The triple application of Elijah identified that in the last days there would be an Elijah at the beginning of the last days and at the ending of the last days. The “last days” are the days of judgment, which is progressive and divided into two types of judgment. The investigative judgment which began in the beginning of the last days, and the executive judgment which takes place in the ending of the last days. The triple application of Elijah is primarily representing the history of the executive judgment which begins at the soon-coming Sunday law.
Ny fampiharana intelo an’i Elia dia nanondro fa amin’ny andro farany dia hisy Elia iray eo am-piandohan’ny andro farany ary iray eo am-pamaranana ny andro farany. Ny “andro farany” dia andron’ny fitsarana, izay mandroso tsikelikely ary mizara ho karazana fitsarana roa. Ny fitsarana famotopotorana, izay nanomboka teo am-piandohan’ny andro farany, ary ny fitsarana fanatanterahana, izay miseho eo am-pamaranana ny andro farany. Ny fampiharana intelo an’i Elia dia maneho indrindra ny tantaran’ny fitsarana fanatanterahana izay manomboka amin’ilay lalàna Alahady efa ho avy tsy ho ela.
The investigative judgment is restricted to those who have made a profession to be a follower of God, primarily by direct profession, but also in a minority of occurrences by an indirect profession of lifestyle.
Ny fitsarana famotopotorana dia voafetra ho an’ireo izay efa nanao fanekena ampahibemaso ho mpanara-dia an’Andriamanitra, indrindra amin’ny alalan’ny fanambarana mivantana, nefa koa amin’ny tranga vitsy an’isa amin’ny alalan’ny fanekena ankolaka asehon’ny fomba fiaina.
(For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.) Romans 2:13–15.
(Fa tsy izay mpihaino ny lalàna no marina eo anatrehan’Andriamanitra, fa izay mpankatò ny lalàna no hohamarinina. Fa raha ny jentilisa, izay tsy manana ny lalàna, no manao araka ny toetsiny izay ao amin’ny lalàna, ireo, na dia tsy manana ny lalàna aza, dia lalàna ho an’ny tenany ihany; ireo no mampiseho fa voasoratra ao am-pony ny asan’ny lalàna, ary ny fieritreretany koa manambara izany, sady ny fisainany mifampitory heloka na mifamela tsiny.) Romana 2:13–15.
The investigative judgment has two primary divisions, for it began with the investigation of the lives of the dead (from the days of Adam onward), who had professed to believe in the true God, and on September 11, 2001, it began the process of the investigative “judgment of the living.” The investigative judgment has another division beyond dead to living, for judgment begins with God’s house, and in the last days God’s house is Laodicean Adventism. Once the judgment of God’s house concludes at the soon-coming Sunday law, then God’s other flock that are then in Babylon are judged.
Ny fitsarana famotopotorana dia manana fizarana roa lehibe, satria nanomboka tamin’ny famotopotorana ny fiainan’ny maty izany (hatramin’ny andron’i Adama sy manaraka), izay efa nilaza fa mino an’Andriamanitra marina, ary tamin’ny 11 Septambra 2001 dia nanomboka ny fizotran’ny “fitsarana ny velona” amin’ny alalan’ny famotopotorana. Misy fizarana hafa koa ny fitsarana famotopotorana ankoatra ny avy amin’ny maty mankany amin’ny velona, satria ny fitsarana dia manomboka amin’ny tranon’Andriamanitra, ary amin’ny andro farany ny tranon’Andriamanitra dia ny Advantisma Laodikeana. Raha vantany vao mifarana amin’ilay lalàna Alahady ho avy tsy ho ela ny fitsarana ny tranon’Andriamanitra, dia tsaraina kosa ny ondry hafa an’Andriamanitra izay ao Babylona amin’izany fotoana izany.
The executive judgment is God’s punishment upon those who rejected His offer of salvation. The executive judgment begins at the soon-coming Sunday law. The United States will then have filled up its cup of wrath, which is also the cup of its probationary time, and national apostasy will be followed by national ruin. Every nation on planet earth will follow the example of the United States in enforcing a Sunday law, and each of those nations will then fill up their cups and also suffer national ruin.
