The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.
Ny fizahan-toetra izay manomboka rehefa midina ny anjely dia asehon’ilay fitsapana momba ny hoe handray ny boky eo an-tànan’ilay anjely sy hihinana azy va ny olona. Ireo izay nifidy hihinana ny hafatra dia voatendry hiatrika fahadisoam-panantenana avy eo, ka ilay antokon’olona izay nandà tsy hihinana kosa dia navela tao aoriana. Ilay boky kely izay tokony hohanina dia naneho “fitomboan’ny fahalalana” momba ilay hafatra izay nofahana voalohany tamin’“ny fotoanan’ny farany” tamin’ny 1798 na 1989, ary avy eo tatỳ aoriana dia noforonina ho hafatra voalamina izay hitondra andraikitra ho amin’ny fahazavan’ny fitomboan’ny fahalalana ny taranaka velona tamin’izany fotoana izany. Tao amin’ny tantara roa tonta, raha vantany vao tanteraka ny faminaniana momba ny Islam, dia nekena na nolavina ilay hafatra tokony hohanina teo an-tànan’ilay anjely. Raha lavina ilay hafatra asehon’ilay boky, ireo izay manao izany, nefa mbola mitady hitana ny fanambarana fa mbola izy no olom-boafidin’Andriamanitra, dia voatery mamokatra hafatra sandoka momba ny ranonorana farany.
On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.
Tamin’ny 11 Septambra 2001, ireo fikomiana taloha nataon’ny taranaky ny Advantisma dia natao indray ho olana fitsapana. Ny toko faharoan’i Habakoka dia manondro adihevitra iray izay mitranga ao amin’ny tantara ara-paminaniana aseho ao, izay tsipika ara-paminaniana mifanindran-dalana amin’ny fanoharana momba ny virijina folo. Rehefa nanontany izay havaliny tao amin’ny tantaran’ny fanoharana momba ny virijina folo ilay mpiambina, dia nasaina izy mba “hanoratra ny fahitana ka hanao izany ho mazava eo amin’ny lohàra-bato.” Ny mpiambina tamin’ny tantaran’ny Millerita dia namokatra ny tabilao 1843 tamin’ny 1842, ary ny namokarana izany dia tonga mari-dalana. Izany no “fahitana” ao amin’ny Habakoka toko faharoa, izay natao mazava teo amin’ny lohàra-bato, sady tokony hiteny amin’ny andro farany.
Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.
Taoriana kelin’ny 11 Septambra 2001, ireo izay nahafantatra ny asan’ny finoana silamo, dia ilay loza fahatelo, dia notarihina hiverina amin’ny “lalana fahiny” ao amin’i Jeremia, sy handeha eo aminy. Ireo “lalana fahiny” ireo dia nanondro fa ny loza telo ao amin’ny Apokalypsy toko faha-valo, andininy faha-telo ambin’ny folo, dia naneho ny anjara asan’ny finoana silamo ara-paminaniana. Avy hatrany taorian’izany, ny Future for America dia nanomboka namokatra indray ireo tabilao roa ao amin’ny Habakoka toko faha-roa, teo amin’ilay teboka mitovy indrindra ao amin’ny tantara mifanindran-dàlana amin’ny an’ny Millerita, ka ireo tabilao roa ireo dia naseho ho toy ny famantarana teny an-dalana, izay efa nasehon’ny famokarana ny tabilao 1843, tamin’ny taona 1842.
“In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.
“Tamin’ny volana Mey, 1842, dia nisy Fivoriambe Lehibe nantsoina tao Boston, [Massachusetts]. Tamin’ny fanokafana io fivoriana io, dia natolotr’ireo Rahalahy Charles Fitch sy Apollos Hale, avy any Haverhill, ireo faminaniana an-tsary ao amin’i Daniela sy Jaona, izay nolokoiny tamin’ny lamba, miaraka amin’ireo isa ara-paminaniana, maneho ny fahatanterahany. Raha nanazava avy tamin’ny tabilao nentiny teo anatrehan’ny Fivoriambe Rahalahy Fitch, dia nilaza izy fa, raha mbola nandinika ireo faminaniana ireo, dia nihevitra izy fa raha afaka mamoaka zavatra mitovitovy amin’izay aseho eto izy, dia hanamora ny foto-kevitra izany ary hahatonga azy ho mora kokoa aminy ny hampita izany amin’ny mpihaino. Nisy hazavana bebe kokoa teo amin’ny lalantsika eto. Ireo rahalahy ireo dia nanao izay nasehon’ny Tompo an’i Habakoka tamin’ny fahitany 2 468 taona talohan’izany, ka nanao hoe: ‘Soraty ny fahitana, ary ataovy mazava tsara eo amin’ny vato fisaka izany, mba hahazoan’izay mamaky azy mihazakazaka. Fa ny fahitana dia mbola ho amin’ny fotoana voatendry.’ Habakoka 2:2.”
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
“Taorian’ny fifampidinihana vitsivitsy momba izany lohahevitra izany, dia nekena tsy nisy nitsipaka ny hanao kopia telonjato mitovy amin’ity iray ity amin’ny alalan’ny lithographie, ary vetivety dia tontosa izany. Nantsoina hoe ‘ireo tabilao tamin’ny ’43’ izy ireo. Fihaonambe tena manan-danja tokoa izany.” The Autobiography of Joseph Bates, 263.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.
