa tamin’ny mariky ny efi-trano miafina. Iraika amby telopolo taona tatỳ aoriana, tamin’ny 1919, ny famoahana ny boky nosoratan’i W. W. Prescott mitondra ny lohateny hoe, The Doctrine of Christ, no nanamarika ny fiandohan’ny taranaka fahatelo, izay nasehon’i Ezekiela ho vehivavy mitomany an’i Tamôzy. Valo amby telopolo taona taorian’izany, tamin’ny 1957, tamin’ny famoahana ny boky, Questions on Doctrine, dia tonga ny taranaka fahefatra izay manondro ny fotoana hiodinan’ireo mpikomy hanohitra ny hafatra fanisiana tombo-kase izay mipoitra avy any atsinanana, ka hiankohoka amin’ny masoandro.
We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.
Hanomboka handinika ny taranaka faharoa amin’ny fikomian’ny Advantisma Laodiseana izay tonga tamin’ny Fivoriambe Lehibe tao Minneapolis tamin’ny taona 1888 isika. Zava-dehibe ny mahatsiaro fa ireo fahavetavetana efatra rehetra ao amin’i Ezekiela dia miseho ao Jerosalema; ary na dia maneho tantara miandalana amin’ny fikomiana aza izy ireo, dia ny fikomiana mitranga ao anatin’ilay tanàna izay misolo tena ny Advantisma Laodiseana amin’ny andro farany hatrany no resahiny.
“As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.
“Toy ny iray amin’ireo famantarana ny fandravana an’i Jerosalema, dia efa nilaza Kristy hoe: ‘Ary hisy mpaminany sandoka maro hitsangana ka hamitaka ny maro.’ Nitsangana tokoa ireo mpaminany sandoka, namitaka ny olona ary nitondra vahoaka betsaka ho any an-efitra. Ireo mpanao majika sy mpamosavy, izay nilaza fa manana hery mahagaga, dia nitaona ny olona hanaraka azy ho any amin’ny fitokana-monin’ny tendrombohitra. Kanefa io faminaniana io dia nolazaina koa ho an’ny andro farany. Io famantarana io dia nomena ho famantarana ny Fiavian’i Kristy Fanindroany. Na dia amin’izao fotoana izao aza dia misy kristy sandoka sy mpaminany sandoka mampiseho famantarana sy fahagagana mba hamitahana ny mpianany. Moa tsy rentsika va ny antso hoe: ‘Indro, any an-efitra Izy’? Moa tsy an’arivony no efa nivoaka nankany an-efitra, nanantena hahita an’i Kristy? Ary avy amin’ireo fiangonana an’arivony izay ilazan’ny olona fa mifandray amin’ny fanahin’ny maty, moa tsy re ankehitriny va ny antso hoe: ‘Indro, Izy any an’efitra miafina’? Izany indrindra no filazana avoakan’ny spiritisma. Fa inona no lazain’i Kristy? ‘Aza mino izany. Fa tahaka ny helatra mivoaka avy any atsinanana ka miposaka hatrany andrefana, dia ho tahaka izany koa ny fihavian’ny Zanak’olona.’” Ilay Fitiavana Mandrakizay, 631.
The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.
Ny efitra miafina dia tandindon’ny spiritisma, ary ny fahavetavetana faharoa ao amin’ny toko fahavalon’i Ezekiela faha-valo dia miseho ao anatin’ny tempoly, izay nametahana mangingina sary araka ny nofo teo amin’ny rindrina.
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.
Koa niditra aho ka nahita; ary indro, ny endriky ny zava-mandady rehetra sy ny biby vetaveta ary ny sampy rehetra tao amin’ny taranak’Isiraely dia voasoritra manodidina teo amin’ny rindrina. Ary nisy lehilahy fito-polo tamin’ny loholon’ny taranak’Isiraely nitsangana teo anoloan’ireo, ary Jaazania, zanak’i Safana, nitsangana teo afovoan’izy ireo, samy nitana ny fitondrana fandoroany ditin-kazo manitra teny an-tànany avy; ary niakatra ny rahona matevin’ny emboka manitra. Dia hoy Izy tamiko: Ry zanak’olona, efa hitanao va izay ataon’ny loholon’ny taranak’Isiraely ao amin’ny maizina, samy ao amin’ny efitranon’ny sarin-javany avy? fa hoy izy: Tsy hitan’i Jehovah izahay; efa nahafoy ny tany Jehovah. Ezekiela 8:10–12.
Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.
Ezekiela dia mahita “ny sampin’ny taranak’Israely, voasoritra eo amin’ny rindrin’ny fitoerana masina,” nefa lazaina mazava aminy fa io fikomiana io dia miseho koa ao anatin’ny “efi-tranon’ny sary” ananan’ny loholona tsirairay avy. Ny fikomiana ao anatin’ny tempoly ara-bakiteny dia manondro ny fikomiana ao anatin’ny tempolin’olombelona.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Tamin’ny fanadiovana ny tempoly hiala amin’ireo mpividy sy mpivarotra avy amin’izao tontolo izao, Jesosy dia nanambara ny iraka nampanaovina Azy, dia ny hanadio ny fo ho afaka amin’ny fahalotoan’ny ota,—amin’ireo faniriana araka ny nofo, ireo filàna feno fitiavan-tena, ireo fahazarana ratsy, izay manimba ny fanahy. Malakia 3:1–3 notsongaina.” Ilay Fitiavan’Andriamanitra, 161.
The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.
Ny fahavetavetana faharoa dia naneho fisehoan’ny faharatsiana, tao anatin’ny fiangonana, ary tao amin’ny sain’ireo loholona izay tokony ho mpiambina ny fiangonana. Ny faharatsiana naseho teo dia ny faharatsian’ny spiritisma. Tamin’ny andron’i Noa, rehefa ratsy avokoa ny fisainan’ny fon’ny olona rehetra, dia efa nahafeno ny kapoakany ny heloka nataon’ny olona talohan’ny safodrano.
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.
Ary hitan’Andriamanitra fa lehibe ny faharatsian’ny olona tambonin’ny tany, ary ny fisainana rehetra ao am-pony dia ratsy ihany mandrakariva. Genesisy 6:5.
The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.
Ny taranaka faharoa dia manondro ny fotoana nidiran’ny spiritisma tao amin’ireo mpitarika tao Jerosalema, ary koa tao amin’ny rafitra iombonan’ny Adventisma Laodikeana. Izay nataon’“ireo loholon’ny taranak’Isiraely” “tamin’ny maizina,” “tao” amin’ny “efi-tranony” feno “sary,” dia manambara fa “ratsy ihany no fisaintsainana rehetra ao am-pon’”izy ireo. Mazava ny tenin’i Rahavavy White fa ny fandravana an’i Jerosalema dia tandindon’ny faran’izao tontolo izao, ary ny fijoroana ho vavolombelon’ny safo-drano tamin’ny andron’i Noa dia tandindon’ny faran’izao tontolo izao koa. Amin’ny andro farany, ireo izay mandà tsy hohamasinina amin’ny fahamarinana dia resin’ny spiritisma, araka izay asehon’ny fahavetavetana faharoa ao amin’ny Ezekiela toko faha-valo.
The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.
Ny fahavetavetana faharoa ao amin’i Ezekiela dia maneho ny fikomiana izay tonga tamin’ny 1888, ary tonga famantarana ny taranaka faharoa; kanefa mihoatra noho izany aza, ny 1888, sy izay rehetra asehony na izay asehon’izany, dia naverina tamin’ny 11 Septambra 2001. Sister White dia manondro mazava fa tamin’ny 1888 no nidinan’ilay anjely mahery ao amin’ny Apokalypsy toko faha-18, ary noho izany io tantara io dia maneho ny fotoana izay tokony handravana ireo trano lehibe tao New York City amin’ny fikasihan’Andriamanitra, ary tokony ho tanteraka ny Apokalypsy 18:1–3.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“Ny tsy fahavononana hahafoy ireo hevitra efa voarain’ny saina mialoha, sy handray izao fahamarinana izao, no fototry ny ampahany lehibe tamin’ny fanoherana naseho tany Minneapolis hanohitra ny hafatry ny Tompo tamin’ny alalan’ireo Rahalahy Waggoner sy Jones. Tamin’ny famporisihana izany fanoherana izany dia nahomby Satana tamin’ny fanakanana ny olontsika, amin’ny ampahany lehibe, tsy handray ilay hery manokana avy amin’ny Fanahy Masina izay nirin’Andriamanitra fatratra homena azy. Ny fahavalo dia nisakana azy tsy hahazo izany fahombiazana izany izay mety ho azy teo amin’ny fitondrana ny fahamarinana ho amin’izao tontolo izao, araka ny nitorian’ny apostoly izany taorian’ny andron’ny Pentekosta. Ilay fahazavana izay hanazava ny tany rehetra amin’ny voninahiny dia notoherina, ary noho ny nataon’ny rahalahintsika ihany dia voatazona lavitra tsy ho tonga amin’izao tontolo izao tamin’ny ambaratonga lehibe izany.” Selected Messages, boky 1, 235.
