Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.
Ny fahamarinana dia aorina eo ambonin’ny fijoroana vavolombelon’ny roa na telo; ary ny fampiharana ireo fahavetavetana efatra ao amin’ny Ezekiela toko faha-valo ho toy ny taranaka efatra amin’ny Adventisma Laodiseana dia manana vavolombelona maromaro. Tao amin’ireo lahatsoratra teo aloha dia efa naseho fa ireo fiangonana fito ao amin’ny Apokalypsy toko faharoa sy fahatelo dia tsy vitan’ny hoe maneho ny tantaran’ny Isiraely maoderina hatramin’ny andron’ny apostoly ka hatramin’ny faran’izao tontolo izao, fa ireo fiangonana fito ireo koa dia maneho ny tantaran’ny Isiraely fahiny hatramin’ny andron’i Mosesy ka hatramin’ny andron’i Kristy.
The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.
Ny fiangonan’i Efesosy dia naneho sady ny fiangonana kristiana tany am-boalohany, no koa ny Isiraely fahiny hatramin’i Mosesy ka hatramin’ny andron’ny Mpitsara. Ny fiangonan’i Smyrna dia naneho ny vanim-potoanan’ny fanenjehana hatramin’ny andron’ny mpianatra ka hatramin’i Constantin, amperora romana, ary koa ny vanim-potoanan’ny Mpitsara, izay samy nanao izay hitany fa mahitsy teo imasony avy ny olona rehetra. Ny fiangonan’i Pergamosy dia naneho ny vanim-potoanan’ny fifanarahana amin’izao tontolo izao sy ny fandeferana tamin’ny fahadisoana, hatramin’i Constantin ka hatramin’ny fanapahan’ny papa tamin’ny taona 538, ary koa ny vanim-potoana izay nandavan’ny Isiraely fahiny an’Andriamanitra ka nifidianany mpanjaka, sady tsy nitsahatra nifanaraka tamin’ireo fanjakana jentilisa nanodidina azy. Ny fiangonana fahefatra, dia i Tyatira, izay asehon’i Jezebela, no vanim-potoanan’ny fanapahan’ny papa hatramin’ny taona 538 ka hatramin’ny 1798, ary koa ny fahababoana fito-polo taona nahazo ny Isiraely fahiny tany Babylona.
Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.
Ireo fiangonana efatra ireo dia maneho koa ny taranaka efatry ny Advantisma, ary manome porofo amin’ny fampiharana ireo fahavetavetana efatra ao amin’i Ezekiela amin’ireo taranaka efatra. Ny fikomiana tamin’ny 1863 dia nasehon’ny taranaka voalohan’ny Isiraely fahiny, araka izay asehon’ny fikomian’i Arona tamin’ny zanak’omby volamena. Ny taranaka voalohany dia ahitana ny fananarana nomena ny fiangonan’i Efesosy, izay mampiseho fa ny olon’Andriamanitra dia efa nahafoy ny fitiavany voalohany, ka nila nibebaka sy niverina tamin’ny fitiavany voalohany. Tamin’ny 1863, ny fitiavana voalohany, araka ny asehon’ny firavak’i William Miller (ireo fahamarinana fototra, indrindra fa ny “fito andro”), dia najoro anilany, ary noananarana ny olon’Andriamanitra mba hiverina.
Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5.
Nefa manana teny atỳ aminao Aho, satria efa nahafoy ny fitiavanao voalohany ianao. Koa tsarovy izay naha-lavo anao, ary mibebaha, ka ataovy ny asa voalohany; fa raha tsy izany dia ho avy aminao faingana Aho ka hafindrako hiala amin’ny fitoerany ny fanaovan-jironao, raha tsy mibebaka ianao. Apokalypsy 2:4, 5
The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.
Ny Millerita dia niady mafy tamin’ny Protestanta mpivadi-pinoana, izay nantsoin’i Jeremia hoe “fiangonan’ny mpaneso,” ary niandry tamim-paharetana ny fahatanterahan’ny fahitana; fa rehefa tonga izany dia tsy handainga. Ny “fiangonan’ny mpaneso” dia nasehon’ilay mpaminany antitra izay nandainga tamin’ilay mpaminanin’i Joda, izay efa nanolotra ny fananarana momba ny fanompoam-pivavahana sandok’i Jeroboama.
I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Revelation 2:2, 3.