“Io no vavolombelon’ny mpampianatra sy ny gazety momba ny Fiavian’i Kristy Fanindroany, raha nijoro teo amin’ny ‘finoana tany am-boalohany,’ fa ny famoahana ny tabilao dia fahatanterahan’ny Habakoka 2:2, 3. Raha lohahevitry ny faminaniana ny tabilao (ary izay mandà izany dia miala amin’ny finoana tany am-boalohany), dia manaraka izany fa ny 457 tal. J.K. no taona iantombohan’ny fanisana ny 2300 andro. Tsy maintsy ny 1843 no fotoana navoaka voalohany, mba ‘hitaredrehan’ny’ ‘fahitana,’ na mba hisian’ny fotoana fiandrasana, izay tokony handrianan’ny antokon’ny virijina sy hatoriany eo amin’ilay foto-kevitra lehibe momba ny fotoana, dieny mialoha ny hanaitra azy amin’ny Antso amin’ny Misasakalina.” James White, Second Advent Review and Sabbath Herald, Boky I, Laharana 2.
“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
“Ankehitriny ny tantarantsika dia mampiseho fa nisy an-jatony maro nampianatra avy tamin’ireo tabilao ara-potoana mitovy amin’izay nampiasain’i William Miller, sady nitovy hevitra avokoa izy rehetra. Tamin’izany dia ny firaisan’ny hafatra, izay nifantoka tamin’ny lohahevitra iray ihany, dia ny fihavian’i Jesosy Kristy Tompo amin’ny fotoana voafaritra, dia ny taona 1844.” Joseph Bates, Early SDA Pamphlets, 17.
The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”
Ny famoahana indray ireo tabilao tamin’ny 1843 sy 1850, tao anatin’ny tantara avy hatrany taorian’ny 11 Septambra 2001, dia fahatanterahan’ny Habakoka toko faha‑2 tahaka ihany koa ny namoahana ny tabilao 1843 tamin’ny 1842. Ny fanamboarana ireo tabilao dia ampahany amin’ny fitantarana ao amin’ny Habakoka toko faha‑2, ary tsy maintsy niseho izany. Tamin’ny 11 Septambra 2001 dia naverina indray ny fikomiana tamin’ny 1863 nataon’ireo Advantista Laodiseana izay nandà tsy hiverina amin’ireo “lalana fahiny” an’i Jeremia.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
“Ny fahavalo dia mitady hampivily ny sain’ireo rahalahintsika sy anabavintsika hiala amin’ny asa fanomanana vahoaka iray mba hahajoro amin’izao andro farany izao. Ny hafetsen-dratsiny dia voaomana hitarika ny saina hiala amin’ireo loza sy adidy amin’izao fotoana izao. Ataon’izy ireo ho zava-poana ny fahazavana izay nentin’i Kristy avy any an-danitra homena an’i Jaona ho an’ny olony. Ampianarin’izy ireo fa ireo toe-javatra eo anoloantsika indrindra izao dia tsy manan-danja loatra ka tokony homena fitandremana manokana. Ataony tsy manan-kery ny fahamarinana avy amin’ny niandohana any an-danitra, ary alainy amin’ny vahoakan’Andriamanitra ny fanandramany taloha, ka soloany siansa sandoka izany. ‘Izao no lazain’i Jehovah: Mijanòna eo amin’ny lalana ianareo, ka jereo, ary anontanio ny amin’ny lalan-drazana, izay misy ny lalana tsara, dia mandehana ao aminy.’ [Jeremia 6:16.]”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.
“ခရစ်တော်၌ရှိသော ကျွန်ုပ်တို့၏ ယုံကြည်ခြင်းအုတ်မြစ်များ—ကျွန်ုပ်တို့၏ လုပ်ငန်းအစ၌ ဆုတောင်းလျက် နှုတ်ကပတ်တော်ကို လေ့လာခြင်းအားဖြင့်လည်းကောင်း၊ ဗျာဒိတ်တော်အားဖြင့်လည်းကောင်း ချထားခဲ့သော အုတ်မြစ်များ—ကို မည်သူမျှ ဖျက်ခွာပယ်ရှားရန် မကြိုးစားစေနှင့်။ ဤအုတ်မြစ်များပေါ်မှာ ကျွန်ုပ်တို့သည် ငါးဆယ်နှစ်ကျော်တိုင် တည်ဆောက်လာခဲ့ကြသည်။ လူတို့သည် မိမိတို့က လမ်းသစ်တစ်ရပ်ကို တွေ့ရှိခဲ့ပြီဟု ထင်မှတ်ကြနိုင်သည်၊ ချထားပြီးသော အုတ်မြစ်ထက် ပိုမိုခိုင်ခံ့သော အုတ်မြစ်တစ်ရပ်ကို မိမိတို့ ချနိုင်သည်ဟုလည်း ယူဆကြနိုင်သည်။ သို့ရာတွင် ဤသည်မှာ ကြီးမားသော လှည့်ဖြားမှုတစ်ရပ် ဖြစ်၏။ ‘ချထားပြီးသော အုတ်မြစ်မှတပါး အခြားအုတ်မြစ်ကို အဘယ်သူမျှ မချနိုင်။’ [1 Corinthians 3:11.] အတိတ်ကာလ၌ လူအများသည် ယုံကြည်ခြင်းအသစ်တစ်ရပ်ကို တည်ဆောက်ရန်၊ အခြေခံသဘောတရားအသစ်များကို တည်ထောင်ရန် ကြိုးပမ်းခဲ့ကြသည်။ သို့သော် သူတို့၏ တည်ဆောက်မှုသည် မည်မျှကြာကြာ တည်ရှိနိုင်ခဲ့သနည်း။ မကြာမီပင် ပြိုလဲသွားလေ၏။ အကြောင်းမူကား ထိုအရာသည် ကျောက်တော်ပေါ်၌ အုတ်မြစ်မချထားသောကြောင့် ဖြစ်၏။” Testimonies, volume 8, 296, 297.
Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.
Jeremia dia manondro fa ny mandeha amin’ny “lalana taloha” dia ny hahita “ny fitsaharana”, ary ny fitsaharana dia “ny ranonorana farany”, izay nanomboka tamin’ny fotoana nahatezitra ny firenena tamin’ny 11 Septambra 2001, rehefa nirodana ireo trano lehibe tao New York City. Ireo izay avy eo nihinana ny hafatra dia tonga mpiambina araka an’i Habakoka, izay tokony “hanoratra ny fahitana ka hampiharihary izany”. Jeremia dia manondro ireo mpiambina ireo ihany indrindra amin’ny fotoana misy ny “fitsaharana”, izay “ny ranonorana farany”.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Izao no lazain’i Jehovah: Mijanòna eo amin’ny làlana hianareo, ka jereo, ary anontanio ny amin’ny làlana taloha, izay misy ny làlana tsara, dia mandehana eo aminy, ka dia hahita fitsaharana ho an’ny fanahinareo hianareo. Fa hoy ireo: Tsy handeha eo izahay. Ary nametraka mpiambina eo aminareo koa Aho ka nanao hoe: Henoy ny fanenoan’ny anjomara. Fa hoy ireo: Tsy hihaino izahay. Jeremia 6:16, 17.
The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.
Ny trompetra izay tokony hotsofiny dia ny trompetra fahenina amin’ny loza faharoa ao amin’ny tantaran’ny Millerita, ary amin’ny andro farany dia ny trompetra fahafito amin’ny loza fahatelo izany. Ireo mpiambina ao amin’i Habakoka, izay mpiambina ao amin’i Jeremia, dia maneno hafatra fampitandremana izay nolavina tamin’ny fikomiana tamin’ny 1888. Ny trompetra fahenina izay nolavina tamin’ny 1888 dia ny hafatra ho an’i Laodikia.
“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 Laodiseana, ary loza ho an’izay rehetra milaza fa mino ny fahamarinana nefa tsy mampitaratra amin’ny hafa ireo tara-pahazavana nomen’Andriamanitra.” The 1888 Materials, 1053.
The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.
Ny hafatry ny trompetra fahafito tamin’ny 1888 dia natsoka voalohany ho an’i Laodikia tamin’ny 1856, ary avy eo ny hafatra ho an’i Laodikia dia napetraka tao anatin’ny tontolon-kevitry ny fahazavana mitombo momba ny “fito heny.” Tamin’ny 11 Septambra 2001, ny antso hiverina amin’ireo lalana fahiny an’i Jeremia, sy handeha ao aminy mba hahazoana ny hafatry ny ranonorana farany, dia nahitana tao anatiny ny hafatra fampitandreman’ny Trompetra fahafito izay aseho ho ny hafatra ho an’i Laodikia, ary ny “fito heny,” izay tandindon’ny fanorenana.
The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.
Ny “lainga” izay tondroin’ny faminaniana ho miteraka ilay fahadisoam-panantenana mahery ao amin’ny asa soratr’i Paoly dia napetraka tao amin’ny taranaka fahatelo amin’ny Adventisma Laodiseana tamin’ny taona 1931, enina ambin’ny folo taona taorian’ny nahafatesan’ilay mpaminanivavy. Ilay “lainga” izay tonga tao amin’ny taranaka fahatelo dia apetraka ara-paminaniana ao amin’ny vanim-potoana aseho ho “ireo vehivavy mitomany an’i Tammoza,” ka noho izany dia ampifandraisina amin’ny hafatra sandokan’ny ranonorana farany.
The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.
Ny tsipiriany momba ny fomba nampielezana ilay “lainga” dia tokony ho fantarina, tahaka izany koa ny anjara asa ara-paminanian’ilay “lainga” ao amin’ny faminaniana momba ny andro farany. Ireo lehilahy mpaneso izay manjaka ao Jerosalema amin’ny fotoan’ny ranonorana farany, izay no fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, dia namorona hafatra sandoka momba ny ranonorana farany tao amin’ny taranaka fahatelo amin’ny Advantisma, araka ny asehon’ny “vehivavy mitomany an’i Tamoza” ao amin’ny toko fahavalo ao amin’ny Ezekiela. Io hafatra sandoka momba ny ranonorana farany io dia asehon’i Ezekiela koa ho toy ny fototra sandoka, rindrin’ny fiarovana sandoka, ary hafatra sandoka momba ny fiadanana sy filaminana.
Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.