The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.
Ny tantaran’ny 1888 dia nanome ny ohatra momba ny fandavana ny hafatry ny ranonorana farany izay tonga tamin’ny 11 Septambra 2001. Ny 1888 dia tandindon’ny taranaka faharoan’ny Advantista Laodiseana, izay asehon’ny fahavetavetana faharoa ao amin’i Ezekiela, ary ny tantara ao anatin’izany dia manondro fikomiana iray izay noendrikendrehin’ireo loholona fito-polo ao amin’i Ezekiela. Ny fikomian’izy ireo dia naneho ny spiritisma, ary nifanandrify tamin’ny famenoana ny kapoakan’ny fotoam-pitsarana tamin’ny andron’i Noa. Ny fandavana ny hafatra dia nampiseho ny fandavan’ny mpitondra ny hafatry ny ranonorana farany, izay natao hamantarana ny fahatongavan’ny Loza fahatelo avy amin’ny Silamo.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Ang huling ulan ay ibubuhos sa bayan ng Diyos. Isang makapangyarihang anghel ang bababa mula sa langit, at ang buong lupa ay liliwanagan ng kaniyang kaluwalhatian.” Review and Herald, Abril 21, 1891.
The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.
Ny fitarihana izay nandà ny hafatra tamin’ny 1888 dia nanamarika mialoha ny fandavana ny hafatry ny Islam tamin’ny 11 Septambra 2001, nefa Andriamanitra dia mikasa hamoaka fanehoana hery izay ho hitan’ireo mpitarika ireo ho ampahany amin’ny fitsarany azy. Ny fanehoana ny herin’ny ranonorana farany dia miseho amin’ny faran’ny vanim-potoanan’ny fanisiana tombo-kase. Nanomboka tamin’ny 11 Septambra 2001 izany, saingy tonga amin’ny tampony amin’ny faran’ireo telo andro sy tapany ao amin’ny Apokalypsy iraika ambin’ny folo, rehefa tonga ilay “horohoron-tany lehibe”.
The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.
Ny hafatry ny taona 1888 dia ny hafatry ny Laodikia, ilay antso farany ho an’ny vahoaka voafidy taloha izay tamin’izany fotoana izany dia teo am-pandalovana sy hialana.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Ny hafatra nomena antsika tamin’ny alalan’i A. T. Jones sy E. J. Waggoner dia ny hafatr’Andriamanitra ho an’ny fiangonana Laodikia, ary loza ho an’izay rehetra milaza fa mino ny fahamarinana nefa tsy mampitaratra amin’ny hafa ireo taratra nomen’Andriamanitra.” The 1888 Materials, 1053.
The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.