Fantatro ny asanao sy ny fisasaranao ary ny faharetanao, ary ny tsy ahazoanao mandefitra amin’izay ratsy; ary efa nozahainao izay milaza ny tenany ho apostoly, nefa tsy izany, ka hitanao fa mpandainga izy. Ary efa niaritra ianao, sady manana faharetana, ary noho ny anarako dia niasa mafy ka tsy reraka. Apokalypsy 2:2, 3
The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.
Ny fiangonana faharoa, dia Smyrna, dia naneho ny vanim-potoanan’ny fanenjehana tao amin’ny fiangonana kristiana voalohany, izay nahitana maritiora marina sy ny sasany izay nitondra fanenjehana ho amin’ny tenany noho ny antony tsy dia masina loatra. Naneho koa izany ny andron’ny Mpitsara, tamin’ny fotoana izay samy nanao izay hitany ho marina teo imasony avy ny olona rehetra tao amin’ny Isiraely fahiny. Ny taranaky ny fikomiana izay nanomboka tamin’ny 1888 dia nanamarika vanim-potoanan’ny fanenjehana nanohitra ny Fanahin’ny Faminaniana, ny iraka voafidy ho an’io ora io, ary ny Fanahy Masina. Nampiditra vanim-potoana iray izany, izay nisafidianan’ireo lehilahy fahiny tao amin’ny Advantisma Laodiseana hanao izay rehetra hitany ho marina teo imasony avy, araka ny asehon’ny lehilahy tahaka an’i Kellogg sy Prescott ary Daniells.
The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.
Ny vitsy mahatoky tamin’izany andro izany dia tokony ho tao anatin’ny ady ara-panahy mahafaty nifanaovany tamin’ny sokajin’olona iray izay nilaza ho Jiosy, nefa tsy izy. Na dia teo aza ny toerana fitarihana notanany, dia isan’ny synagogan’i Satana izy ireo, araka ny nambaran’i Ranabavy White tamin’ny famantarany fa ny sasany dia notarihin’“ireo anjely izay noroahina hiala tany an-danitra.” Nilaza ho hendry izy ireo, nefa adala. Tsy nisy fanamelohana napetraka tamin’ny hendry tamin’izany vanim-potoana izany, fa kosa fampaherezana mba ho mahatoky hatramin’ny fahafatesana. Tamin’ny 1915, ny teny farany indrindra izay nolazain’i Ranabavy White dia hoe: “Fantatro Izay ninoako,” satria efa mahatoky hatramin’ny fahafatesana izy.
I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.
Fantatro ny asanao sy ny fahoriana ary ny fahantranao (kanefa manan-karena ianao), ary fantatro ny fitenenan-dratsin’ireo milaza fa Jiosy izy, nefa tsy izany, fa synagogan’i Satana. Aza matahotra na dia iray aza amin’izay zavatra hiaretanao: indro, ny devoly hanary ny sasany aminareo ao an-tranomaizina, mba hozahan-toetra ianareo; ary hanana fahoriana hafoloana ianareo: aoka ho mahatoky mandra-pahafaty ianao, dia homeko anao ny satroboninahitry ny fiainana. Apokalypsy 2:9, 10.
The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.
Ny fiangonan’i Pergamosy dia naneho ny marimaritra iraisana teo amin’ny fahamarinana sy ny fahadisoana, teo amin’ny fanompoan-tsampy sy ny Kristianisma, tamin’ny andron’ny emperora Constantin, ary koa ny marimaritra iraisan’ny Isiraely fahiny izay niseho nandritra ny tantaran’ny mpanjaka. Naneho ny fifangaroan’ny fahamarinana sy ny fahadisoana izy, izay tsy mahavokatra afa-tsy fahadisoana ihany. Nasehon’ny fihaonambe momba ny Baiboly tamin’ny 1919 izany, izay nahatonga ny famoahana ny boky hoe, “Ny Fotopampianaran’i Kristy”, mba hamoronana hafatra Advantista iray izay maneho akaiky kokoa ny filazantsara sandokan’ny Protestantisma nihemotra tamin’ny fahamarinana. Tamin’ny taranaka fahatelo tao amin’ny Advantisma no nisehoan’ireo marimaritra iraisana lehibe momba ny fahamarinana.
It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.