Moa tsy efa nahita fahitana foana va ianareo, ary moa tsy efa niteny sikidy mandainga va ianareo, nefa hoy ianareo: Izao no lazain’i Jehovah; kanjo Izaho tsy niteny akory? Koa izao no lazain’i Jehovah Tompo: Satria niteny zava-poana ianareo sy nahita lainga, dia, indro, Izaho dia manohitra anareo, hoy Jehovah Tompo. Ary ny tanako hihatra amin’ny mpaminany izay mahita zava-poana sy manao sikidy mandainga; tsy ho ao amin’ny fiangonan’ny oloko izy, ary tsy hosoratana ao amin’ny bokin’ny taranak’i Isiraely, ary tsy hiditra ao amin’ny tanin’ny Isiraely; dia ho fantatrareo fa Izaho no Jehovah Tompo. Satria, dia satria namitaka ny oloko izy, ka nanao hoe: Fiadanana; nefa tsy nisy fiadanana; ary ny anankiray manangana manda, ary, indro, ny sasany manoso-doko azy amin’ny feta tsy voaomana: Lazao amin’izay manoso-doko azy amin’ny feta tsy voaomana fa hirodana izy; hisy ranonorana mivatravatra; ary ianareo, ry havandra vaventy, dia hilatsaka; ary rivotra mahery no handrava azy. Indro, raha efa rava ny manda, moa tsy holazaina aminareo va hoe: Aiza ilay sosona nandokoanareo azy? Koa izao no lazain’i Jehovah Tompo: Dia horavako amin’ny rivotra mahery amin’ny fahavinirako izy; ary hisy ranonorana mivatravatra amin’ny fahatezerako sy havandra vaventy amin’ny fahavinirako mba handringana azy. Dia horavako ny manda izay nosodohanareo tamin’ny feta tsy voaomana ka hatsipiko amin’ny tany, hany ka hiseho ny fanorenany, ary hirodana izy, ka ho levona eo afovoany ianareo; dia ho fantatrareo fa Izaho no Jehovah. Toy izany no hanatanterahako ny fahatezerako amin’ny manda sy amin’izay nanosotra azy tamin’ny feta tsy voaomana, ary holazaiko aminareo hoe: Tsy misy intsony ny manda, ary tsy misy intsony izay nanosotra azy; dia ireo mpaminanin’ny Isiraely izay maminany ny amin’i Jerosalema sy mahita fahitana fiadanana ho azy, nefa tsy misy fiadanana, hoy Jehovah Tompo. Ezekiela 13:7–16.
The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”
Ny lainga sy fitaka izay iafenan’ireo lehilahy mpaniratsira ao Jerosalema ao amin’ny Isaia toko faha-valo amby roapolo sy faha-sivy amby roapolo dia hotsaraina sy hopotehin’ny “sazy mihoatra ka mandifotra” amin’ny farany.
Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.
Ny fitsarana kosa hataoko ho amin’ny famolaina, ary ny fahamarinana ho amin’ny fitari-drefy; ary ny havandra hamafa ny fialofan’ny lainga, ary ny rano handrakotra ny fierena. Ary ho foana ny fanekenareo tamin’ny fahafatesana, ary tsy haharitra ny fifanekena nataonareo tamin’ny helo; raha mandalo ny loza manafotra, dia ho voahitsakitsany ianareo. Isaia 28:17, 18
Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.
Ny “sazy manafotra” ao amin’i Isaia dia ilay “orana manafotra” ao amin’i Ezekiela, izay entina mihatra amin’ireo izay “naminany lainga,” tamin’ny fanolorana “fahitana poana” sy tamin’ny filazana hoe “hoy Jehovah,” “kanefa” Jehovah “tsy niteny.” Ny “lainga” izay ierenan’ireo lehilahy fahiny fiarovana dia aseho ho zavatra lazainy fa nolazain’ny Tompo, ka izany dia “lainga” momba ny Tenin’Andriamanitra. Na izy ireo no nanondro fampianarana iray avy amin’ny Tenin’Andriamanitra ho fahadisoana, na kosa diso no nilazany fa Andriamanitra no nitarika ny fahatakarany (Andriamanitra no niteny) mikasika fampianarana iray ao amin’ny Baiboly.
The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.
Ny “lainga” izay tonga tamin’ny 1931 dia filazana fa nanohana ny fomba fijery diso momba ny “the daily” ao amin’ny bokin’i Daniela i Sister White. Ilay fomba fijery diso milaza fa ny “the daily” dia maneho ny fanompoan’i Kristy ao amin’ny fitoerana masina dia naorina teo ambonin’ny “lainga” iray, izay nilaza fa tamin’ny 1910 dia nampahafantarin’i Ellen White an’i A. G. Daniells fa ny fomba fijeriny sy an’i Prescott momba ny “the daily,” izay maneho ny fanompoan’i Kristy ao amin’ny fitoerana masina, dia marina tokoa, na dia teo aza ireo teny mivantana nosoratany izay nifanohitra tamin’izany.
The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.
Ny fijery sandoka momba ny “isan’andro,” izay naorina tao anatin’ny Advantisma Laodiseana tamin’izany fotoana izany (1931), dia tonga fototra ara-teôlôjia nampiasaina hanorenana hafatra iray izay faritan’i Ezekiela hoe “fiadanana sy filaminana.” Ireo adihevitra isan-karazany ampiasaina hanohanana izany fototra sandoka izany no ireo vola madinika sy vatosoa sandoka samihafa izay hitan’i Miller tao amin’ny nofiny. Tamin’ny faran’ny nofiny dia voasaron’ny sandoka sy ny fako tanteraka ireo vatosoa tany am-boalohany nananany, ary ny fako sy ny vatosoa ary ny vola madinika sandoka dia maneho ilay hafatra izay niorina teo ambonin’ny fahadisoany fototra fa ny “isan’andro” dia maneho ny asa fanompoan’i Kristy ao amin’ny fitoerana masina.
In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”
Ao amin’ny andalan-tenin’i Ezekiela, ny fako sy ireo firavaka sandoka dia aseho ho “rindrina” izay naorina tamin’ny feta malemy loatra ka tsy mahazaka ny faneren’ny “rivotra mahery” na ny “orana mivatravatra.”
The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).
Ilay mpaminany tsy nankatò avy tany Joda, izay nananatra an’i Jeroboama, dia maty nony farany teo anelanelan’ny “ampondra” sy ny “liona”. Ny liona dia maneho an’i Babylona ary ny ampondra dia maneho ny finoana silamo. Ireo fotopampianarana roa izay tsy hitan’ny Advantista Laodiseana, ka asehon’ny fahafatesan’ilay mpaminany tsy nankatò, dia ny hafatra momba ny fahefana papaly (ny liona), sy ny hafatry ny finoana silamo momba ny Loza fahatelo (ny ampondra).
Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.
Ny “rivotra mahery mifofofofo” ao amin’i Ezekiela dia tandindon’ilay “rivotra masiaka voatana” ao amin’i Isaia “amin’ny andron’ny rivotra avy any atsinanana” ao amin’ny toko fahafito amby roapolo. Ny “rivotra mahery mifofofofo” ao amin’i Ezekiela dia ilay “rivotra efatra” ao amin’ny Apokalypsy toko fahafito koa, izay voatana mandra-pahasehezina ny mpanompon’Andriamanitra. Ny “rivotra mahery mifofofofo” ao amin’i Ezekiela dia ny hafany avy amin’ny “rivotra efatra” ao amin’ny toko fahafito amby telopolo, izay mampiaina indray ireo taolana maina maty ho tafika mahery. Ny “rivotra mahery mifofofofo” ao amin’i Ezekiela, izay mampirodana ilay “rindrina naorina tamin’ny feta tsy mifangaro tsara,” dia ny hafatry ny ranonorana farany amin’ny Loza fahatelo.
Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”
Ny “orana mirotsaka be” ao amin’i Ezekiela dia tandindon’ny fahefana papaly, ary amin’ny fomba manokana kokoa dia tandindon’ny vanim-potoanan’ny krizin’ny lalàn’ny Alahady izay manomboka amin’ilay lalàn’ny Alahady ho avy tsy ho ela any Etazonia. Ilay mpaminany tsy nankatò avy tany Joda izay maty teo anelanelan’ny boriky sy ny liona dia naneho mialoha ny fahafatesan’ny Advantisma Laodikeana izay mitranga eo anelanelan’ny 11 Septambra 2001, tamin’ny fahatongavan’ny boriky (ny loza fahatelo), sy ilay lalàn’ny Alahady ho avy tsy ho ela (ny liona). Ny fahafatesan’ny Advantisma Laodikeana dia mitranga mandritra ny fanisiana tombo-kase ny iray hetsy sy efatra amby efatra alina, izay nanomboka raha tezitra ny firenena, nefa notanana tsy hipoaka tamin’ny 11 Septambra 2001, ary mifarana amin’ilay lalàn’ny Alahady ho avy tsy ho ela. Ny fahafatesan’izy ireo, araka ny asehon’ilay mpaminany tsy nankatò, dia avy amin’ny fiverenany amin’ny fomba fiasan’ny Protestantisma niodina, na dia efa nampahafantarina mivantana aza izy ireo mba tsy hiverina intsony ho amin’ny “fivorian’ny mpaneso.”
Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.
Ny fahafatesan’izy ireo dia miseho ao amin’ny tantaran’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efatra alina. Raha vantany vao voaisy tombo-kase ny vahoakan’Andriamanitra, dia manomboka ny asany ireo anjely mpandringana. Hatramin’ny 11 Septambra 2001 ka hatramin’ny lalàna alahady izay ho avy tsy ho ela dia tanterahina ao amin’ny fiangonan’Andriamanitra ny fitsarana ny velona, fa ny fitsarana dia manomboka ao Jerosalema, ary manomboka amin’ireo anti-panahy, izay tokony ho mpiambina ny vahoaka, nefa nandao ny andraikiny nandritra ny taranaka efatra. Ireo izay mandray ny tombo-kase amin’izany vanim-potoana izany no faneva asandratra ho an’ny firenena. Voaisy tombo-kase izy ireo alohan’ny lalàna alahady izay ho avy tsy ho ela, satria ny hany fomba ahafahan’ny andian’ondrin’Andriamanitra hafa ampitandremana dia amin’ny fahitany lehilahy sy vehivavy, ao anatin’ny fotoan-tsarotra ateraky ny lalàna alahady, izay manana ny tombo-kasen’Andriamanitra.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Ny asan’ny Fanahy Masina dia ny mampiaiky izao tontolo izao ny amin’ny ota sy ny amin’ny fahamarinana ary ny amin’ny fitsarana. Tsy misy afa-tsy amin’ny fahitana ireo izay mino ny fahamarinana voamasina amin’ny alalan’ny fahamarinana, ka miasa araka ny foto-kevitra ambony sy masina, mampiseho amin’ny heviny avo sy manandratra ny tsipika mampisaraka mazava tsara ny amin’ireo izay mitandrina ny didin’Andriamanitra sy ireo izay manitsakitsaka izany amin’ny tongony, no ahafahana mampitandrina izao tontolo izao. Ny fanamasinan’ny Fanahy no manamarika ny fahasamihafana eo amin’ireo izay manana ny tombokasen’Andriamanitra sy ireo izay mitandrina andro fitsaharana sandoka. Rehefa tonga ny fizahan-toetra, dia haseho mazava izay atao hoe mariky ny bibidia. Dia ny fitandremana ny Alahady izany. Ireo izay, rehefa avy nandre ny fahamarinana, dia mbola manohy mihevitra io andro io ho masina ihany, no mitondra ny sonian’ilay lehilahin’ota, izay nihevitra ny hanova andro sy lalàna.” Bible Training School, 1 Desambra 1903.
The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.
Ny fahafatesan’ny Advantisma Laodikiana dia tanteraka mandritra ny tantaran’ny orana farany, izay nanomboka nitsoriaka tamin’ny 11 Septambra 2001, ary arotsaka tsy misy fetra amin’ilay lalàna Alahady ho avy tsy ho ela, rehefa Andriamanitra efa nanangana ary avy eo manandratra ho faneva vahoaka iray izay efa voaisy tombo-kase ho amin’ny mandrakizay.
In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.