Ny fitsarana fanatanterahana dia sazina avy amin’Andriamanitra ho an’izay nandà ny fanolorany famonjena. Ny fitsarana fanatanterahana dia manomboka amin’ilay lalàna momba ny Alahady izay ho avy tsy ho ela. Amin’izany fotoana izany dia ho nofenoin’i Etazonia ny kapoaky ny fahatezerany, izay koa no kapoaky ny fotoam-pitsapana omena azy, ary ny fihemoram-pirenena amin’ny finoana dia harahin’ny faharavan-pirenena. Ny firenena rehetra ambonin’ny tany dia hanaraka ny ohatr’i Etazonia amin’ny fanerena lalàna momba ny Alahady, ary ny tsirairay amin’ireo firenena ireo dia hameno ny kapoakany koa ka hijaly noho ny faharavan-pirenena.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Rehefa i Amerika, ilay tanin’ny fahafahana ara-pivavahana, no hiara-dia amin’ny Fanjakana papaly amin’ny fanerena ny feon’ny fieritreretana sy amin’ny fanerena ny olona hanome voninahitra ny sabata sandoka, dia hotarihina hanaraka ny ohatra asehony ny vahoakan’ny firenena rehetra ambonin’ny tany.” Testimonies, boky faha-6, 18.
The executive judgment is also divided into two parts. From the Sunday law in the United States until human probation closes when Michael stands up, God’s judgments are mixed with mercy, but when Michael stands up, God’s wrath, as represented by the pouring out of the seven last plagues, contains no mercy. During the period of the Sunday law crisis the executive judgments upon men and nations will be mixed with mercy, for there will still be some in Babylon that are then being given opportunity to understand the distinction between the worship of Sabbath and Sunday.
Ny fitsarana fanatanterahana dia mizara ho ampahany roa koa. Manomboka amin’ny lalàn’ny Alahady any Etazonia ka hatramin’ny hifaranan’ny fotoam-pahasoavan’ny olombelona rehefa mitsangana Mikaela, ny fitsaran’Andriamanitra dia mifangaro amin’ny famindram-po; fa rehefa mitsangana Mikaela, ny fahatezeran’Andriamanitra, araka ny asehon’ny fandatsahana ny loza fito farany, dia tsy ahitana famindram-po. Mandritra ny vanim-potoanan’ny krizin’ny lalàn’ny Alahady, ny fitsarana fanatanterahana mihatra amin’ny olona sy ny firenena dia hifangaro amin’ny famindram-po, satria mbola hisy ihany ireo sasany ao Babylona izay omena fahafahana amin’izany fotoana izany hahatakatra ny fahasamihafana misy eo amin’ny fanompoam-pivavahana amin’ny Sabata sy ny Alahady.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
“Enga anie ho fantatry ny olona ny andro namangian’Andriamanitra azy! Maro no mbola tsy nandre ny fahamarinana mizaha toetra ho an’izao andro izao. Maro no mbola iadian’ny Fanahin’Andriamanitra. Ny fotoanan’ny fitsarana maharingana ataon’Andriamanitra dia fotoanan’ny famindrampo ho an’ireo izay tsy mbola nanana fahafahana hianatra izay fahamarinana. Amim-pitiavana sy amim-pahalemem-panahy no hijeren’ny Tompo azy ireo. Voatohin’ny famindrampo ny fony; mbola ahinjiny hamonjy ny tanany, raha mihidy kosa ny varavarana ho an’ireo izay tsy nety niditra.”
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.
Ny famindram-pon’Andriamanitra dia aseho amin’ny faharetany lava. Tazoniny ny fitsarany, miandry ny hampandrenesana ny hafatra fampitandremana amin’ny olona rehetra. Endrey, raha mba tsapan’ny olontsika araka izay tokony ho izy ny andraikitra mavesatra apetraka aminy, dia ny hitondra ny hafatra farany momba ny famindram-po ho an’izao tontolo izao, asa mahagaga tokoa no ho tanteraka! Testimonies, boky faha-9, 97.