Tamin’izany taranaka izany, nanomboka tamin’ny taona 1919, no nanombohan’ny fiangonana ilay marimaritra iraisana izay namokatra ny Church Manual. Tamin’izany taranaka izany, nanomboka tamin’ny taona 1919, no nanombohan’ny fiangonana ilay marimaritra iraisana izay nitaky fankatoavana ara-panjakana tamin’ny sekoly momba ny fahasalamana sy ny fivavahana. Tamin’izany taranaka izany no nanombohana ilay firosoana ho amin’ireo Baiboly maoderina miorina amin’ny Katolika. Tamin’izany tantara izany no nisehoan’ny fahavononan’ny fitarihana hametraka fifandraisana amin’ireo fitondrana izay naneho ampahibemaso fanoherana ny maha-Kristiana.
The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.
Ny fomba fanao dia efa teraka mbola zaza tamin’ny andron’ny Ady An-trano, rehefa nanorina fifandraisana ara-dalàna tamin’ny governemantan’i Etazonia ny fitarihana Laodiseana, mba hahazoana vokatra tsara kokoa ho an’ireo zatovolahy tao amin’ny fiangonana izay nokasaina halaina an-tery ho amin’ilay ady mahafaty indrindra teo amin’ny tantaran’i Amerika; ary naverina indray izany tamin’ny fiandohan’ny Ady Lehibe Voalohany, rehefa nifandray tamin’ny governemanta alemà ny filohan’ny Fihaonambe Foibe, A. G. Daniells, ka nanome ny fankatoavany an’i Alemaina mba haka an-tery sy hanery ireo zatovolahy hanao raharaha miaramila, hitondra fiadiana, ary tsy hiraharaha ny Sabata. Izany fihetsika nataon’i Daniells izany no niteraka fisarahana izay namokatra ireo sampana samihafa nisaratsaraka ao amin’ny hetsika Fanavaozana Advantista Mitandrina ny Andro Fahafito izay mbola misy hatramin’izao andro izao.
That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.
Io marimaritra izany fifanarahana izany tamin’i Alemaina Nazi notarihin’i Hitler, ary taorian’izany tamin’ireo firenena nandrafitra ny Firaisana Sovietika, ary mbola tohanana mandraka androany ao amin’ny fitondrana tahaka an’i Shina izany. Ny fifanarahan’ny taranaka fahatelo teo amin’ny fifandraisany tamin’ny fitantanam-panjakana dia efa voatandindon’ny fifanarahan’ireo mpanjaka fahiny tao amin’ny Isiraely sy i Constantin, araka ny aseho an’ohatra ao amin’ny fiangonan’i Pergamosy. Izany vanim-potoana izany koa dia naneho ny fifanarahan’ny fitondrany ara-piangonana tamin’ilay filazantsara sandoka momba ny fiadanana sy filaminana, izay asehon’ny “The Doctrine of Christ” nosoratan’i Prescott.
I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.
Fantatro ny asanao sy izay itoeranao, dia eo amin’izay misy ny sezan’i Satana; ary mihazona mafy ny anarako ianao ka tsy nandà ny finoana ahy, na dia tamin’izany andro izany aza, fony Antipasy, maritiorako mahatoky, no novonoina teo aminareo, eo amin’izay itoeran’i Satana. Nefa misy zavatra vitsivitsy ananako hamelezana anao, satria ao aminao no misy ireo izay mitana ny fampianaran’i Balaama, ilay nampianatra an’i Balaka hametraka vato mahatafintohina eo anoloan’ny zanak’Isiraely, mba hihinana zavatra natao fanatitra ho an’ny sampy sy hijangajanga. Apokalypsy 2:13, 14.
The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.
Ny fijangajangana dia manondro ny asan’ny Fivoriambe Foibe tamin’ny nampifanarahan’izy ireo ny tenany tamin’ireo firenena tahaka an’i Alemaina Nazi sy ny Firaisana Sovietika, tamin’ny fialan-tsiny fa ilaina ny mitazona fifandraisana iasana amin’ireo fitondrana mpanao kolikoly, raha tsy noraharahiany kosa ireo mahatoky tao amin’izany firenena izany izay niaritra fanenjehana avy tamin’ireo fitondrana samihafa izay niraisany. Ny hanina natolotra tamin’ny sampy dia naneho ny fomba fiasa diso an’ny Protestantisma nihemotra sy ny Katolisisma, izay tamin’izany dia efa naorina mafy tao amin’ireo oniversiten’ny Advantisma Laodiseana, izay nanaiky hotarihin’ny torolàlana avy amin’ireo fomba fiasa nihemotra, na teo amin’ny fivavahana izany na teo amin’ny fahasalamana.
Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.
Naneho ny fiafaran’ny taranaka fahatelo tahaka ny nanaovany ny fiandohany i Jesosy; fa nasiany marika ny fahatongavan’ny taranaka fahefatra tamin’ny famoahana ilay boky, Questions on Doctrine, izay navoaka tamin’ny 1957, ka nandà tanteraka ilay fanavahana fototra momba ny famonjena izay misy eo amin’ny fahamarinana sy ireo hevitra dison’ny Protestanta nihemotra sy ny Katolisisma. Mazava ho azy fa misy fampianarana diso maro ilay boky, nefa amin’ny fotony dia mampianatra izy fa tsy azo atao ny miaina amin’ny fandresena ao amin’i Kristy raha tsy aorian’ny fanovan’olona amin’ny fomba mahagaga amin’ny Fiaviana Fanindroany. Ilay boky no nanamarika ny fiandohan’ilay taranaka izay hiankohofan’ireo anti-panahy dimy amby roapolo fahiny amin’ny masoandro. Tonga teo ireo singa ara-politika sy ara-pivavahana ilaina mba hahafahan’ny fiangonana Advantista Laodikiana hanaiky ny fanompoam-pivavahana amin’ny Alahady ao anatin’ilay lalàna Alahady izay ho avy tsy ho ela.
The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”
Ny fahavetavetana fahefatra ao amin’i Ezekiela dia miseho raha mbola mandray tombo-kase eo amin’ny handriny ireo vitsy mahatoky ao amin’ny toko fahasivy, fotoana fohy mialoha ny hanombohan’ireo anjely mpandringana ny asany. Ny fahitana dia manomboka ao amin’ny andininy voalohany amin’ny toko fahavalo, tamin’ny andro fahadimin’ny volana fahenina, tamin’ny taona fahenina. Manomboka iray andro mialoha ny fanatanterahana ny fitsarana amin’ireo izay miankohoka amin’ny masoandro izany fahitana izany, izay mariky ny fahefan’ny papa, ary ny isan’ny anarany dia “666.”
The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.
Ny asan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo dia nanomboka tamin’ny 11 Septambra 2001, tamin’ny fanafihana natao tamin’ilay bibidia avy amin’ny tany, izay notanterahin’ny loza fahatelo, dia ny finoana silamo. Izany fanafihana izany no nampahatezitra ny firenena, sady nanamarika ny fihavian’ny ranonorana farany. Kanefa ny ranonorana farany dia ho fantatr’ireo ihany izay hotarihina hiverina amin’ny fanorenan’ny Advantisma, mba hahita fa ny Loza telo avy amin’ny finoana silamo dia fahamarinana fototra. Tamin’izany fotoana izany, ireo izay notarihina hiverina amin’ny lalana taloha, izay ambaran’i Jeremia ho “ny fiadanana” (izay no ranonorana farany), dia na ho tonga mpiambina izay mitsoka ny trompetran’ny Loza fahatelo, na ho isan’ireo izay mandà tsy hihaino ny feon’ny trompetra, ka amin’izany dia mandà tsy handeha amin’ny lalana taloha.
They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.
Dia diuji kemudian oleh dosa pemberontakan bapa mereka pada tahun 1863. Pada saat yang sangat sama itu, datanglah suatu pekabaran tentang kebenaran Kristus, yaitu “pembenaran oleh iman dalam kebenaran yang sesungguhnya”. Itulah pekabaran Laodikea dari Jones dan Waggoner, dan itulah pekabaran Yehezkiel kepada tulang-tulang kering yang mati yang datang dari “keempat mata angin”, yang merupakan lambang Islam dari celaka ketiga (“kuda yang murka” yang berusaha melepaskan diri). Mereka yang sedikit itu, yang setia, kemudian diuji oleh dosa pemberontakan bapa mereka pada tahun 1888, ketika malaikat yang kuat dari Wahyu delapan belas turun pada waktu gedung-gedung besar di Kota New York dirobohkan, dan Wahyu pasal delapan belas, ayat satu sampai tiga, digenapi.
They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.