Tamin’izany vanim-potoana izany, ireo ao amin’ny Advantisma Laodiseana izay miomana handray, sady handray, ny mariky ny bibidia, dia asehon’ireo lehilahy dimy amby roapolo miankohoka amin’ny masoandro ao amin’ny Ezekiela toko faha-valo. Ireo no olona izay nanaiky ny hafatra sandoky ny “fiadanana sy filaminana” an’i Ezekiela, izay maneho hosoka maka tahaka ny tena hafatry ny ranonorana fara andro, izay torian’ireo tena mpiambina ao amin’izany tantara izany. Ny fototry izany hafatra sandoky ny ranonorana fara andro izany dia ny fanondroana fa ny “isan’andro” ao amin’ny bokin’i Daniela dia tandindon’i Kristy, nefa raha ny marina dia tandindon’i Satana izany. Izany finoana fototra sandoka izany no foto-pampianarana ampiasain’ireo “mpaneso izay manapaka ny vahoakan’i Jerosalema” hananganany ny rindriny tsy nasiana feta.
The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.
Ny famantarana ny “isan’andro” ho toy ny tandindon’i Kristy dia napetraka ara-tantara tamin’ny alalan’ny “lainga” iray, tamin’ny 1931. Hatramin’izay no nananganana ilay rindrina tsy voaharo, vita amin’ny vola sandoka sy vatosoa. Voatendry hirodana izany “rindrina” izany rehefa tonga Ilay lehilahy mitondra borosy hanadiovana tanteraka ny gorodony. Izany fanadiovana izany dia tanterahina ao anatin’ny vanim-potoana ara-paminaniana eo amin’ny tantara, eo anelanelan’ny “rivotra mahery” (ilay ampondra tamin’ny 11 Septambra 2001), sy ny “orana mirotsaka be” (ilay liona amin’ny lalàna Alahady izay ho avy tsy ho ela). Ao anatin’izany tantara izany no amonoana ilay mpaminany tsy nankatò, ary alevina ao amin’ny fasan’ilay mpaminany sandoka tao Betela. Sister White dia manondro ilay “rindrina” ao amin’ny faminaniana ho ny lalàn’Andriamanitra.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
Ny mpaminany eto dia manoritsoritra vahoaka iray izay, amin’ny fotoan’ny fialana amin’ny fahamarinana sy ny fahitsiana amin’ny ankapobeny, dia mikatsaka ny hamerina amin’ny laoniny ireo foto-kevitra izay fototry ny fanjakan’Andriamanitra. Izy ireo no mpanamboatra ny banga izay natao teo amin’ny lalàn’Andriamanitra—dia ny manda izay napetrany manodidina ireo voafidiny ho fiarovana azy, ary ny fankatoavana ireo didiny momba ny rariny sy ny fahamarinana ary ny fahadiovana no ho fiarovana maharitra ho azy ireo.
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.
Amin’ny teny mazava tsy azo afangaro hevitra no anehoan’ny mpaminany ny asa manokana ataon’ity vahoaka sisa ity izay manorina ny manda. “Raha mampihemotra ny tongotrao tsy hanitsakitsaka ny Sabata ianao, ka tsy hanao izay mahafaly anao amin’ny androko masina; ary raha antsoinao hoe fifaliana ny Sabata, dia ny masina an’i Jehovah sady mendrika homem-boninahitra; ary raha manaja Azy ianao, ka tsy manao ny fanao araka ny lalanao, na mitady izay mahafaly anao, na miteny ny teninao ihany: dia hahita fifaliana ao amin’i Jehovah ianao; ary Izaho hampitaingina anao eny amin’ny avo amin’ny tany, sady hamelona anao amin’ny lovan’i Jakoba rainao; fa ny vavan’i Jehovah no niteny izany.” Isaia 58:13, 14. Prophets and Kings, 678.
The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.
Ny fiandohan’ny taranaka fahefatra amin’ny Advantisma dia voamariky ny famoahana boky iray, tahaka ny fiandohan’ny taranaka fahatelo koa. Ny taranaka fahatelo dia nanomboka tamin’ny famoahana ny bokin’i W. W. Prescott, The Doctrine of Christ, ary izany taranaka izany dia nifarana tamin’ny famoahana ny Questions on Doctrine. Ny The Doctrine of Christ dia nanolotra filazantsara izay niniana natao ho foana amin’ny hafatra ara-paminanian’ny Millerita. Ny Questions on Doctrine dia nanolotra filazantsara izay nandà ny asan’ny fanamasinana izay tanterahin’i Kristy. Ny The Doctrine of Christ dia nanala ny fahazavan’ny fahitana (chazon) momba ny tantara ara-paminaniana, ary ny Questions on Doctrine dia nanala ny fahazavan’ny fahitana (Mareh) momba ny “fisehoan’i” Kristy.
In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.
Teo anelanelan’ireo boky roa ireo no nivoaran’ilay hafatra sandoka momba ny ranonorana farany, izay asehon’ny hoe “ireo vehivavy nitomany an’i Tamoza.” Tamin’izany tantara izany no nampandrosoana ny “laingan’ny 1931.” Izany taranaka fahatelo izany (fahavetavetana) dia asehon’ny mariky ny marimaritra iraisana ao amin’ny fiangonana fahatelo ao Pergamosa koa. Ny tandindon’ny marimaritra iraisana ao amin’ny fiangonana fahatelo dia manondro ny asa fikatsahana fankatoavana avy amin’ireo andrim-panjakana araka izao tontolo izao izay nametra fitsipika momba ny teôlôjia sy fitsipika momba ny fitsaboana. Tamin’ny taranaka fahatelo no nahatanteraka ny marimaritra iraisana tamin’ny fahamarinana, izay nahitana koa ny fampidirana sy ny fanasongadinana ny fampiasana Baiboly izay nadika avy tamin’ny sora-tanana simba.