The “time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” Those two “times” begin together when “the door is closed” upon Laodicean Adventists “who would not enter.”
Ny “fotoanan’ny fitsarana mandringana ataon’Andriamanitra dia fotoan’ny famindrampo ho an’ireo izay tsy mbola nanana fahafahana hianatra izay fahamarinana.” Ireo “fotoana” roa ireo dia miara-manomboka rehefa “mihidy ny varavarana” amin’ireo Advantista Laodiseana “izay tsy nety hiditra.”
“I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.
“Hitako fa ny Sabata masina dia izao ary mbola ho rindrina mampisaraka ny tena Isiraelin’Andriamanitra sy ny tsy mino; ary fa ny Sabata no raharaha lehibe, hampiray ny fon’ireo olomasina malalan’Andriamanitra izay miandry. Ary raha misy olona nino, ka nitandrina ny Sabata, ary nandray ny fitahiana manaraka azy, nefa avy eo nandao izany ka nandika ny didy masina, dia hanidy ny vavahadin’ny Tanàna Masina hanohitra ny tenany izy, tahaka ny maha-marina fa misy Andriamanitra manjaka any an-danitra ambony. Hitako fa nanan-janaka Andriamanitra, izay tsy nahita sy tsy nitandrina ny Sabata. Tsy mbola nandà ny fahazavana momba izany izy ireo. Ary tamin’ny fiandohan’ny andro fahoriana, dia nofenoina ny Fanahy Masina izahay raha nandeha ka nanambara bebe kokoa ny amin’ny Sabata. Izany no nampahatezitra ny fiangonana sy ireo Adventista amin’ny anarana ihany, satria tsy nahavaly ny fahamarinan’ny Sabata izy ireo. Ary tamin’izany andro izany, ireo voafidin’Andriamanitra dia samy nahita mazava fa nanana ny fahamarinana izahay, ka nivoaka izy ireo ary niaritra ny fanenjehana niaraka taminay.” A Word to the Little Flock, 18, 19.
The door is closed at the soon-coming Sunday law, making the period which precedes the Sunday law “the time” of God’s people’s “visitation.”
Ny varavarana dia hikatona amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, ka izany no mahatonga ny vanim-potoana mialoha ny lalàn’ny Alahady ho “fotoana” “famangian’Andriamanitra” ny olony.
How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Therefore will I give their wives unto others, and their fields to them that shall inherit them: for everyone from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely. For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the Lord. Jeremiah 8:8–12.
Ahoana no ilazanareo hoe: Hendry izahay, ary eto aminay ny lalàn’i Jehovah? Indro, nataony ho zava-poana tokoa izany; zava-poana ny penin’ny mpanora-dalàna. Menatra ny olon-kendry, very hevitra izy ary voababo; indro, nolaviny ny tenin’i Jehovah; koa fahendrena inona moa no ao aminy? Koa homeko ny hafa ny vadiny, ary ny taniny ho an’izay handova azy; fa samy varimbarian’ny fieremana avokoa izy rehetra, hatramin’ny kely indrindra ka hatramin’ny lehibe indrindra, ary hatramin’ny mpaminany ka hatramin’ny mpisorona dia samy manao fitaka avokoa. Ary ny ratran’ny zanakavavin’ny oloko dia nositraniny moramora ihany, tamin’ny filazana hoe: Fiadanana, fiadanana; kanjo tsy misy fiadanana akory. Moa menatra va izy, raha nanao zava-betaveta? Tsia, tsy menatra na dia kely akory izy, sady tsy hainy ny mangaihay; koa ho lavo miaraka amin’izay lavo izy; amin’ny andro hamangiana azy dia haetry izy, hoy Jehovah. Jeremia 8:8–12.
As with ancient Israel, so with modern Israel, they are both destroyed, for they knew not the time of their visitation. The time of God’s visitation for Laodicean Adventism began on September 11, 2001, and concludes at the soon coming Sunday law.