Avy eo dia nozahana toetra izy ireo tamin’ny alalan’ny famantarana ny hafatry ny ranonorana aoriana. Moa va ny ranonorana aoriana dia fanehoana ny herin’Andriamanitra tahaka ny tamin’ny andro lasa, sa tany amin’ny lasa ihany no nisy ny fanehoan’ny herin’Andriamanitra? Ny vitsy mahatoky dia nozahana toetra koa tamin’ny fikomian’ny fikomian’ny rainy tamin’ny 1919. Ny fomba andalovan’ny vitsy mahatoky amin’ireo fitsapana telo ireo no mamaritra raha handray ny tombo-kasen’Andriamanitra eo amin’ny handriny izy, na hahita ny tenany miankohoka amin’ny masoandro miaraka amin’ireo loholona dimy amby roapolo ao amin’ny Adventisma Laodiseana.
All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.
Ny fikomiana rehetra nataon’ireo taranaka efatra amin’ny Advantisma Laodiseana dia mahita ny tandrify aminy ao amin’ny 11 Septambra 2001. Izany daty izany, izay nofaritan’i Isaia ho “andron’ny rivotra avy any atsinanana,” no manamarika ny fiandohan’ny fotoanan’ny fanisiana tombo-kase an’ny efatra arivo amby efatra alina sy iray hetsy, ary ny fotoanan’ny fanisiana tombo-kase dia vanim-potoana iray. Ny fiafaran’izany vanim-potoana izany dia efa nasehon’ny fiandohany, fa Jesosy mandrakariva maneho ny faran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray. Ao amin’ny hetsika farany amin’ny fizotran’ny fanisiana tombo-kase dia averina indray ireo fitsapana izay naseho ho tandindona tamin’ny fiandohan’io vanim-potoana io.
On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.
Tamin’ny 11 Septambra 2001 no tonga ireo fitsapana izay tsy nahazakan’ireo mpikomy ao amin’ny Advantisma Laodiseana, araka ny anehoan’ireo fahavetavetana efatra ao amin’i Ezekiela sy ireo fiangonana efatra voalohany ao amin’ny Apokalypsy toko faha‑roa sy faha‑telo azy; ary izany no nanamarika ny fiandohan’ny fizotry ny fitsapana izay mitondra na ho amin’ny mariky ny bibidia, na ho amin’ny tombokasen’Andriamanitra, ho an’izay milaza tena ho Advantista Mitandrina ny Andro Fahafito.
The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.
Ny fitarihan’ny Advantisma Laodiseana dia voafandriky ny tadin’ny fitaky ny tenany ihany, ary saika tsy hay mihitsy aminy ny “mamantatra” ny fiverimberenan’ny fisehoan’ny herin’Andriamanitra araka izay nasehon’ireo hetsika fanavaozana teo aloha, anisan’izany ny hetsika fanavaozana izay nitondra ny Advantisma ho amin’ny fisiany. Ireo loholona fahiny dia nanaparitaka sy nanafina ireo fampianarana izay asehon’ny vatosoan’i Miller tamin’ny vola sandoka sy vatosoa sandoka. Ny vata firavaky ny Baiboly King James dia naiditra ho amin’ny fotoanan’ny fiteny efa lany andro, ary nosoloina Baiboly amin’ny teny maoderina izay ambara amin’ny voambolan’ilay lehilahin’ny ota.
Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.
Raha nisy tamin’ireo lehilahy fahiny no nety handinika ny mety hisian’ny hoe ny hafatry ny ranonorana farany dia tsy hafatry ny fiadanana sy filaminana, dia saika tsy ho hainy mihitsy ny hamantatra fa ireo fisehoan’ny herin’Andriamanitra ao amin’ny tantara masina taloha no tena manondro manokana ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo. Mbola sarotra kokoa aza ho azy ireo ny mamantatra fa ireo tantara masina izay mamaritra mivantana indrindra ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo dia ireo tantara masina izay manatanteraka ny Malakia toko fahatelo, satria ny Malakia toko fahatelo dia mametraka fa misy mandrakariva iraka iray izay manomana ny lalana ho amin’ny fahatongavana tampoky ny Iraky ny Fanekena. Io iraka io dia nasehon’i Elia mpaminany, izay sahy nanambara fa tsy hisy ranonorana ao amin’ny tantarany, raha tsy hoe amin’ny alalan’ny asa fanompoany no ihavian’izany.
Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.
