One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.
Enina amby roapolo amby enimpolo taona taorian’ny fikomiana tamin’ny 1863, dia nosokafana tamin’ny taona 1989 ny andininy enina farany ao amin’ny Daniela toko faha‑iraika ambin’ny folo. Ny fahalalana izay nosokafana voalohany tamin’io taona io dia ny fahafantarana ireo tsipika fanavaozana ao amin’ny tantara masina, ary ny fanambarana fa izy rehetra dia mifandrindra samy mitovy. Ary tamin’ny 1992 dia nanomboka nivaly tsikelikely ny fahazavan’ireo andininy enina farany. Ny fanehoana ampahibemaso voalohany an’ireo fahamarinana ireo dia tamin’ny 1994, ary ny lohahevitra dia ireo tsipika fanavaozana. Tamin’ny 1996 dia navoaka ny gazety iray mitondra ny lohateny hoe The Time of the End¸, izay nanondro ireo andininy enina farany ao amin’ny Daniela toko faha‑iraika ambin’ny folo.
1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.
Ny taona 1996 no taona nanamafisam-pomba ofisialy ny hafatra, izay mariky ny fotoana mitovy laharana amin’ny fanamafisam-pomba ofisialy ny hafatr’i William Miller tamin’ny 1831. Ny hafatr’i Miller dia fanambarana ny fisokafan’ny fitsarana, ary ny andininy enina farany ao amin’ny Daniela toko faha-iraika ambin’ny folo dia fanambarana ny fikatonan’ny fitsarana. Ny lohahevitry ny hafatr’i Miller dia ny fotoana ara-paminaniana araka izay nambara ao amin’ny Baiboly. Ny lohahevitry ny andininy enina farany ao amin’ny Daniela toko faha-iraika ambin’ny folo dia Roma maoderina (ilay mpanjakan’ny avaratra sandoka). Ny fomba fiasa nambara tamin’i Miller dia ireo Fitsipika 14 momba ny Fandikana ny Faminaniana. Ny fomba fiasa nambara tamin’ny 1989 kosa dia ny “tsipika eo ambonin’ny tsipika” an’ireo hetsika fanavaozana.
Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.
Ny asa nataon’i Miller dia nahitana ny fanorenana ny Tenin’Andriamanitra ho manam-pahefana, mifanohitra amin’ny lovantsofina sy ny fanao papaly izay nanan-kery teo amin’izao tontolo izao nandritra ny arivo sy roanjato ary enim-polo taona. Noho izany antony izany, ny hafatr’i Miller dia navoaka voalohany tamin’ny 1831 (ka nampivaingana ara-pomba ofisialy ny hafatr’i Miller), roa-jato sy roapolo taona katroka taorian’ny namoahana ny Baiboly King James. Ny asan’ny Future for America dia ny famantarana ny andraikitry ny Etazonia amin’ny fanasitranana ny ratra mahafaty nahazo ny fahefana papaly amin’ilay lalàna Alahady ho avy tsy ho ela. Noho izany antony izany, ny gazetiboky The Time of the End dia navoaka tamin’ny 1996 (ka nampivaingana ara-pomba ofisialy ny hafatra), roa-jato sy roapolo taona katroka taorian’ny niandohan’i Etazonia tamin’ny 1776.
The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.
Ny fanekena ireo roanjato sy roapolo taona izay namatotra ny lohahevitr’ny fihetsiketsehana fanavaozana tsirairay tamin’ny teboka iray ara-tantara ho fanovozan-kevitra dia tsy fantatra raha tsy ela taorian’ny 11 Septambra 2001; fa tsy raha tsy tonga tamin’io daty io ny loza fahatelo no nitarihan’ny Tompo ny olony hiverina amin’ny lalana taloha ao amin’ny Jeremia toko faha-enina, andininy faha-enina ambin’ny folo sy faha-fito ambin’ny folo. Tany no nahitana indray ny fahazavan’ireo “fito heny,” ary rehefa nivoatra izany fahazavana izany dia niharihary fa roanjato sy roapolo no isa mampifandray ny Daniela valo, andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo. Ao amin’ny andininy faha-telo ambin’ny folo dia faritana ny fahitana “chazon” momba ny tantara ara-paminaniana, ary ao amin’ny andininy faha-efatra ambin’ny folo dia faritana ny fahitana “mareh” momba ny “fisehoana.” Ny fifandraisan’ireo andininy roa ireo no tonga nampianarin’i Gabriela an’i Daniela, ary i Daniela dia misolo tena ny vahoakan’Andriamanitra amin’ny andro farany izay tonga hahatakatra ny fifandraisan’ireo fahitana roa ireo.
Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.
Ny fahitana ao amin’ny andininy fahatelo ambin’ny folo dia maneho ny “fito andro” (roa arivo sy dimanjato amby roapolo taona), ary ny fahitana ao amin’ny andininy fahadimy ambin’ny folo kosa dia maneho ny roa arivo sy telonjato andro (taona). Ny “fito andro” namely ny fanjakan’i Joda tany atsimo, izay maneho an’i Joda sy Jerosalema ary ny fitoerana masina, dia nanomboka tamin’ny 677 tal. J.K., ary ny roa arivo sy telonjato taona izay manondro ny famerenana amin’ny laoniny an’i Jerosalema sy ny fitoerana masina dia nanomboka tamin’ny 457 tal. J.K.
Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.
Roa amby roapolo sy roanjato no mampifamatotra ireo fahitana roa ireo, ary ny isa roanjato sy roapolo dia nekena ho tandindon’ny fifandraisana misy eo amin’ny fanitsakitsahana ny tafika sy ny fitoerana masina, ataon’ireo hery mpandringana amin’ny fanompoan-tsampy sy ny fahefana papaly, izay aseho ho fanaparitahana sy fahatezeran’Andriamanitra. Ireo taona roanjato sy roapolo ireo no namatotra ny fahitan’ny asa satanika fanitsakitsahana ny fitoerana masina tamin’ny fahitan’ny asa araka an’Andriamanitra amin’ny fanarenana io tempoly io ihany. Noho izany, ny roanjato sy roapolo taona dia tandindona maneho fifandraisana masina.
Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.
Tahaka ny nifaranan’ny hetsika Millerita tamin’ny fikomiana tamin’ny 1863, ary avy eo, enina amby roapolo amby zato taona tatỳ aoriana, tonga ny hetsiky ny anjely fahatelo, ka nanamafy fa mifamatotra amin’ny alalan’ny tandindon’ny “impito” (enina amby roapolo amby zato) ireo hetsika roa ireo, dia toy izany koa ireo roanjato sy roapolo taona no nampifandray ny fanorenan’i Miller ny hafatry ny Baiboly tamin’ny 1831 tamin’ny famoahana ny Baiboly King James tamin’ny 1611, ary io fe-potoana io ihany koa no nampifandray ny Future for America tamin’ny fiandohan’i Amerika, raha nanondro ny fiafaran’i Amerika izany.
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.
Tamin’ny 22 Oktobra 1844, ilay Iraky ny Fanekena dia tonga tampoka tao amin’ny tempoly izay natsangany nandritra ny enina amby efapolo taona, nanomboka tamin’ny 1798, fiafaran’ny fahatezerana voalohany, ka hatramin’ny 1844, fiafaran’ny fahatezerana farany. Ny fidirany tao amin’ny tempoly dia nialohavan’ny firotsahan’ny Fanahy Masina tao amin’ny hetsiky ny Antso amin’ny Misasakalina, izay efa nanehoana mialoha tamin’ny fidiran’i Kristy tamim-boninahitra tao Jerosalema. Ireo vavolombelona roa ireo no manamafy fa rehefa averina amin’ny andro farany ny hetsiky ny Antso amin’ny Misasakalina, dia efa hanangana ny tempolin’ny iray hetsy sy efatra arivo amby efatra alina Kristy. Mifanaraka mifanitsy ireo hetsika roa izay ahatanterahan’ny Antso amin’ny Misasakalina ao amin’ny fanoharana ny amin’ny virijina folo.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Matetika aho no ampahatsiahivina ny fanoharana momba ireo virijina folo, izay dimy tamin’ireo no hendry, ary dimy no adala. Io fanoharana io dia efa tanteraka ary mbola ho tanteraka hatramin’ny tsipiriany indrindra, satria manana fampiharana manokana amin’izao andro izao izy, ary tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka sady mbola hitohy ho fahamarinana ankehitriny mandra-pahatapitry ny fotoana.” Review and Herald, 19 Aogositra 1890.