Tahaka ny tamin’ny Isiraely fahiny, dia toy izany koa amin’ny Isiraely ankehitriny: samy hovonoina izy roa tonta, satria tsy nahafantatra ny andro namangian’Andriamanitra azy izy. Ny fotoana namangian’Andriamanitra ny Advantisma Laodiseana dia nanomboka tamin’ny 11 Septambra 2001, ary hifarana amin’ilay lalàna Alahady ho avy tsy ho ela.
And when he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. Luke 19:41–44.
Ary rehefa nanakaiky Izy, dia nahita ny tanàna ka nitomany azy, nanao hoe: Raha mba nahafantatra ianao, dia ianao koa, farafahakeliny amin’izao andronao izao, ny zavatra momba ny fiadananao! nefa ankehitriny dia miafina amin’ny masonao izany. Fa ho avy aminao ny andro izay hanaovan’ny fahavalonao hady manodidina anao, ka hanodidina anao sy hanery anao amin’ny lafiny rehetra, ary handrava anao hahalevina amin’ny tany mbamin’ny zanakao ao anatinao; ary tsy hamela vato iray hifampitaingina amin’ny vato iray ao aminao izy ireo; satria tsy fantatrao ny fotoana namangianao. Lioka 19:41–44.
At the time of God’s visitation the wise and foolish are forever separated.
Amin’ny fotoana iavian’Andriamanitra hitsidika, ny hendry sy ny adala dia sarahina mandrakizay.
“We know that unconsecrated Seventh-day Adventists, who have a knowledge of the truth, but who have linked themselves with worldlings will depart entirely from the faith, giving heed to seducing spirits. The enemy will gladly hold out inducements to them, to lead them to carry on a warfare against the people of God. But those who are true and steadfast will have a strong and powerful defense in God.” Manuscript Releases, volume 7, 186.
“Isika mahalala fa ireo Advantista Mitandrina ny Andro Fahafito izay tsy voatokana, na dia manana fahalalana ny fahamarinana aza, nefa efa nampifamatotra ny tenany tamin’ny olon’izao tontolo izao, dia hiala tanteraka amin’ny finoana, ka hihaino fanahy mamitaka. Ny fahavalo dia haneho amim-pifaliana fakam-panahy sy fitaomana eo anoloan’izy ireo, mba hitarihana azy hanao ady hanohitra ny vahoakan’Andriamanitra. Fa izay marina sy miorina tsara kosa dia hanana fiarovana mafy sy mahery ao amin’Andriamanitra.” Manuscript Releases, volume 7, 186.
Their time of visitation began on September 11, 2001, as typified by the time of visitation upon the Protestant churches on August 11, 1840, and as the time of visitation had begun for ancient Israel when the Holy Spirit descended at the baptism of Christ.
Ny fotoana fitsidihana azy dia nanomboka tamin’ny 11 Septambra 2001, araka ny nanehoan’ny tandindona ny fotoana fitsidihana tamin’ireo fiangonana Protestanta tamin’ny 11 Aogositra 1840, ary tahaka ny efa nanombohan’ny fotoana fitsidihana ho an’ny Isiraely fahiny tamin’ny nidinan’ny Fanahy Masina teo amin’ny batisan’i Kristy.
The executive judgment begins when the United States fills the cup of its probationary time at the soon coming Sunday law, which is also when the Laodicean Adventist church has filled their cup. Judgment begins with the house of God, and the cup of probationary time for both corrupted horns of the United States. The corrupted horn of Protestantism that has previously been represented by the Laodicean Adventist church then ceases, and the Philadelphian movement of the third angel is then the true horn of Protestantism, and spiritual Jerusalem that is lifted up as an ensign. At that point Jerusalem changes from the church militant into the church triumphant.