In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.
Tamin’ny taona 1957, ny boky *Questions on Doctrine* dia naneho fahafoizan-tena tamin’ilay fahamarinana fototra indrindra amin’ny filazantsara. Izany fahamarinana izany dia izao: maty i Jesosy mba hamonjy antsika “amin’ny” ota, fa tsy maty Izy mba hamonjy antsika “ao anatin’ny” ota. Ny fampianarana katolika sy protestanta nihemotra, izay milaza fa tsy mahay mankatò ny Tenin’Andriamanitra ny olombelona, dia ny adihevitra mandrakizain’i Satana. Mahay mankatò ny Tenin’Andriamanitra ny olona, ary tsy maintsy mankatò izany, na dia milaza aza i Satana hoe: “tsy ho faty tokoa hianareo.” Ilay fomba fijery protestanta nihemotra sy nivadika, izay manao hoe tsy mahavita mandresy ny ota ny olona, ka noho izany dia tsy afaka mankatò ny lalàn’Andriamanitra izy mandra-panovan’i Jesosy azy amin’ny fomba mahagaga ho robot mankatò amin’ny fiaviany fanindroany, dia nampidirina tao amin’ny fampianaran’ny boky *Questions on Doctrine*.
In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.
Tamin’ny taona 1957 no nanomboka ny taranaka fahefatry ny Advantista Laodikeana, ary naorina ny rindrina nasiana feta tsy voatohina (lalàna), ka izany no nanome ny lojika izay hahafahan’ireo loholona fahiny dimy amby roapolo hiankohoka amin’ny masoandro amin’ny famaranana ny andron’ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo. Io rindrina nasiana feta tsy voatohina io, izay finoana fa tsy mety ho azo tanterahina ny fitandremana ny lalàn’Andriamanitra, dia ho voafafa rehefa esorina ny “rindrina” mampisaraka ny Fiangonana sy ny Fanjakana, amin’ilay lalàna alahady ho avy tsy ho ela. Ny lalàna alahady no oram-be miboiboika, na koa, araka ny filazan’i Isaia azy, dia izy no kapoka tondraka; ary izany safo-drano izany dia manomboka amin’ilay lalàna alahady ho avy tsy ho ela any Etazonia.
At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.
Amin’ny lalàna momba ny Alahady any Etazonia dia miditra “toy ny safodrano” ny fahavalo (ny papa) (ilay loza manafotra), ary amin’izay indrindra no ananganana “ny faneva” hanoherana azy. Amin’izay no ho voafafa ilay “rindrina tsy nohosorana” izay naorin’ny Advantisma laodiseana teo ambonin’ny fampiharana diso momba ny “fanatitra isan’andro”.
According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.
Araka ny asany dia hovaliany araka izany izy: fahavinirana ho an’ny fahavalony, famaliana ho an’ny mpankahalany; ary ho an’ireo nosy dia homeny famaliana. Dia hatahotra ny anaran’i Jehovah hatrany andrefana izy ireo, ary ny voninahiny hatrany amin’ny fiposahan’ny masoandro. Raha avy tahaka ny riaka manafotra ny fahavalo, ny Fanahin’i Jehovah no hanandratra faneva hanohitra azy. Ary ny Mpanavotra ho avy any Ziona, dia ho any amin’izay miala amin’ny fahadisoana ao amin’i Jakoba, hoy Jehovah. Ary raha ny amiko, izao no fanekeko aminy, hoy Jehovah: Ny Fanahiko izay mitoetra eo aminao, sy ny teniko izay nataoko teo am-bavanao, dia tsy hiala eo am-bavanao, na eo am-bavan’ny taranakao, na eo am-bavan’ny taranaky ny taranakao, hoy Jehovah, hatramin’izao ka ho mandrakizay. Mitsangàna, mamirapirata; fa tonga ny fahazavanao, ary ny voninahitr’i Jehovah efa miposaka eo aminao. Fa, indro, ny haizina handrakotra ny tany, ary aizim-pito ny firenena; fa Jehovah kosa hiposaka eo aminao, ary ny voninahiny ho hita eo aminao. Ary ny jentilisa hanatona ny fahazavanao, ary ny mpanjaka ho amin’ny famirapiratan’ny fiposahanao. Isaia 59:18–60:3.
The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.
Tonga eo amin’ny mazava ny Jentilisa rehefa mitoetra eo amin’ny olony ny voninahitr’Andriamanitra, ary izany no mitranga rehefa miditra toy ny safo-drano ny fahavalo. Rehefa tonga izany fahavalo izany dia manangana faneva (ensign) hanoherana azy Andriamanitra. Ny voninahitr’i Jehovah izay mitoetra eo amin’ireo olona valian’ny Jentilisa dia ny toetrany, ary ny toetrany tsy manota. Hafatra sandoka momba ny fiadanana sy ny filaminana izany, izay mampianatra fa ny lehilahy sy ny vehivavy tsy mahavita mandresy ny ota. Izany hafatra izany dia hafatra sandoka momba ny ranonorana farany, izay torina mandritra ny andron’ny hafatra marina momba ny ranonorana farany, izay tonga tamin’ny 11 Septambra 2001. Izany hafatra sandoka izany dia hafatra sandoka momba ny lalàn’Andriamanitra, izay ilay “rindrina.” Izany foto-pampianarana sandoka izany dia aseho ao amin’ny boky Questions on Doctrine, izay nanamarika ny fahatongavan’ny taranaka fahefatra sady farany amin’ny Advantisma Laodiseana.
