The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.
Ny fahalalana izay novahana tombo-kase tao amin’ny fihetsiky ny anjely voalohany dia asehon’ny fahitan’ny Reniranon’i Ulai ao amin’ny bokin’i Daniela. Io fahitana io dia maneho ny toko fahafito, fahavalo ary fahasivy ao amin’i Daniela, ary ny fahalalana izay novahana tombo-kase tao amin’ny fihetsiky ny anjely fahatelo kosa dia asehon’ny fahitan’ny Reniranon’i Hiddekel, izay maneho ny toko fahafolo, fahiraika ambin’ny folo ary faharoa ambin’ny folo. Maro ny fifandraisana misy eo amin’ireo fihetsika roa ireo. Ireo fihetsika roa ireo dia ampifandraisin’ny enina amby roapolo amby zato taona manomboka amin’ny fikomiana tamin’ny 1863 ka hatramin’ny fotoanan’ny farany tamin’ny 1989.
Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.
Ny fotoanan’ny farany roa tonta, ao amin’ny hetsika tsirairay, dia voamariky ny “fotoana fito” ao amin’ny Levitikosy 26. Ny fanompoan-tsampy ary avy eo ny fahefana papaly dia samy nanitsakitsaka ny fitoerana masina sy ny tafika mandra-pahatongan’ny fotoanan’ny farany tamin’ny 1798. Hatramin’ny fikomiana tamin’ny 1863 ka hatramin’ny 1989, dia nisy fanitsakitsahana ara-panahy nitranga, araka izay asehon’ireo fahavetavetana efatra ao amin’ny Ezekiela toko faha-8.
The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.
Ny enina amby efapolo taona hatramin’ny fiafaran’ny fahatezerana voalohany ka hatramin’ny fiafaran’ny fahatezerana farany tamin’ny 1844, izay nananganan’i Kristy tempoly ara-panahy ka niditra tampoka tao Izy tamin’ny 22 Oktobra 1844, dia mifanandrify amin’ny fotoanan’ny farany tamin’ny 1989 ka hatramin’ny lalàn’ny Alahady izay ho avy tsy ho ela, izay ananganan’i Kristy indray tempoly ara-panahy, ka ho avy tampoka ao Izy amin’ny ora nisehoan’ilay horohorontany lehibe ao amin’ny Apokalypsy toko fahiraika ambin’ny folo.
When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.
Rehefa tonga ny anjely fahatelo tamin’ny taona 1844, dia niseho tampoka ny Iraky ny Fanekena mba hanadio ny zanak’i Levy; nefa tamin’ny 1863, dia nolavin’ireo Levita tsy nahatoky ireo ny hafatr’i Mosesy izay nentin’i Elia, ka nitodika nirenireny tany an-efitra. Tao anatin’izany fizotry ny fizahan-toetra izany, ireo “mpanorina” dia handà amin’ny farany ny “vato fehizoro” amin’ny “impito”, ary avy eo hifindra avy amin’ny hetsik’i Filadelfia ho amin’ny fiangonan’i Laodikia. Amin’ny andro farany, rehefa tonga tampoka ao amin’ny tempoliny ny Iraky ny Fanekena, amin’ilay lalàna alahady ho avy tsy ho ela, dia hampiasa ireo Levita mahatoky Izy hiantso ny ondry hafa izay Azy. Ny mahatoky amin’ny andro farany dia hifindra avy amin’ny “fiangonan’i” Laodikia ho amin’ny “hetsik’i” Filadelfia.
The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.