Ho hitan’ny loholona fitopolin’i Ezekiela ho zavatra mahatsikaiky ny hanaiky fa tsy nisy fototra ny filazany ho tempolin’i Jehovah, ary fa io filazana io dia tena naneho ny filazan’ny vahoaka iray izay nandalovina, tahaka ny nanomezana ny tanim-boaloboka ho an’izay mamoa ny vokatry ny tanim-boaloboka. Ny hafatry ny Loza fahatelo, ny iraka manamboatra ny lalana, ny hiran’ny tanim-boaloboka, dia samy mijoro ho vavolombelona manohitra ny fomban-drazana sy ny fomba amam-panao izay napetrany ho fitokisany, ary maneho vato misakana saiky tsy azo resena amin’ny fanekena ny ranonorana farany.
The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.
Ny famaranana ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo dia mampiseho ireo fitsapana mitovy ho an’izay nilaza fa “nahafantatra” ny anjara asan’ny Silamo ao amin’ny Loza fahatelo. Ny “fitomboan’ny fahalalana” izay nanomboka ny hetsiky ny Millerita dia nanomboka tamin’ny fiafaran’ny “impito” tamin’ny 1798. Ny “fitomboan’ny fahalalana” izay nanomboka ny hetsiky ny iray hetsy sy efatra alina amby efatra arivo dia nanomboka tamin’ny fiafaran’ny “impito” ara-tandindona (enina amby roapolo sy zato taona) tamin’ny 1989. Nandritra ireo enina amby roapolo sy zato taona nisian’ny fivadiham-pinoana nitombo hatrany ireo, ny Advantisma Laodiseana dia tonga tamin’ny taranaka fahefatra sady farany.
It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.
Amin’ny taranaka fahatelo sy fahefatra no mameno ny kapoakany amin’ny fotoam-pitsapana voatendry ny firenena na vahoaka iray, ary tonga ankehitriny izany fotoana izany. Ny “fitomboan’ny fahalalana” avy ao amin’ny bokin’i Daniela, izay asehon’ny Ony Hiddekel, dia ilay fahalalana koa izay ampitomboina rehefa voavaha ny tombo-kasen’ny Fanambaran’i Jesosy Kristy, mialoha indrindra ny hifaranan’ny fotoam-pitsapana.
We will take up the last three chapters of the book of Daniel in the next article.
Ao amin’ny lahatsoratra manaraka no handinihantsika ireo toko telo farany ao amin’ny bokin’i Daniela.
“The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.
“Ho avy haingana ny andro izay hisian’ny fahasahiranana lehibe sy ny fisafotofotoana. Satana, mitafy fitafian’anjely, dia hamitaka, raha azo atao, na dia ny olom-boafidy indrindra aza. Hisy andriamanitra maro sy tompo maro. Hitsoka ny rivotra rehetra avy amin’ny fampianarana. Ireo izay nanolotra fanajana ambony indrindra ho an’ny ‘siansa lazaina fa siansa nefa tsy izy’ dia tsy ho mpitarika amin’izany fotoana izany. Ireo izay nitoky tamin’ny faharanitan-tsaina, ny fahaizana miavaka, na ny talenta dia tsy hijoro eo anoloan’ny laharana sy ny antontan’olona amin’izany fotoana izany. Tsy naharaka ny mazava izy. Ireo izay nanaporofo ny tenany ho tsy mahatoky dia tsy hotolorana ny andian’ondry amin’izany fotoana izany. Ao amin’ilay asa manetriketrika farany dia vitsy ny lehilahy lehibe handray anjara. Matoky tena izy, mahaleo tena amin’Andriamanitra, ka tsy azon’Andriamanitra ampiasaina. Ny Tompo dia manana mpanompo mahatoky, izay haseho eo imason’ny olona amin’ny fotoan’ny fihovitrovitra sy fitsapana. Misy olona sarobidy miafina ankehitriny izay tsy nandohalika tamin’i Bala. Tsy nanana ny mazava izay namirapiratra tamin-kery nifantoka taminareo izy. Nefa mety ho eo ambanin’ny endrika ivelany marokoroko sady tsy mahasarika no haseho ny famirapiratry ny fahadiovana madio ananan’ny toetra kristiana marina. Amin’ny andro dia mitodika any an-danitra isika nefa tsy mahita ny kintana. Eo izy, miorina mafy eo amin’ny habakabaka, nefa tsy hain’ny maso avahana. Amin’ny alina kosa dia hitantsika ny famirapiratany tena izy.” Testimonies, volume 5, 80, 81.