Ny fitsarana mpanatanteraka dia manomboka rehefa mameno ny kapoakan’ny androm-pahasoavany ny Etazonia amin’ilay lalàna alahady izay ho avy tsy ho ela, ka amin’izany koa no fotoana namenoan’ny fiangonana Advantista Laodiseana ny kapoakany. Ny fitsarana dia manomboka amin’ny tranon’Andriamanitra, ary amin’ny kapoakan’ny androm-pahasoavana ho an’ireo tandroka roa samy efa simba ao amin’ny Etazonia. Ilay tandroka simba amin’ny Protestantisma, izay efa nasehon’ny fiangonana Advantista Laodiseana teo aloha, dia mitsahatra amin’izay; ary ny hetsika Filadelfiana an’ilay anjely fahatelo no tandroka marina amin’ny Protestantisma amin’izany, sady Jerosalema ara-panahy izay asandratra ho faneva. Amin’izay fotoana izay dia miova avy amin’ny fiangonana miady ho amin’ny fiangonana mandresy i Jerosalema.
The executive judgment begins, with the time of God’s destructive judgments, which is also a time of mercy for God’s other flock that is still in Babylon. It begins when the time of God’s visitation upon Laodicean Adventism ends. The executive judgment progresses to the Seven Last Plagues where the judgments are no longer mixed with mercy, and then Jesus returns.
Manomboka ny fitsarana fampiharana, amin’ny fotoanan’ny fitsarana mahafaty ataon’Andriamanitra, izay fotoana famindram-po koa ho an’ny ondry hafa an’Andriamanitra izay mbola any Babylona. Izany dia manomboka rehefa mifarana ny fotoana fitsidihan’Andriamanitra an’ny Adventisma Laodiseana. Ny fitsarana fampiharana dia miroso hatrany amin’ireo Loza fito farany, izay tsy afangaro amin’ny famindram-po intsony ny fitsarana, ary avy eo dia miverina Jesosy.
When Jesus returns, the millennium (one thousand years), of Revelation chapter twenty, identifies that Satan is bound upon a desolated earth, alone with only the rebellious angels that participated in the attack against God.
Rehefa miverina Jesosy, ny arivo taona, izay voalaza ao amin’ny Apokalypsy toko faha-roapolo, dia manambara fa Satana dia voafatotra eo ambonin’ny tany lao, irery, tsy misy afa-tsy ireo anjely mpikomy izay nandray anjara tamin’ny fanafihana an’Andriamanitra.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
Ary hitako nisy anjely nidina avy any an-danitra, nitana ny fanalahidin’ny lavaka tsy hita noanoa sy rojo lehibe teny an-tanany. Dia nosamboriny ilay dragona, dia ilay menarana ela, izay atao hoe Devoly sy Satana, ka nofatorany arivo taona; ary natsipiny tao amin’ny lavaka tsy hita noanoa izy, dia nohidiny sy nasiany tombo-kase teo aminy, mba tsy hamitahany ny firenena intsony mandra-pahatanteraky ny arivo taona; ary rehefa afaka izany, dia tsy maintsy hovahana vetivety izy. Apokalypsy 20:1–3.
During that thousand years the redeemed will perform an investigative judgment upon the lost who are still sleeping in their graves waiting for the conclusion of the individual judgments. The redeemed will consider the lives and circumstances of the lost, including Satan and his angels, in order to determine which deserves greater punishment at the end of the thousand years.
Mandritra izany arivo taona izany, ireo voavotra dia hanao fitsarana famotopotorana momba ireo very izay mbola matory ao am-pasany, miandry ny famaranana ny fitsarana manokan’ny tsirairay. Hodinihin’ireo voavotra ny fiainana sy ny toe-javatra niainan’ireo very, anisan’izany i Satana sy ny anjeliny, mba hamaritana izay mendrika famaizana lehibe kokoa amin’ny faran’izany arivo taona izany.
And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:4.