Ny hetsiky ny anjely voalohany dia namoaka ny hafatra voalamina ara-drafitra roanjato sy roapolo taona taorian’ny namoahana ny Baiboly King James, ary ny hetsiky ny anjely fahatelo dia namoaka ny hafatra voalamina ara-drafitra roanjato sy roapolo taona taorian’ny namoahana ny Fanambaràna ny Fahaleovantena. Ny hafatra voalamina ara-drafitry ny hetsika roa tonta dia nohamafisina tamin’ny fahatanterahan’ny faminaniana iray momba ny Silamo, izay nomarihina tamin’ny fidinan’ny anjely iray. Ny fahatongavan’ilay anjely dia nanondro ny fiandohan’ny “adihevitra” ao amin’ny Habakoka toko faharoa, ary nitarika ho amin’ny famoahana ny tabilao nataon’i Habakoka.
The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.
Ny hafatra nomen-kery izay nasehon’ny takelaka nosoratan’i Habakoka dia nitarika ho amin’ny fahadisoam-panantenana, izay nampiditra fotoana fiandrasana, izay nitarika ho amin’ny hafatry ny Antso Mamatonalina, ary nifarana tamin’ny fahatanterahan’ny hafatry ny Antso Mamatonalina. Ny fitoviana izay misy eo amin’ireo fihetsiketsehana roa ireo dia porofo mivaingana ho an’izay misafidy ny hahita, fa ny singa rehetra ao amin’ny tantaran’ny Milerita dia mifandray amin’ny tantaran’ny iray hetsy sy efatra amby efatra alina ary averina ao aminy. Ny vanim-potoanan’ny ranonorana farany dia aseho mialoha ao amin’ny fihetsiketsehana Milerita, ary tanteraka ao amin’ny fihetsiketsehan’ny Future for America. Imbetsaka ny tsindrimandry no mampahafantatra ireo vonona hihaino fa ireo izay mahafantatra ny ranonorana farany ihany no handray izany.
The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.
Ny vanim-potoana, ny fihetsiketsehana ary ny hafatry ny ranonorana farany dia samy aseho ao amin’ny tantaran’ny Millerites avokoa, ary ny teny hoe “mahafantatra indray” dia manambara ny fahitana zavatra iray izay efa hitanao teo aloha. Ny hany fomba ahafahana mahita ny vanim-potoana sy ny fihetsiketsehana ary ny hafatry ny ranonorana farany dia ny mahafantatra indray fa efa naseho an-tsary tao amin’ny tantaran’ny Millerites izany. Efa naseho an-tsary tao amin’ireo fihetsiketsehana masina fanavaozana hafa koa izany. Ny fihetsiketsehan’ny Millerites dia fihetsiketsehana fiandohana izay misolo tena fihetsiketsehana famaranana, ka noho izany dia manana firesahana mivantana betsaka lavitra noho ireo fihetsiketsehana fanavaozana teo aloha. Mitondra koa ny mari-pamantarana an’i Alfa sy Omega izy, Izay mandrakariva mampiseho an-tsary ny faran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray.
In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.
Tamin’ny hetsika Millerita no nanorenana ny fanorenana, ary ny andry afovoany dia Daniela toko faha-valo, andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo. Fantatro fa i Sister White dia manondro ny andininy faha-efatra ambin’ny folo ho andry afovoany sy fanorenana, nefa ny zava-misy dia izao: ny andininy faha-efatra ambin’ny folo dia valin’ny fanontaniana ao amin’ny andininy faha-telo ambin’ny folo. Foana ny valiny raha tsy takarina ny fanontaniana izay mamoaka izany valiny izany. Ny andininy faha-telo ambin’ny folo no mamaritra ny fahitana momba ny fanitsakitsahana, izay tanterahin’ny fahefana roa mpandringana, ary ny andininy faha-efatra ambin’ny folo kosa dia ny fahitana momba an’i Kristy mamerina amin’ny laoniny ny tempoly sy ny tafika izay voahitsakitsaka. Ireo fahitana roa ireo dia mifamatotra mivantana amin’ny alalan’ny teny manodidina, amin’ny fitsipi-pitenenana, ary amin’i Palmoni, Ilay Mpanisa Mahagaga.