Ny hafatry ny taona 1888 dia nisolo tena ilay hafatra izay nanambara fa, rehefa noravana tamin’ny 11 Septambra 2001 ny trano lehibe tao New York City, dia tsy maintsy homena ny fiangonan’i Laodikia ny fijoroana vavolombelona mahitsy; ary io fijoroana vavolombelona mahitsy io dia ny hafatry ny finoana silamo momba ny Lozam-pahoriana fahatelo, izay, rehefa tsofina amin’ny vahoaka nihemotra, dia manana hery hitondra azy ireo ho amin’ny fiainana tahaka ny tafika lehibe.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Tokony hitondrana fijoroana mahitsy ho an’ny fiangonantsika sy ny andrim-panjakantsika, mba hampifoha ireo izay matory.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
“Rehefa inoana sy ankatoavina ny tenin’ny Tompo, dia hisy fandrosoana tsy miova sy mitohy. Aoka isika izao hahita ny filàntsika lehibe. Tsy mahazo mampiasa antsika ny Tompo mandra-pitsoka aina ao amin’ny taolana maina Izy. Izao no teny izay reko nolazaina: ‘Raha tsy misy ny fivezivezen’ny Fanahin’Andriamanitra lalina eo amin’ny fo, raha tsy misy ny heriny manome aina, dia tonga taratasy maty ny fahamarinana.’” Review and Herald, November 18, 1902.
1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.
Ny taona 1888 dia manamarika ny fiandohan’ny taranaka faharoan’ny Advantisma, nefa koa manolotra tsipika faminaniana izay mifanaraka amin’ny andro farany. Tamin’ny 11 Septambra 2001, Andriamanitra dia nitarika ny olona izay nifidy ny hanaiky fa ny fanafihan’ny Islamo tamin’ilay bibidia avy amin’ny tany dia fahatanterahan’ny faminaniana hiverina amin’ny lalana fahiny. Ny olon’Andriamanitra dia nila niverina tamin’ireo firavaka sarobidin’i William Miller sy nampianarina ny amin’ireo fahamarinana fototra izay nahitana ny fahatanterahan’ny Loza voalohany sy faharoa, izay indray nanorina ny fahatongavan’ny Loza fahatelo tamin’izany fotoana izany. Raha vao niverina tamin’ireo lalana fahiny ireo olona ireo, dia notarihina hahita ny fahamasinan’ireo takelaka roa an’i Habakoka izy ireo.
The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.
Ny fikomiana tamin’ny taona 1863 nanohitra ny vato fisaka roa an’i Habakoka, izay firavakan’i Miller sady fototry ny Advantisma koa, dia tandindon’ny fikomiana iray izay naverina tamin’ny 11 Septambra 2001; fa indray mandeha indray, nomena fotoana ny fitarihan’ny Advantisma Laodiseana mba hanandratra ny firavakan’i Miller, na handà azy ireo. Ireo taranaka efatra rehetra ao amin’ny Advantisma izay aseho ao amin’ny Ezekiela toko fahavalo, dia samy misolo tena koa ny fikomian’ny Advantisma Laodiseana tamin’ny 11 Septambra 2001.
We will continue to identify the second generation of Laodicean Adventism in the next article.
Hanohy hamantarana ny taranaka faharoan’ny Adventisma Laodiseana isika ao amin’ny lahatsoratra manaraka.
“God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.
“Andriamanitra dia namorona ny olona tamin’ny firaiketam-po izay mahay mandray ny zava-misy mandrakizay. Ireo firaiketam-po ireo dia tokony hotehirizina ho madio sy masina, afaka amin’ny zavatra rehetra avy amin’izao tontolo izao. Kanefa ny olombelona dia nanala ny mandrakizay tsy ho isan’ny fiheviny intsony. Andriamanitra, Ilay Alfa sy Omega, ny fiandohana sy ny fiafarana, Ilay mitana eo am-pelatanany ny anjaran’ny fanahy rehetra, dia hadino. Nihevitra ny tenany ho mahery amin’ny fahalalana ny olona, ka nampietry ny tenany ho amin’ny ambaratonga ambany indrindra eo imason’Andriamanitra.”
“The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.
“Ny sain’ny olombelona dia tonga araka ny tany. Raha tokony haneho ny dian’ny maha-Andriamanitra izy, dia ny dian’ny maha-olombelona no asehony. Ao amin’ny efitranony no ahitana ny sarin’ny tany. Ireo fanaon-dratsy mampietry izay nanjaka tamin’ny andron’i Noa, ka nametraka ny mponina tamin’izany andro izany tsy hanana fanantenana famonjena intsony, dia hita ankehitriny.” Signs of the Times, December 18, 1901.