The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.
Ny tantaran’ny Millerita (ny hetsiky ny anjely voalohany) dia maneho fisehoan’ny herin’Andriamanitra izay nitombo tsikelikely, nanomboka tamin’ny nanesorana ny tombo-kasen’ny bokin’i Daniela tamin’ny 1798. Niharoharo hery kokoa izany rehefa nidina ny anjelin’ny Apokalypsy toko faha-10 tamin’ny 11 Aogositra 1840. Avy eo dia tonga ny fahadisoam-panantenana voalohany tamin’ny 19 Aprily 1844, ary nony farany dia nitarika ho amin’ny firotsahan’ny Fanahy Masina tamin’ny fivoriambe tao Exeter, izay nanomboka tamin’ny 12 Aogositra 1844 ka nanohy niely tahaka ny onjan-drano be nanerana ny tany mandra-pahatongan’ny 22 Oktobra 1844.
The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.
Ny tantaran’ny Future for America (ny hetsiky ny anjely fahatelo) dia maneho fisehoana mitombo hatrany amin’ny herin’Andriamanitra, izay nanomboka raha novahana ny bokin’i Daniela tamin’ny taona 1989. Nitombo izany hery izany rehefa nidina ny anjelin’ny Apokalypsy valo ambin’ny folo tamin’ny 11 Septambra 2001. Avy eo dia tonga ny fahadisoam-panantenana voalohany tamin’ny 18 Jolay 2020, izay hitarika amin’ny farany ho amin’ny firotsahan’ny Fanahy Masina, izay mbola hitohy hiparitaka tahaka ny afo mandoro manerana ny tany mandra-pitsangan’i Mikaela sy hifaranan’ny fotoam-pahasoavana ho an’ny olombelona.
On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
Tamin’ny 22 Oktobra 1844 dia tanteraka ny faminaniana maromaro; araka izany dia manondro izany fa, amin’ilay lalànan’ny Alahady ho avy tsy ho ela, dia hisy faminaniana maromaro ho tanteraka indray. Anisan’ireo faminaniana ireo ny fahataran’ny fahitana araka izay aseho ao amin’ny Habakoka toko faharoa. Ny Habakoka toko faharoa dia nanondro ny fanandraman’ny hetsiky ny anjely voalohany sy ny anjely fahatelo. Samy miatrika adihevitra momba ny metodôlôjia ara-Baiboly marina ireo hetsika roa ireo; ary izany dia tanterahina eo amin’ireo solontenan’ilay hetsika sy ny vahoaka voafidy taloha, izay avela handalo eo am-panaovana izany adihevitra izany.
The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.
Ny hafatra izay tokony harovan’ireo mpiambina tao amin’ny tantaran’ny anjely voalohany dia ny famantarana ireo fahamarinana (ny firavak’i Miller), izay nony farany dia naseho teo amin’ireo tabilao masina roa tamin’ny 1843 sy 1850. Nandritra ny fizotry ny adihevitra dia hisy fahadisoam-panantenana izay hanamarika fisarahana amin’ireo antokon’olona roa mifanohitra, ary antso ho amin’ny fanokanan-tena lalina kokoa ho an’ireo mahatoky.
Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.
Dia Habakoka dia manondro ny fanavahana misy eo amin’ireo sokajy roa tafiditra ao amin’ny fizotry ny fitsapana ireo fahamarinana fototra. Izany fizotry ny fitsapana izany, izay nahitana ny adihevitra teo amin’ireo sokajy roa ka nangina tamin’ny 22 Oktobra 1844, dia nifarana teo indrindra amin’izay nifaranan’ny toko faharoan’i Habakoka.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Fa Jehovah kosa ao amin’ny tempoliny masina; aoka hangina eo anoloany ny tany rehetra. Habakoka 2:20.
The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.