William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”
Nampiasaina i William Miller mba hamantarana ny fahamarinana fototra, dia ny Daniela toko faha-valo, andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo. Ny vatosoa voalohany hitany dia ny “impito” izay maneho ilay fanitsakitsahana ao amin’ny andininy faha-telo ambin’ny folo, ary ny rafitra izay nanorenany ny firafitry ny faminaniany manontolo dia ny endriky ny “hery roa mahamongotra” aseho ao amin’ny andininy faha-telo ambin’ny folo. Nohamarinin’i Miller tsara fa ilay fahavetavetana “isan’andro” ao amin’ny andininy faha-telo ambin’ny folo dia ny fanompoan-tsampy, ary ilay fahadisoana ataon’ny hery mahamongotra dia ny fahefana papaly. Amin’io heviny io, ny tena “fototra” amin’ny rafitr’i Miller, ary ny “fototry” ny fototra sy ny andry afovoany, dia ny fahatakarana fa ny “isan’andro” ao amin’ny toko faha-valo dia maneho ny fanompoan-tsampy. Ny fototry ny fitomboan’ny fahalalana avy amin’ny tantaran’ny Millerita dia ny hoe ny “isan’andro,” ao amin’ny Daniela toko faha-valo, dia ny fanompoan-tsampy, ary ny tsindrimandry dia nitandrina tsara ny hanambara fa “ireo izay nanome ny antson’ny ora fitsarana dia nanana ny fomba fijery marina momba ny isan’andro.”
The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.
Ny fototry ny fahazavana aseho ho toy ny “fitomboan’ny fahalalana” amin’ny andro farany tamin’ny 1989 dia ny “fanatitra isan’andro” ihany koa. Fampitahana masina iray hafa fotsiny izany. Mba hahafantarana ny fitomboan’ny fahalalana izay aseho ao amin’ireo andininy enina farany ao amin’ny Daniela toko faha‑iraika ambin’ny folo, dia ilaina ny fampiharana ny soratr’i Ellen White. Ao amin’ny sorany dia ambarany fa haverina indray ao amin’ireo andininy farany ao amin’ny Daniela toko faha‑iraika ambin’ny folo ny tantara ao amin’ny andininy faha‑iraika amby telopolo. Raha tsy nisy izany fanoroana nomen’ny tsindrimandry izany, dia ho asa sarotra lavitra kokoa ny fahatakarana ny tantara mifanandrify eo amin’ny andininy faha‑iraika amby telopolo sy ny andininy faha‑efapolo ary faha‑iraika amby efapolo.
The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.
Ny “isan’andro” ao amin’ny bokin’i Daniela dia maneho ny fanompoan-tsampy, ary izy no fanorenan’ny fanorenana ho an’ny Millerita, sady izy koa no fanorenan’ny hafatra ho an’ny fihetsiketsehan’ny iray hetsy sy efatra amby efatra alina. Izy ihany koa no fahamarinana izay niniana novaina ho fahadisoana tamin’ny alalan’ny “lainga” iray izay nampidirina tao amin’ny taranaka fahatelon’ny Advantista Laodikeana, izay nasehon’ny tandindona tamin’ny fahavetavetana fahatelo, dia ny “vehivavy mitomany an’i Tamoza” ao amin’ny Ezekiela toko fahavalo, sy ny fampiraisan-kevitra asehon’ny fiangonana fahatelo, dia Pergamosy.
The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.
Mahatalanjona tanteraka ny fitarihana avy amin’Andriamanitra izay mitarika ny anjara asan’“ny isan’andro” ho lohahevitra iray amin’ny andro amin’ny ranonorana farany, ary mihoatra lavitra noho izay mety ho foronin’ny olombelona izany. Ny taranaka fahefatra amin’ny Advantisma Laodiseana dia aseho ho miankohoka amin’ny masoandro, ka maneho izany ho fandraisana ny mariky ny bibidia. Sister White dia manambara fa ny mandray izany marika izany dia ny tonga amin’ny saina iray ihany amin’ilay bibidia, ary ireo izay tafasafotofoto ny amin’ny hevitry ny antikristy dia hiafara amin’ny fiaretana eo anilan’ilay lehilahin’ota. Izany rehetra izany dia asehon’ireo anti-panahy ao Jerosalema ao amin’ny Ezekiela toko faha-valo.