On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.
Tamin’ny 11 Septambra 2001 dia tonga mba hitsapa ilay taranaka farany amin’ny fahotan’ny razany ireo fikomiana efatra an’ny Advantisma Laodiseana. Tamin’izany daty izany Andriamanitra dia nitarika ny olony hiverina amin’ireo làlana fahiny ao amin’i Jeremia, mba hahafahany mahatakatra sy manaiky ilay hafatra fototra izay aseho ho firavak’i Miller. Raha nanao izany izy ireo, dia hahita ny ranonorana farany, izay nantsoin’i Jeremia hoe “fitsaharana.” Ny antso hiverina amin’ireo làlana fahiny dia famerimberenana ilay fitsapana izay niteraka ny fikomiana tamin’ny 1863.
On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.
Tamin’ny 11 Septambra 2001, izay “andron’ny rivotra avy any atsinanana sy ny tafio-drivotra mahery” ao amin’i Isaia, dia tokony hohiraina ny “hiran’ny tanim-boaloboka” ataon’ireo izay ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo, andininy faha-telo, ary koa ao amin’ny toko faha-dimy ambin’ny folo, andininy faha-telo, no mihira ny hiran’i Mosesy sy ny Zanak’ondry. Izany hira izany dia ny hafatra ho an’i Laodikia, izay manondro fa ny vahoaka nofidina taloha dia nolalovana tamin’izany fotoana izany, satria Andriamanitra tamin’izany dia teo am-panomezana ny tanim-boalobony ho an’ny lehilahy sy vehivavy izay hamoaka ny voa kasain’ilay tanim-boaloboka hateraka. Io hafatry ny tanim-boaloboka io dia ny hafatra ho an’i Laodikia, izay no hafatra nasehon’i Jones sy Waggoner tamin’ny fikomiana tamin’ny 1888.
On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.
Tamin’ny 11 Septambra 2001 no nanomboka ny ranonorana farany; ary ao amin’ny adihevitra ao amin’ny toko faharoa amin’i Habakoka dia aseho ny antokon’olona iray izay nanolotra ny hafatry ny takelaka roa, satria niverina ho amin’ny lalana fahiny tao amin’i Jeremia izy ireo ka nandray ny “fitsaharana sy famelombelomana,” izay ambaran’i Isaia fa entina amin’ireo izay ny fomba fiasany dia “tsipika manampy tsipika.” Ny adihevitra nandraisan’izy ireo anjara dia nanohitra hafatra sandoka momba ny ranonorana farany, asehon’ny “vehivavy mitomany an’i Tamôzy,” izay nampahery ny vahoaka Laodiseana matory tamin’ny hafatry ny fiadanana sy filaminana.
The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.
Ny hafatry ny fiadanana sy ny filaminana dia milaza fa tsy hain’ny lehilahy sy ny vehivavy ny tsy hanota, ka noho izany dia “ao anatin’ny” fahotany ihany no ahafahan’Andriamanitra manamarina azy ireo, sady izany ihany no hataony. Ireo lehilahy mpaneso dia milaza fa ny hafatry ny fiadanana sy ny filaminana ataony no tena hafatry ny fanamarinana amin’ny finoana, izay nasehon’i Jones sy Waggoner, kanefa avelany ny fahamarinana fa izay hamarinina amin’Andriamanitra dia hamasininy koa; fa Andriamanitra tsy maty mba hamonjy ny olona ao anatin’ny fahotany, fa hiala amin’ny fahotany.
September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.
Ny 11 Septambra 2001 no nanamarika ny fiandohan’ny vanim-potoanan’ny fanisiana tombo-kase ireo efatra arivo sy iray hetsy sy efatra alina, izay mifarana amin’ny sokajy iray mandray ny tombo-kasen’Andriamanitra, araka ny asehon’ireo izay misento sy mitomany noho ny fahavetavetana ao amin’ny fiangonana sy ao amin’ny tany, ary sokajy iray hafa izay efa nitodi-doha niala tamin’ny tempoly, izay anatanterahana ny asa farany ataon’ny anjely fahatelo, ka miankohoka amin’ny masoandro izy ireo. Ny tantaran’ny Millerita dia maneho ny tantaran’ny hetsiky ny anjely fahatelo, ary amin’ny fanaovana izany dia momba ny hafatry ny ranonorana aoriana indrindra ny tampony, sy ny fanandramana vokariny ao amin’ireo izay misafidy ny hihinana.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
“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 noraisina mialoha, sy hanaiky izao fahamarinana izao, no fototry ny ampahany lehibe tamin’ny fanoherana naseho tany Minneapolis tamin’ny hafatry ny Tompo tamin’ny alalan’ireo Rahalahy Waggoner sy Jones. Tamin’ny famporisihana izany fanoherana izany dia nahomby Satana tamin’ny fanakanana tsy ho azon’ny vahoakantsika, amin’ny ambaratonga lehibe, ilay hery manokana avy amin’ny Fanahy Masina izay nirian’Andriamanitra fatratra homena azy. Nosakanan’ny fahavalo izy ireo tsy hahazo ilay fahombiazana izay tokony ho azy teo amin’ny fitondrana ny fahamarinana ho amin’izao tontolo izao, tahaka ny nitorian’ny apostoly azy taorian’ny andron’ny Pentekosta. Ilay fahazavana izay hanazava ny tany rehetra amin’ny voninahiny dia notoherina, ary noho ny asan’ireo rahalahintsika ihany dia voatazona lavitra ny izao tontolo izao amin’ny ambaratonga lehibe.” Selected Messages, boky 1, 235.