Ary hitako ny seza fiandrianana, ary nisy nipetraka teo amboniny, ka nomena fitsarana izy; ary hitako ny fanahin’izay notapahin-doha noho ny filazana an’i Jesosy sy noho ny tenin’Andriamanitra, ary izay tsy niankohoka tamin’ilay bibidia na tamin’ny sariny, sady tsy nandray ny mariny teo amin’ny handriny na teo amin’ny tanany; ary velona ireo ka niara-nanjaka tamin’i Kristy arivo taona. Apokalypsy 20:4
The millennium therefore contains an investigative judgment, that when finished brings the final executive judgment when the wicked dead are raised, and Satan who then has entire control over them convinces the wicked to attack Jerusalem which at the end of the thousand years comes down out of heaven. As the wicked mount their attack, fire comes down out of heaven and the final executive judgment is accomplished.
Koa ny arivo taona dia ahitana fitsarana fanadihadiana, izay rehefa vita dia mitondra ny fitsarana farany fampiharana, amin’ny fotoana ananganana ny maty ratsy fanahy, ary Satana, izay amin’izay manana fahefana tanteraka aminy ireo, no mandresy lahatra ny ratsy fanahy hanafika an’i Jerosalema, izay amin’ny faran’ny arivo taona dia midina avy any an-danitra. Ary raha manomboka ny fanafihany ny ratsy fanahy, dia misy afo midina avy any an-danitra, ka tanteraka ny fitsarana farany fampiharana.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. Revelation 20:7–9.
Ary rehefa tapitra ny arivo taona, dia hovahana hivoaka avy ao amin’ny tranomaiziny Satana, ary hivoaka izy hamitaka ny firenena izay any amin’ny vazan-tany efatra, dia Goga sy Magoga, mba hanangona azy ho tafavory hiady; ary ny isany dia tahaka ny fasiky ny ranomasina. Ary niakatra namakivaky ny sakan’ny tany izy, ka nanodidina ny tobin’ny olona masina sy ny tanàna malala; ary nisy afo nidina avy tamin’Andriamanitra tany an-danitra ka nandany azy. Apokalypsy 20:7–9.
Though the triple applications of Elijah and the messenger that prepares for the Messenger of the Covenant to suddenly come to His temple are closely related, a distinction of their work can be noted in that Elijah is primarily identifying the work of the messenger, and the movement associated with the message of the messenger, that is accomplished during the executive judgment that begins at the soon-coming Sunday law. The messenger that prepares the way for the Messenger of the Covenant primarily identifies a work that is accomplished during the investigative judgment. Laodicean Adventism does not know the time of their visitation, which represents a specific time period of judgment.
Na dia mifandray akaiky aza ireo fampiharana telo sosona momba an’i Elia sy ilay iraka manomana lalana mba ho avy tampoka ao amin’ny tempoliny ny Iraky ny Fanekena, dia azo tsikaritra ihany ny fanavahana ny asan’izy ireo amin’ny hoe i Elia no indrindra mampahafantatra ny asan’ilay iraka sy ny hetsika mifandray amin’ny hafatry ilay iraka, izay tanterahina mandritra ny fitsarana mpanatanteraka izay manomboka amin’ilay lalàna Alahady efa antomotra. Ilay iraka manomana ny lalana ho an’ny Iraky ny Fanekena kosa no indrindra mampahafantatra asa iray izay tanterahina mandritra ny fitsarana famotorana. Ny Advantisma Laodikia dia tsy mahalala ny fotoan’ny famangiana azy, izay maneho fe-potoana manokana iray amin’ny fitsarana.
Neither do they understand the “present truth” message that is proclaimed during the time of their visitation. They were required to know both the judgment, and the message of those days. They were also required to know the messenger of that period of time. In their Laodicean blindness they oppose the message of the hour, deny the time of their visitation with a message of “peace and safety,” and are uncertain who the chosen messenger of that period is. This truth was clearly identified in the witness of the second Elijah, who was John the Baptist.