In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.
Ao amin’ny taranaka fahatelo sy fahefatra no itsaran’Andriamanitra ireo izay mankahala Azy, ary tanterahina izany fitsarana izany eo am-pandraisan’ny sokajy hafa ny tombokasen’ny fankatoavan’Andriamanitra. Ilay andinin-teny ao amin’ny Soratra Masina indrindra izay nanome an’i William Miller ny fahazavana nilainy hahafantarany fa Roma jentilisa no naseho ho “ny isan’andro” ao amin’ny bokin’i Daniela, no famantarana mivantana indrindra ny amin’ilay lehilahin’ota, izay iankohofan’ireo anti-panahy ao amin’ny toko fahavalo amin’i Ezekiela. Io toko io dia manondro ny papa amin’ilay fahefana faharoa mandrava, sady koa manondro ny fanompoan-tsampin’ilay fahefana voalohany mandrava. Ary ny fahamarinana izay lohahevitry ny andinin-teny dia ny anjara asan’i Roma jentilisa, izay ao amin’ny 2 Tesaloniana no fahefana misakana ny fahefan’ny papa tsy hiakatra eo amin’ny seza fiandrianana mandra-pahatongan’ny taona 538.
The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.
Ny “isan’andro” izay fahamarinana fototra iorenan’i Miller, ka nahafahany namolavola rafitra ara-paminaniana miorina amin’ireo hery roa mpandrava izay manitsakitsaka ny fitoerana masina sy ny maro, dia ilay fahamarinana izay nofaritan’i Paoly ho fahamarinana lavina, ary izay mitondra fitaka mahery amin’ireo izay tsy tia izany fahamarinana izany indrindra amin’ny andro farany. Mifanaraka amin’ireo tantara mifanindran-dàlana, io fahamarinana io ihany, izay ilay fahamarinana fototra iorenana, no nahafahan’ny Future for America namolavola rafitra ara-paminaniana momba ilay firaisana farany telo sosona amin’ny andro farany.
Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.
Tsy izany ihany, fa io fahamarinana fototra io, izay fahamarinana fototra ho an’ireo tantara roa mifanaraka, dia avadika ho “lainga” izay lasa fahadisoana fototra sy famitahana mahery araka ny ambaran’i Paoly, ho rafitra iorenan’ilay hafatra sandoky ny oram-baratra farany momba ny “fiadanana sy filaminana” izay torìn’ireo lehilahy izay tsy hanandratra ny feony intsony na oviana na oviana mba haneho amin’ny vahoakan’Andriamanitra ny fahadisoany. “Ny isan’andro” dia maneho ny fototra iorenan’ny hetsiky ny anjely voalohany sy ny anjely fahatelo; ary rehefa navadik’ireo mpikomy tao Laodikia tanteraka ny heviny, tamin’ny nanondroany ilay tandindona satanika ho tandindon’i Kristy, dia tonga fototry ny hafatra hosoka sandoky ny oram-baratra farany ilay tandindona sandoka.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Mijanòna, ka gaga; mitolora, eny, mitolora: mamo izy, nefa tsy avy amin’ny divay; mirimiry izy, nefa tsy avy amin’ny zava-pisotro mahery. Fa Jehovah efa nandatsaka teo aminareo ny fanahin’ny torimaso lalina ka nanakimpy ny masonareo; ny mpaminany sy ny lehibenareo, dia ny mpahita, no nosaronany. Ary ny fahitana rehetra dia tonga aminareo tahaka ny tenin’ny boky voaisy tombo-kase, izay atolotra anankiray mahay taratasy ka lazaina hoe: Vakio ange ity; dia hoy izy: Tsy mahay