Tampoka ny Tompo dia niditra tao amin’ny tempoliny Millerita, ary tamin’izany dia tsy maintsy nangina ny tany rehetra, fa efa tonga ny Andro Fampihavanana tandindon’ny zava-misy ary efa nanomboka ny fitsarana ny maty. Nifarana tamin’ny 22 Oktobra 1844 ny tantara ara-paminaniana ao amin’ny Habakoka toko faharoa, ary i Jesosy dia mampifandray mandrakariva ny fiafaran’ny zavatra iray amin’ny fiandohan’ny zavatra iray. Ny fiandohan’ireo fahitana roa momba ny dimy arivo amby roa-polo amby dimanjato taona nanitsakitsahana ny fitoerana masina sy ny antokon’olona, ary ny fahitana momba ny famerenana amin’ny laoniny ny fitoerana masina sy ny antokon’olona, dia niara-nanomboka, nefa nosarahin’ny roanjato amby roapolo taona, ary rehefa nifarana izy ireo, dia voamarika ho efa nifarana, ao amin’ny Habakoka toko FAHAROA andininy FAHA-ROAPOLO.
At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
Amin’ny lalàna alahady izay ho avy tsy ho ela dia hisy faminaniana maromaro ho tanteraka. Anisan’ireo faminaniana ireo ny fiandrasan’ny fahitana, araka izay aseho ao amin’ny Habakoka toko faha-roa. Ny Habakoka toko faha-roa dia manondro ny fanandraman’ny fihetsiketsehan’ny anjely voalohany sy ny anjely fahatelo. Samy miatrika adihevitra momba ny fomba fiasa ara-baiboly marina ireo fihetsiketsehana roa ireo, ka izany dia tanterahina eo amin’ireo solontenan’ilay fihetsiketsehana sy ny vahoaka voafidy taloha izay ilaozana mandritra ny fizotry ny adihevitra.
The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.
Ny hafatra izay tsy maintsy arovana amin’ny alalan’ny mpitily ao amin’ny tantaran’ny anjely fahatelo dia ny famantarana ireo fahamarinana (vatosoa an’i Miller), izay nony farany dia naseho teo amin’ireo tabilao masina roa tamin’ny 1843 sy 1850. Tao anatin’ny fizotry ny adihevitra dia nisy fahadisoam-panantenana izay nanamarika fisarahana teo amin’ireo antokon’olona roa nifandrafy, ary nisy antso ho amin’ny fanokanan-tena lalina kokoa ho an’ny mahatoky. Avy eo i Habakoka dia manondro ny fahasamihafana misy eo amin’ireo antokon’olona roa tafiditra ao amin’ny fizahan-toetra ny fahamarinana fototra. Io fizahan-toetra io, izay nasehon’ny adihevitra teo amin’ireo antokon’olona roa, dia hifarana tanteraka amin’ilay lalàn’ny Alahady ho avy tsy ho ela, eo indrindra amin’izay nifaranan’ny toko faharoan’i Habakoka.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Fa Jehovah kosa ao amin’ny tempoliny masina; aoka hangina eo anatrehany ny tany rehetra. Habakoka 2:20.
The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.
Hiditra tampoka ao amin’ny tempolin’ny iray hetsy sy efatra amby efa-polo arivo ny Tompo, ary amin’izany dia hangina ny tany rehetra, fa hahatratra ny fitsaran’ny velona ny Andro Fanavotana tandindona. Ny tantara ara-paminaniana ao amin’ny Habakoka toko faharoa dia mifarana amin’ilay lalàna Alahady ho avy tsy ho ela, ary Jesosy dia mampifandray mandrakariva ny faran’ny zavatra iray amin’ny fiandohan’ny zavatra iray.
The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.
Ny fitsarana ny velona dia nanomboka tamin’ny 11 Septambra 2001, nefa ny fitsarana dia dingana iray. Izany dingana izany dia manomboka amin’ny ankohonan’Andriamanitra, ary avy eo tonga amin’ny fotoana izay ihavian’ny fitsarana amin’ireo any ivelan’ny ankohonan’Andriamanitra. Rehefa nazerana ireo trano lehibe tao New York City dia nanomboka ny fitsarana asehon’ilay anjely mpamehy tombo-kase mandalo eo afovoan’i Jerosalema ka mametraka marika amin’ireo izay misento sy mitomany noho ny fahavetavetana atao ao am-piangonana, ary koa noho ny fahavetavetana atao ao amin’ny tany. Amin’ilay lalàna Alahady ho avy tsy ho ela dia ho vitan’i Kristy ny asa fananganana ny tempolin’ireo efatra alina sy efatra arivo sy iray hetsy, ary ireo anjely mpandrava dia hitondra fitsarana amin’i Jerosalema.