Tsy takatr’izy ireo koa ny hafatry ny “fahamarinana ankehitriny” izay torina amin’ny andro famangian’izy ireo. Takiana tamin’izy ireo ny hahafantatra ny fitsarana sy ny hafatra tamin’izany andro izany. Takiana taminy koa ny hahafantatra ny iraka tamin’izany vanim-potoana izany. Ao amin’ny fahajambana laodikeanany dia toheriny ny hafatry ny ora, laviny amin’ny hafatra hoe “fiadanana sy filaminana” ny andro famangian’izy ireo, ary tsy azony antoka izay ilay iraka voafidy ho an’izany vanim-potoana izany. Ity fahamarinana ity dia naseho mazava teo amin’ny fijoroana ho vavolombelon’i Elia faharoa, dia i Jaona Mpanao Batisa.
The Jews knew that prophecy identified a messenger to come, and Jesus directly taught that John was that messenger who was to come.
Ny Jiosy dia nahalala fa ny faminaniana dia nanondro iraka iray ho avy, ary i Jesosy dia nampianatra mivantana fa i Jaona no ilay iraka izay tokony ho avy.
For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.
Fa ny mpaminany rehetra sy ny lalàna dia naminany mandra-pihavin’i Jaona. Ary raha mety handray izany ianareo, dia izy no Elia, ilay efa ho avy. Izay manan-tsofina ho enti-mihaino, aoka izy hihaino. Matio 11:13–15.
At the very conclusion of the period of their visitation (the time in the history of Christ that typifies the soon-coming Sunday law), as Christ hung upon the cross the Jews conjectured whether Elijah would then come to save Jesus. If they did not recognize the messenger that was to prepare for the Messenger of the Covenant, that was then confirming the covenant with His own blood, they could not recognize their Messiah. Laodicean Adventism in the last days is required to know their judgment, which is the time of their visitation. They are required to recognize the message of that period of time, and they are required to recognize the chosen messenger of that time. The rebellion of 1888, represented September 11, 2001, when the angel of Revelation chapter eighteen descended. The rebels of 1888, refused to acknowledge the chosen messengers of the history that was typifying the last days.
Tamin’ny tena famaranana ny fotoana namangian’izy ireo (ilay fotoana ao amin’ny tantaran’i Kristy izay tandindon’ny lalàna Alahady ho avy tsy ho ela), raha nihantona teo amin’ny hazo fijaliana Kristy, dia nihevitra ny Jiosy raha mba ho avy amin’izay i Elia hamonjy an’i Jesosy. Raha tsy nahafantatra ilay iraka izay hanomana ny lalana ho an’Ilay Iraky ny Fanekena izy ireo, izay tamin’izany no nanamafy ny fanekena tamin’ny rany manokana, dia tsy ho nahafantatra ny Mesiany izy. Ny Advantisma Laodiseana amin’ny andro farany dia tsy maintsy mahalala ny fitsarany, izay fotoan’ny famangiany. Tsy maintsy fantany ny hafatra ho an’izany vanim-potoana izany, ary tsy maintsy fantany ilay iraka voafidy ho an’izany fotoana izany. Ny fikomiana tamin’ny 1888, izay asehon’ny 11 Septambra 2001, tamin’izany no nidinan’ilay anjely ao amin’ny Apokalypsy toko faha-valo ambin’ny folo. Ireo mpikomy tamin’ny 1888 dia nandà tsy hanaiky ireo iraka voafidy tamin’ilay tantara izay nanondro mialoha ny andro farany.
We will continue this study in the next article.
Hohizantsika ao amin’ny lahatsoratra manaraka ity fandinihana ity.
For thus saith the Lord God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the Lord’s hand, and made all the nations to drink, unto whom the Lord had sent me: To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; Pharaoh king of Egypt, and his servants, and his princes, and all his people; And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, Edom, and Moab, and the children of Ammon, And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, Dedan, and Tema, and Buz, and all that are in the utmost corners, And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them. Therefore thou shalt say unto them, Thus saith the Lord of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the Lord of hosts; Ye shall certainly drink. For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts. Therefore prophesy thou against them all these words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord. Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground. Jeremiah 25:15–33.