aho; fa voaisy tombo-kase izy. Ary ny boky dia atolotra anankiray tsy mahay taratasy ka lazaina hoe: Vakio ange ity; dia hoy izy: Tsy mahay taratasy aho. Koa hoy Jehovah: Satria ity firenena ity manatona Ahy amin’ny vavany sy manaja Ahy amin’ny molony, nefa manalavitra ny fony hiala amiko, ary ny fahatahorany Ahy dia didin’olona nianarany fotsiny, dia, indro, mbola hanao asa mahagaga amin’ity firenena ity Aho, dia asa mahagaga sy mahatalanjona; fa ho levona ny fahendren’ny olon-kendry aminy, ary hiafina ny fahalalan’ny olon-tsainy. Lozan’izay mikatsaka lalina hanafina ny fisainany tsy ho hitan’i Jehovah, ary ny asany atao ao amin’ny maizina, ka hoy izy: Iza no mahita antsika? ary iza no mahalala antsika? Endrey ny fanodinanareo ny zavatra! Moa ny tanimanga va hatao toy ny mpanefy azy? Fa moa ny asa va hilaza ny amin’izay nanao azy hoe: Tsy izy no nanao ahy? na ny zavatra voaforona va hilaza ny amin’izay namorona azy hoe: Tsy nanam-pahalalana izy? Isaia 29:9–16.
All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.
Ny mpaminany rehetra dia niresaka ny amin’ny andro farany, ary ny fandaingana an-karihary mba hampivadika tanteraka ny hevitry ny hoe “ny isan’andro” dia maka tahaka akaiky ny famaritana ny fahotana tsy azo avela. Ny fanambarana olona iray ho very mandrakizay dia mihoatra ny fahaizan’ny olona, na ny fahefana ara-pitondrantena ananan’ny olona amin’ny olona hafa, kanefa tsy izany no tondroina eto.
Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.
Ireo izay ao amin’i Isaia no mamadika ny filaharana ho ambony ambany, izay fomba fiteny hafa ihany hilazana izay ambaran’i Isaia any an-kafa hoe miantso ny maizina hoe mazava na ny mazava hoe maizina, dia aseho ho ireo lehilahy fahiny izay manjaka amin’i Jerosalema, eo am-panehoana ny fitsarana farany azy ireo.
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.
Loza ho an’izay miantso ny ratsy hoe tsara, ary ny tsara hoe ratsy; izay manao ny maizina ho fahazavana, ary ny fahazavana ho maizina; izay manao ny mangidy ho mamy, ary ny mamy ho mangidy! Loza ho an’izay hendry eo imasony ihany, ary manan-tsaina eo anatrehany ihany! Loza ho an’izay mahery misotro divay, sy lehilahy mahavita mampifangaro toaka mahery: izay manamarina ny ratsy fanahy noho ny tamby, ary manaisotra amin’ny marina ny fahamarinany! Koa tahaka ny andevonan’ny afo ny vodivary, ary lanin’ny lelafo ny akofa, dia ho tahaka ny lo ny fakany, ary ny voniny hiakatra ho toy ny vovoka; satria nariany ny lalàn’i Jehovah, Tompon’ny maro, ary nohamavoiny ny tenin’ny Iray Masin’ny Isiraely. Koa dia mirehitra amin’ny olony ny fahatezeran’i Jehovah, ary naninjitra ny tànany hamely azy Izy ka namely azy; dia nangovitra ny havoana, ary ny fatiny dia tahaka ny fako teo afovoan’ny arabe. Na dia eo aza izany rehetra izany, tsy mbola nihemotra ny fahatezerany, fa mbola ahinjiny ihany ny tànany. Ary hanandratra faneva ho an’ny firenena avy lavitra Izy, ary hisioka aminy avy any amin’ny faran’ny tany; ary, indro, ho tonga haingana dia haingana izy. Isaia 5:20–26.