The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.
Avy eo, ny iray hetsy sy efatra alina sy efatra arivo dia asandratra ho toy ny faneva, ary ny fitsarana ny velona dia manomboka ho an’ilay andiany hafa, izay asehon’i Edoma sy Moaba ary ny lehibe amin’ny taranak’i Amona ao amin’ny Daniela toko fahiraika ambin’ny folo, andininy faha-iraika amby efapolo.
Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.
Na dinihina ny hetsika Millerita an’ilay anjely voalohany, na ny hetsika mahery vaikan’ilay anjely fahatelo, ny tantara manontolon’ny hetsika fanavaozana dia maneho fanambaràna mitombo hatrany ny fahamarinana, izay tonga amin’ny fara tampony amin’ny firotsahan’ny Fanahy Masina. Ny firotsahan’ny Fanahy Masina no ivon’ny faminaniana momba ny andro farany. Izany no antony tsy ananan’ireo virijina adala menaka, fa ananan’ireo hendry kosa. Ny menaka dia ny ranonorana.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.
Hoy izy ireo hoe: Raha misy lehilahy mandroaka ny vadiny, ka miala aminy izy ary lasa an’ny lehilahy hafa, mbola hiverina aminy indray va izy? Tsy ho voaloto indrindra va izany tany izany? Nefa ianao efa nijangajanga tamin’ny mpifankatia maro; kanefa miverena amiko ihany, hoy Jehovah. Atopazy ny masonao ho amin’ny havoana avo, ka jereo izay toerana tsy nandrianao tamin-dratsy. Teny an-dalana no nipetrahanao niandry azy, tahaka ny Arabo any an-efitra; ary ny fijangajanganao sy ny faharatsianao no nandotoanao ny tany. Koa noho izany dia notanana ny ranonorana, ary tsy nisy ranonorana fararano; nefa nanana handrin’ny vehivavy janga ianao ka nandà tsy ho menatra. Tsy hiantso Ahy va ianao hatramin’izao hoe: Raiko ô, Hianao no mpitari-dalako hatramin’ny fahatanorako? Jeremia 3:1–4.
In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.
Ao amin’ilay andalan-teny (ary ny mpaminany rehetra dia miresaka ny andro farany), Andriamanitra dia manambara fa ny olony dia nijangajanga, hatramin’ny nahatonga azy hanana handrin’ny vehivavy janga. Ilay janga amin’ny andro farany dia ny fahefana papa, ary ny handrina dia maneho fanapahan-kevitra natao tamim-pikasana. Ny olon’Andriamanitra amin’ny andro farany dia ratsy fanahy, nefa Andriamanitra dia manolotra antso farany, na dia efa tonga amin’ny toerana izay nahatongavany tamin’ilay fanapahan-kevitra mitovy amin’ilay janga aza izy. Efa namolavola toetra asehon’ny taranaka fahefatra izy, izay anehoana fa vonona hiankohoka amin’ny masoandro araka ny aseho ao amin’ny taranaka fahefatra ao amin’ny Ezekiela toko faha-valo.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Tonga ny fotoana hamirapiratan’ny tena fahazavana eo afovoan’ny haizina ara-pitondrantena. Ny hafatry ny anjely fahatelo dia efa nalefa ho amin’izao tontolo izao, mampitandrina ny olona mba tsy handray ny mariky ny bibidia na ny sariny eo amin’ny handriny na eo amin’ny tanany. Ny mandray io marika io dia midika fa tonga amin’ilay fanapahan-kevitra mitovy amin’izay nataon’ilay bibidia, ary manohana ireo hevitra mitovy amin’izany, amin’ny fanoherana mivantana ny tenin’Andriamanitra. Momba izay rehetra mandray io marika io, hoy Andriamanitra: ‘Izy koa no hisotro ny divain’ny fahatezeran’Andriamanitra, izay voararaka tsy misy fangarony ao amin’ny kapoakan’ny fahatezerany; ary hampijalina amin’ny afo sy solifara eo anatrehan’ny anjely masina sy eo anatrehan’ny Zanak’ondry izy.’” Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:
Jeremia dia manondro ny vahoakan’Andriamanitra amin’ny andro farany ho efa manana ny handrin’ilay vehivavy janga. Eo an-tokonam-baravaran’ny handraisany ny mariky ny bibidia izy ireo, satria “ratsy fanahy.” Ao amin’ilay andalan-teny vao notononina, dia manohy toy izao i Sister White:
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.