Fa hoy izao no lazain’i Jehovah, Andriamanitry ny Isiraely, tamiko: Raiso avy amin’ny tanako ity kapoaky ny divain’ny fahatezerana ity, ka asaovy hosotroin’ny firenena rehetra izay anirahako anao. Dia hisotro izy, ka hihorohoro sy ho very saina noho ny sabatra izay halefako ho eo aminy. Ary nalaiko avy tamin’ny tanan’i Jehovah ny kapoaka, ka nasotroko ny firenena rehetra izay nanirahan’i Jehovah ahy, dia: Jerosalema sy ny tanànan’ny Joda sy ny mpanjakany ary ny lehibeny, mba hatao lao sy hahagaga sy hisiotsioka ary ho ozona izy, tahaka izao ankehitriny izao; Farao, mpanjakan’i Egypta, sy ny mpanompony sy ny lehibeny ary ny olony rehetra; ary ny vahoaka mifangaroharo rehetra sy ny mpanjaka rehetra amin’ny tany Oza sy ny mpanjaka rehetra amin’ny tanin’ny Filistina sy Askelona sy Gaza sy Ekrona ary ny sisa amin’i Asdoda; Edoma sy Moaba ary ny taranak’i Amona; ary ny mpanjaka rehetra any Tyro sy ny mpanjaka rehetra any Sidona sy ny mpanjakan’ny nosy izay any an-dafin’ny ranomasina; Dedana sy Tema sy Boza ary izay rehetra any amin’ny faravodilanitra; ary ny mpanjaka rehetra any Arabia sy ny mpanjaka rehetra amin’ny vahoaka mifangaroharo izay mitoetra any an-efitra; ary ny mpanjaka rehetra any Zimry sy ny mpanjaka rehetra any Elama ary ny mpanjaka rehetra any Media; ary ny mpanjaka rehetra any avaratra, na lavitra na akaiky, ny iray mbamin’ny iray, ary ny fanjakana rehetra amin’izao tontolo izao izay eo ambonin’ny tany; ary ny mpanjakan’i Sesaka hisotro aoriany. Koa izao no holazainao aminy: Izao no lazain’i Jehovah, Tompon’ny maro, Andriamanitry ny Isiraely: Misotroa, ka mamoa, ary mandoava, ka mianjera, ary aza mitsangana intsony, noho ny sabatra izay halefako eo aminareo. Ary raha mandà tsy handray ny kapoaka avy amin’ny tananao hosotroiny izy, dia izao no holazainao aminy: Izao no lazain’i Jehovah, Tompon’ny maro: Hianareo dia tsy maintsy hisotro tokoa. Fa, indro, manomboka mampihatra loza amin’ny tanàna izay antsoina amin’ny anarako Aho; koa hianareo va ho afaka tanteraka tsy ho voasazy? Tsy ho afa-tsazy hianareo; fa hiantso sabatra hamely ny mponina rehetra amin’ny tany Aho, hoy Jehovah, Tompon’ny maro. Koa maminania hanohitra azy rehetra amin’ireo teny rehetra ireo, ka lazao aminy hoe: Jehovah hierona avy any ambony, ary hamoaka ny feony avy amin’ny fonenany masina; hihorakoraka mafy hanohitra ny fonenany Izy; hanao antso mafy tahaka ny mpanosihosy voaloboka Izy hamely ny mponina rehetra amin’ny tany. Hisy feo tabataba hahatratra hatramin’ny faran’ny tany; fa Jehovah manana ady amin’ny firenena; hiady amin’ny nofo rehetra Izy; ary izay ratsy fanahy dia hatolony ho amin’ny sabatra, hoy Jehovah. Izao no lazain’i Jehovah, Tompon’ny maro: Indro, hisy loza hivoaka avy amin’ny firenena iray hankamin’ny firenena iray, ary tafio-drivotra lehibe no hatsangana avy any amin’ny faran’ny tany. Ary ny matin’i Jehovah amin’izany andro izany dia ho hatramin’ny faran’ny tany iray ka hatramin’ny faran’ny tany iray; tsy hitomaniana izy, na hangonina, na halevina; ho tain-dratsy eo ambonin’ny tany izy. Jeremia 25:15–33.