God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.
Ny sainan’Andriamanitra (ilay efatra arivo amby iray alina sy efatra alina) dia hasandratra ho saina amin’ny lalàna Alahady ho avy tsy ho ela, izay no fotoana “hirehetan’ny fahatezeran’i Jehovah amin’ny olony”, ka haninjitra “ny tànany hamely azy”, ary “hamely azy Izy”, ary “ny fatiny dia ho voaviraviran’ny olona eo afovoan’ny lalambe.” Ny afovoan’ny lalambe dia ny lalambe ao Jerosalema rehefa andidian’ny anjely mpandrava ao amin’ny Ezekiela toko fahasivy hivoaka “ka mamono; aza avela hiantra ny masonareo, ary aza mamindra fo ianareo: Vonoy avokoa ny antitra sy ny tanora, ny zatovovavy sy ny zaza madinika ary ny vehivavy; fa aza manakaiky izay olona misy marika aminy; ary atomboy eo amin’ny fitoerako masina. Dia nanomboka tamin’ny anti-panahy izay teo anoloan’ny trano izy ireo.” Ireo “anti-panahy” ao amin’i Ezekiela, izay lazain-dRahavavy White fa ireo no tokony ho mpiambina ny vahoaka, dia ireo “mpimamo amin’i Efraima” ao amin’i Isaia izay “mamadika ny zavatra rehetra” ao amin’ny toko fahavalo amby roapolo sy fahasivy amby roapolo.
In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.
Ao amin’ny toko fahadimy dia ireo no lazaina ho “mahery misotro divay, sy lehilahy manan-kery mampifangaro zava-pisotro mahery: Izay manamarina ny ratsy fanahy noho ny valim-pitia.” Tamin’ny famoahana ny boky *Questions on Doctrine*, ireo anti-panahy fahiny dia nisotro tamin’ny kapoakan’ny Protestantisma mpiodina, ka nanolotra ny filazantsara sandoka momba ny fanamarinana izay milaza fa tsy azo hamasinina ny olona, fa Kristy no Solontenantsika, nefa tsy Ohatra ho antsika. Tamin’ny fanaovana izany, dia nanamarina ny ratsy fanahy ilay boky, noho ny valisoa amin’ny fanekena azy ho isan’ireo fiangonana lavo amin’ny Protestantisma mpiodina. Io andalan-teny io dia manondro ny fitsarana faratampony hihatra amin’izy ireo, ary ny anton’izany fitsarana izany dia satria “nanamavo ny tenin’ny Iray Masin’ny Isiraely” izy ireo. Nanao izany izy ireo tamin’ny nandavany ny fahatakarana momba ny “isan’andro,” izay natolotr’ireo izay nitory ny antson’ny ora fitsarana, sy tamin’ny nisotroany tamin’ny kapoakan’ny Protestantisma mpiodina.
In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.
Ao amin’ilay andalan-teny dia avadik’izy ireo ho mangidy ny mamy, ary ny mangidy ho mamy. Ny hafatra eo an-tànan’ilay anjely rehefa midina Izy dia mamy, nefa ny fiafaran’ilay hafatra dia mangidy. Lazain’izy ireo fa mangidy ny tena hafatry ny ranonorana farany izay manomboka rehefa midina ilay anjely, ary amin’ny famaranana dia asehony ho hafatra mamy sandoka momba ny fiadanana sy filaminana ny famaranana, satria tsy hainy ny tsy hanodina ny zavatra ho mivadika tanteraka.
The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.