“Raha naseho taminao ny fahazavan’ny fahamarinana, ka nanambara ny Sabatan’ny didy fahefatra, ary nampiseho fa tsy misy fototra ao amin’ny tenin’Andriamanitra ho an’ny fitandremana ny Alahady, kanefa mbola miraikitra amin’ilay Sabata sandoka ihany ianao, ka mandà tsy hanamasina ny Sabata izay antsoin’Andriamanitra hoe: ‘Androko masina,’ dia mandray ny mariky ny bibidia ianao. Rahoviana no isehoan’izany?—Rehefa mankatò ny didy mandidy anao hitsahatra amin’ny asa amin’ny Alahady sy hivavaka amin’Andriamanitra ianao, nefa fantatrao fa tsy misy teny iray akory ao amin’ny Baiboly mampiseho fa ny Alahady dia zavatra hafa ankoatra ny andro fiasana tsotra, dia manaiky handray ny mariky ny bibidia ianao, ary mandà ny tombokasen’Andriamanitra. Raha mandray izany marika izany eo amin’ny handrintsika na eo amin’ny tanantsika isika, dia tsy maintsy hihatra amintsika ny fitsarana voalaza ho an’ny tsy mankatò. Fa ny tombokasen’Andriamanitra velona kosa dia apetraka eo amin’izay mitandrina amim-pieritreretana madio ny Sabatan’ny Tompo.”
“‘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…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.
“‘Ary hitan’Andriamanitra fa lehibe ny faharatsian’ny olona tambonin’ny tany, ary ny fisainana rehetra ao am-pony dia ratsy ihany mandrakariva…. Ary simba teo anatrehan’Andriamanitra koa ny tany, ary feno herisetra ny tany…. Dia hoy Andriamanitra tamin’i Noa: Tonga eo anatrehako ny faran’ny nofo rehetra; fa feno herisetra ny tany noho izy ireo; ary, indro, horavako miaraka amin’ny tany izy ireo.’ Hotapahina izy ireo, satria nandoto ny tany izay noforonin’Andriamanitra mba hankafizin’ny vahoaka marina.”
“‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.
“‘Tahaka ny tamin’ny andron’i Noa,’ hoy Kristy nambara, ‘dia ho toy izany koa amin’ny andron’ny Zanak’olona.’ Ary moa tsy izany va? Izay rehetra mijery ny gazety isan’andro dia mahita lisitra lava momba ny heloka bevava—fahamamoana, halatra, fandrobana, fanodinkodinam-bola, famonoan’olona. Indraindray dia fianakaviana manontolo no vonoina, mba hahafa-po ny filan-dratsin’ny olona iray te hanana vola na fananana izay tsy azy. Tena manjary tahaka ny tamin’ny andron’i Noa tokoa izao tontolo izao, satria ny olona dia manamavo miharihary ny didin’Andriamanitra.” Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.
I Jeremia dia manondro ny vahoakan’Andriamanitra amin’ny andro farany izay efa eo an-dalam-piondrika amin’ny masoandro, ary rehefa manao izany izy dia manambara fa “voatana ny ranonorana mivatravatra, ary tsy nisy ranonorana farany; ary nanana handrina vehivavy janga ianao, ka nandà tsy ho menatra.” Ny “ratsy fanahy” eo amin’ny vahoakan’Andriamanitra amin’ny andro farany dia tsy mandray ny ranonorana farany, ary mandà tsy ho menatra izy, fa ny fisainany dia tonga ratsy lalandava, araka ny asehon’ny tantaran’i Noa, ary koa ny efitranon’ny sary an-tsaina ao amin’ny fahavetavetana faharoa ao amin’ny Ezekiela toko faha-valo.
Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.
Jeremia dia manondro ireo ratsy fanahy tsy menatra eo amin’ny vahoakan’Andriamanitra amin’ny andro farany mba “hiantso” “avy amin’” izany “andro” izany ho amin’ilay “Mpitarika” ny “fahatanorany.” Ny Mpitarika ny fahatanoran’ny Advantisma dia ny vato fisaka roa ao amin’i Habakoka sy ireo firavaka sarobidy aseho eo aminy. Ny hany fanantenana hivoahana amin’ny faharatsiana izay efa hampiraraka fahafatesana mandrakizay amin’ireo ratsy fanahy eo amin’ny vahoakan’Andriamanitra amin’ny andro farany dia ny hiantso amin’Andriamanitra Izay no Mpitarika tany am-piandohana, izay tonga tamin’ny “fotoan’ny farany” tamin’ny 1798.
The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.
Ny olana ao amin’ny tantaran’ny anjely voalohany na fahatelo dia ny hoe mandray sa tsy mandray ny ranonorana farany ianao. Ny ranonorana farany dia nanomboka rehefa tezitra ny firenena tamin’ny 11 Septambra 2001.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Tamin’izany andro izany, raha eo am-pifaranan’ny asam-pamonjena, dia ho avy eto ambonin’ny tany ny fahoriana, ary ho tezitra ny firenena, kanefa ho voafehy mba tsy hanakana ny asan’ilay anjely fahatelo. Amin’izany andro izany dia ho tonga ny ‘orana farany’, na famelombelomana avy eo anatrehan’ny Tompo, mba hanome hery ny feo mafy ataon’ilay anjely fahatelo, ary hanomana ny olomasina hijoro amin’ny fotoana handatsahana ireo loza fito farany.” Early Writings, 85.
The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.
Ny “orana farany”, izay fantatra koa amin’ny hoe “ny famelombelomana”, dia nanomboka tamin’ny fotoana nahatezitra ny firenena, ary tamin’izany fotoana izany no nanombohan’“ny asam-pamonjena” hifarana. Ireo anjely efatra ao amin’ny Apokalypsy toko faha-7 dia mihazona ny rivotra efatra tsy hifofofofo, mandra-pahatanteraka ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy iray alina; ary ao amin’ny Ezekiela toko faha-9, izany asa izany dia aseho amin’ny anjely mametraka marika eo amin’ireo izay misento sy mitaraina noho ny fahavetavetana atao ao Jerosalema. Tamin’ny 11 Septambra 2001 dia nanomboka ny asa famaranana ataon’ny anjely amin’ny fametrahana marika eo amin’ny handrin’ny iray hetsy sy efatra arivo sy iray alina.
The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.
Ny asa famaranan’ny anjely fahatelo dia tanterahina mandritra ny firotsahan’ny ranonorana farany, izay koa “ny famelombelomana”, izay hafatra iray.
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. Isaiah 28:12.
Izay hoy Izy taminy hoe: Ity no fitsaharana izay hampitsaharanareo ny sasatra; ary ity no famelombelomana; nefa tsy nety nihaino izy. Isaia 28:12.
The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”
Ny hafatra izay lavin’izy ireo tsy hohenoina ao amin’i Isaia dia ilay hafatra ampitain’ny lela migagaka, ary izy no hafatry ny fizahan-toetra izay maneho ny fomba fiasa hoe: “didy anampy didy.”
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. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.
Fa ny tenin’i Jehovah dia tonga taminy ho didy tsipìka an-tsipìka, didy tsipìka an-tsipìka; teny andalana an-tsipìka, teny andalana an-tsipìka; kely etỳ, ary kely erỳ; mba handehanany ka hianjerany mihemotra, ary ho torotoro, sy ho voafandrika, ary ho voasambotra. Koa henoy ny tenin’i Jehovah, ianareo lehilahy mpaniratsira, izay manapaka ity firenena izay ao Jerosalema ity. Satria ianareo nanao hoe: Efa nanao fanekena tamin’ny fahafatesana izahay, ary tamin’ny fasana no nifanaovanay; raha mandalo ny kapoka manafotra, dia tsy hahatratra anay izany; fa ny lainga no nataonay fialofana, ary teo ambanin’ny fitaka no niafenanay. Isaia 28:13–15.