Ny andalan-teny izay anehoana io fahotana io dia eo amin’ny faran’ny fotoam-pitsapana iombonany. Koa mety ny mahita fa ny fihetsik’izy ireo amin’ny famantarana ny asan’i Satana amin’ny fanompoan-tsampy ho asan’i Kristy dia fitoviana ara-paminaniana amin’ilay fahotana tsy azo avela, dia ny famantarana ny asan’ny Fanahy Masina ho asan’i Satana. Ny fampidirana ny “lainga” ao amin’ny taranaka fahatelo amin’ny Advantisma no nanome ny lojika fototra niorenan’ny hafatra diso momba ny ranonorana farany, ary amin’ny farany dia mitondra fitaka mahery aminy izany. Ilay andalan-teny mihitsy izay nahatongavan’i Miller hahatakatra ny hevitra marina momba ny “ny isan’andro” no anehoana azy ireo ho resy sy ringana.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
Aoka hisy olona hamitaka anareo amin’ny fomba rehetra; fa izany andro izany tsy ho tonga, raha tsy efa tonga aloha ny fihemorana, ary haseho ilay lehilahin’ny ota, dia zanaky ny fahaverezana; izay manohitra sy manandra-tena ambonin’izay rehetra antsoina hoe Andriamanitra, na izay ivavahana; ka dia mipetraka ao amin’ny tempolin’Andriamanitra tahaka ny Andriamanitra izy, ka maneho ny tenany ho Andriamanitra. Tsy tsaroanareo va fa, fony mbola teo aminareo aho, dia nilaza izany zavatra izany taminareo? Ary ankehitriny fantatrareo izay misakana, mba haseho amin’ny fotoany izy. Fa ny zava-miafin’ny tsy fahamarinana dia efa miasa sahady; ilay misakana ankehitriny ihany no mbola hisakana, mandra-panaisotra azy tsy ho eo amin’ny lalany. Ary amin’izay dia haseho ilay Ratsy fanahy, izay holevonin’ny Tompo amin’ny fanahin’ny vavany, ary hofoanany amin’ny famirapiratan’ny fihaviany; dia izy, izay ny fihaviany dia araka ny fiasan’i Satana, amin’ny hery rehetra sy famantarana ary fahagagana mandainga, ary amin’ny fitaka rehetra avy amin’ny tsy fahamarinana amin’izay ho very; satria tsy nandray ny fitiavana ny fahamarinana izy mba hovonjena. Ary noho izany antony izany dia hampandehanin’Andriamanitra aminy ny fitaka mahery, mba hinoany ny lainga; mba hohelohina avokoa izay rehetra tsy nino ny fahamarinana, fa nankafy ny tsy fahamarinana. 2 Tesaloniana 2:3–12.
The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.
Ny mpaminany dia miresaka bebe kokoa momba ny andro farany noho ny tantara masina rehetra nialoha, ary marina izany amin’ity andininy ity. Ny vatofehizoron’ny fitomboan’ny fahalalana tamin’i Miller dia ihany koa no vatofehizoron’ny fitomboan’ny fahalalana izay tonga tamin’ny taona 1989, satria ny fahatakarana marina ny tantara ara-paminaniana mifandray amin’“ny isan’andro” dia mamaritra ny tantaran’ny andininy faha-efapolo sy faha-iraika amby efapolo ao amin’ny Daniela 11. Ny dikan’izany dia izao: raha tsy mahatakatra ny anjara asan’ny fivavahan-tsampy sy ny fifandraisany ara-paminaniana amin’i Roma papaly ny mpianatra ny faminaniana, dia tsy ho hainy ny hamantatra fa ny asa nanakanana voalohany ny fiakaran’ny fahefan’ny papa, ary avy eo ny asa nametrahana ny fahefana papaly teo amin’ny seza fiandrianan’ny tany, dia notanterahin’ny fivavahan-tsampy; ary io asa io no tandindon’ny anjara asan’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy 13, izay manakana ny fahefana papaly aloha, nefa avy eo miova ka mametraka izany eo amin’ny seza fiandrianan’ny tany. Ny anjara asan’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy 13 dia aseho ho hoavin’i Amerika.
We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.
Hanohy ny fandinihantsika ny fanokafana ny mazavan’ny Reniranon’i Hiddekel isika ao amin’ny lahatsoratra manaraka.
“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.
“Izay mahita izay any ambanin’ny ivelany, izay mamaky ny fon’ny olona rehetra, dia milaza momba ireo izay efa nanana fahazavana lehibe hoe: ‘Tsy ory na talanjona izy noho ny toetrany ara-pitondrantena sy ara-panahy.’ Eny, nifidy ny lalany ihany izy, ary ny fanahiny no mankasitraka ny zava-betaveta ataony. Izaho koa kosa hifidy ny fitaka mahazo azy, ary hampihatra aminy izay atahorany; satria nony niantso Aho, tsy nisy namaly; nony niteny Aho, tsy nihaino izy; fa nanao izay ratsy teo imasony izy, ary nifidy izay tsy sitrako.’ ‘Andriamanitra handefa fahadisoan-kevitra mahery aminy, mba hinoany ny lainga,’ satria ‘tsy nandray ny fitiavana ny fahamarinana izy mba hovonjena,’ ‘fa nankafy ny tsy fahamarinana kosa.’ Isaia 66:3, 4; 2 Tesalonianina 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.’
Nanontany Ilay Mpampianatra avy any an-danitra hoe: “Inona no fitaka mahery kokoa afaka mamitaka ny saina noho ny fihamboana fa manorina eo ambonin’ny fanorenana marina ianareo ary eken’Andriamanitra ny asanareo, kanefa raha ny marina dia manatanteraka zavatra maro araka ny politikam-piainana eto an-tany ianareo ka manota amin’i Jehovah? Endrey, fitaka lehibe izany, famitahan-tarehy mahavariana, izay mahazo ny sain’ny olona rehefa ireo izay efa nahalala ny fahamarinana indray mandeha dia diso mandray ny endriky ny toe-panahy araka an’Andriamanitra ho toy ny fanahiny sy ny heriny; rehefa heveriny fa manan-karena sy nihabetsaka fananana izy ary tsy mila na inona na inona, kanefa raha ny marina dia mila ny zavatra rehetra izy.”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Tsy niova Andriamanitra manoloana ireo mpanompony mahatoky izay mitandrina ny fitafiany tsy misy pentina. Kanefa maro no miantso hoe: ‘Fiadanana sy fandriampahalemana,’ nefa faharavana tampoka no mananontanona azy. Raha tsy misy fibebahana lalina, raha tsy manetry ny fony amin’ny fiaiken-keloka ny olona ka mandray ny fahamarinana araka izay ao amin’i Jesosy, dia tsy hiditra any an-danitra mihitsy izy. Rehefa hisy ny fanadiovana eo anivontsika, dia tsy hitoetra am-pilaminana intsony isika, mirehareha ho manankarena sy nitombo fananana ka tsy mila na inona na inona.
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Iza no afaka milaza marina hoe: ‘Ny volamenanay dia nozahan-toetra tamin’ny afo; ny fitafianay dia tsy misy pentina avy amin’izao tontolo izao’? Hitako ny Mpampianatra anay nanondro ny fitafian’ilay antsoina hoe fahamarinana. Rehefa nesoriny izany, dia naharihary ny fahalotoana tao ambaniny. Dia hoy Izy tamiko: ‘Tsy hitanao va fa amin-kambo no nanakonan’izy ireo ny fahalotoany sy ny fahalovan-toetrany? “Nahoana no tonga vehivavy janga ny tanàna mahatoky!” Ny tranon’ny Raiko dia natao trano fivarotana, toerana izay efa nialan’ny fanatrehan’Andriamanitra sy ny voninahiny! Noho izany antony izany dia misy fahalemena, ary tsy ampy ny hery.’” Testimonies, boky faha-8, 249, 250.