The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.
Ny Tenin’i Jehovah, izay hafatry ny fitsaharana sy ny famelombelomana (ny ranonorana farany), izay mahatonga azy ireo “handeha, ka hihemotra, ary ho torotoro, sy ho voafandrika, ary ho voasambotra,” dia omena ny “olona mpaniratsira, izay manapaka ity firenena ity izay any Jerosalema.” Jerosalema no toerana anamarikan’ny anjely ireo izay misento sy mitomany, ary ny lehilahy anti-panahy izay efa namadika ny fitokisana nankinina taminy no lavo voalohany.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘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.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
“Ny mariky ny fanafahana dia efa napetraka teo amin’ireo ‘izay misento sy mitaraina noho ny zava-betaveta rehetra atao.’ Ankehitriny dia mivoaka ny anjelin’ny fahafatesana, izay aseho ao amin’ny fahitan’i Ezekiela amin’ireo lehilahy mitondra fitaovam-pamonoana, ka nomena azy ireo izao didy izao: ‘Mamonoa tokoa ny anti-panahy sy ny zatovo, ny virijina sy ny zaza madinika ary ny vehivavy; fa aza manakaiky olona iray izay misy ny marika aminy; ary atomboy eo amin’ny fitoerako masina izany.’ Hoy ny mpaminany: ‘Dia nanomboka tamin’ny anti-panahy izay teo anoloan’ny trano izy ireo.’ Ezekiela 9:1–6. Ny asan’ny fandringanana dia manomboka eo amin’ireo izay nilaza ho mpiambina ara-panahin’ny vahoaka. Ny mpiambina sandoka no voalohany lavo. Tsy misy hiantra na hamindra fo. Lehilahy sy vehivavy, tovovavy ary zaza madinika dia miara-maty.” The Great Controversy, 656.
We will continue to address the increase of knowledge that arrived in 1989, in the next article.
Hodinihintsika hatrany, ao amin’ny lahatsoratra manaraka, ny fitomboan’ny fahalalana izay tonga tamin’ny taona 1989.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Izy mahita izay miafina ambanin’ny ety ivelany, izay mamaky ny fon’ny olona rehetra, dia milaza ny amin’ireo izay nahazo fahazavana lehibe hoe: ‘Tsy ory na talanjona izy noho ny toe-panahiny sy toe-pitondrany ara-môraly sy ara-panahy.’ Eny, nifidy ny lalany ihany izy, ary ny fanahiny dia mifaly amin’ny fahavetavetany. Izaho kosa hifidy ny fitaka hahazo azy, ary hampihatra aminy izay atahorany; satria raha niantso Aho, tsy nisy namaly; raha niteny Aho, dia tsy nihaino izy; fa nanao izay ratsy teo imasony izy, ary nifidy izay tsy sitrako.” “Andriamanitra haniraka amin’izy ireo fitaka mahery, mba hinoany ny lainga,” satria “tsy nandray ny fitiavana ny fahamarinana izy, mba hovonjena,” “fa nankasitraka ny tsi-fahamarinana.” Isaia 66:3, 4; 2 Tesaloniana 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Nanontany Ilay Mpampianatra avy any an-danitra hoe: ‘Inona no fitaka mahery noho ny fiheveran-diso izay mamitaka ny saina, toy ny fisehoana ivelany milaza fa manorina eo ambonin’ny fanorenana marina ianareo ary eken’Andriamanitra ny asanareo, kanefa raha ny marina dia zavatra maro no tanterahinareo araka ny politikam-piainana araka izao tontolo izao ka manota amin’i Jehovah ianareo? Endrey, fitaka lehibe izany, famitahana manintona, izay mahazo ny saina, rehefa ireo olona izay efa nahalala ny fahamarinana indray mandeha, dia mandray ny endriky ny toe-panahy araka an’Andriamanitra ho solon’ny fanahy sy ny heriny; rehefa mihevitra izy fa manan-karena sy nitombo fananana ary tsy mila na inona na inona, kanefa raha ny marina dia mila ny zavatra rehetra izy ireo.’” Testimonies, boky faha-8, 249, 250.