The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.
Ny “andro farany” dia maneho ny fanambaràna ny fisokafan’ny fitsarana ao amin’ny hetsiky ny anjely voalohany, ary ao amin’ny hetsiky ny anjely fahatelo kosa no anambaràna ny famaranana ny fitsarana. Tamin’ny “andro farany” dia natsangana, ary mbola atsangana, ny olon’Andriamanitra mba hanambara ny fitsaran’Andriamanitra; kanefa mba ho iraky ny fitsaran’Andriamanitra ianao, dia tsy maintsy mahatakatra ny fitsarana. Toetra fototra iray mampiavaka ny Advantisma Laodiseana, na ny saranga manam-pahaizana izany na ny saranga tsy nianatra, ny tsy fahafantarany ny fitsaran’Andriamanitra. Ny mpaminany rehetra dia miresaka manokana kokoa momba ny andro farany noho ny andro izay niainan’izy ireo.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.
“Ny mpaminany fahiny tsirairay dia tsy dia niteny loatra ho an’ny androny manokana fa ho an’ny androntsika, ka noho izany dia mbola manan-kery ho antsika ny faminaniany. ‘Ary izany zavatra rehetra izany dia nanjo azy ireo ho fanoharana; ary voasoratra ho fampitandremana antsika izany, dia isika izay tratrin’ny faran’izao tontolo izao.’ 1 Korintiana 10:11.” Selected Messages, boky 3, 338.
All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.
Miombon-kevitra avokoa ny mpaminany rehetra, ka ny faminaniany rehetra dia samy mampiseho sary iray ihany, ary izany sary izany dia ny amin’ny andro farany, dia ireo andron’ny fitsarana.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Ary ny fanahin’ny mpaminany dia fehezin’ny mpaminany. Fa Andriamanitra tsy mpamorona fifanjevoana, fa fiadanana, tahaka ny any amin’ny fiangonan’ny olona masina rehetra. 1 Korintiana 14:32, 33.
Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.
I Jerosalema ao amin’ny fahitan’i Ezekiela, izay manomboka ao amin’ny toko fahavalo, dia ny fiangonan’Andriamanitra, izay ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodikia amin’ny andro farany. Ny toko fahavalo sy fahasivy ao amin’i Ezekiela dia manondro sokajin’olona roa amin’ny mpivavaka eo amin’ny famaranana ny fitsarana ny tranon’Andriamanitra. Ny sokajy iray dia aseho amin’ireo lehilahy loholona dimy amby roa-polo miankohoka amin’ny masoandro; fa izay misento sy mitaraina noho ny fahavetavetana atao ao amin’ny fiangonana sy ao amin’ny tany kosa dia mandray ny tombo-kasen’Andriamanitra. Ao amin’ny toko fahiraika ambin’ny folo, ny fahitan’i Ezekiela dia manohy ny fanoharana momba ny famaizana ireo lehilahy dimy amby roa-polo izay miankohoka amin’ny masoandro.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.
Ary ny fanahy nampiakatra ahy ka nitondra ahy ho eo amin’ny vavahady atsinanan’ny tranon’i Jehovah, izay miatrika ny atsinanana; ary, indro, teo am-baravaran’ny vavahady nisy lehilahy dimy amby roa-polo; ary teo aminy no nahitako an’i Jaazania zanak’i Azora sy Pelatia zanak’i Benaia, izay andrian’ny vahoaka. Dia hoy Izy tamiko: Ry zanak’olona, ireo no lehilahy mamorona ratsy sy manome saina ratsy eto amin’ity tanàna ity; dia ireo izay manao hoe: Tsy mbola akaiky izany; aoka isika hanao trano; ity tanàna ity no vilany, ary isika no nofo. Koa maminania hamely azy; maminania, ry zanak’olona. Ary nilatsaka tamiko ny Fanahin’i Jehovah ka nanao tamiko hoe: Mitenena; izao no lazain’i Jehovah: Izany no nolazainareo, ry taranak’Isiraely; fa fantatro ny zavatra rehetra miakatra ao an-tsainareo, samy fantatro avokoa. Nohamaroinareo ny matinareo eto amin’ity tanàna ity, ary nofenoinareo faty ny lalambeny. Koa izao no lazain’i Jehovah Tompo: Ny matinareo izay napetrakareo teo afovoany, ireo no nofo, ary ity tanàna ity no vilany; fa havoakako hiala eo afovoany ianareo. Sabatra no natahoranareo, ary sabatra no ho entiko hanjo anareo, hoy Jehovah Tompo. Ary havoakako hiala eo afovoany ianareo ka hatolotro eo an-tànan’ny vahiny, ary hamoaka fitsarana aminareo Aho. Ezekiela 11:1–9.
Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.
I Jerosalema no antsoina hoe “vilany,” ary ny olona ao Jerosalema kosa no “hena” andrahoina ao anatin’ilay vilany. Ny fitsarana ny ratsy fanahy, izay tanterahin’ireo anjely mitondra fiadiana mahafaty eny an-tànany, amin’ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo (fa hoy i Rahavavy White, ny fanisiana tombo-kase ao amin’ny Ezekiela toko faha-sivy dia mitovy amin’ny fanisiana tombo-kase ao amin’ny Apokalypsy toko faha-fito), dia ahitana koa ny fahamarinana fa esorina hiala ao Jerosalema ny ratsy fanahy. Amin’ilay lalàna Alahady izay ho avy tsy ho ela, Jerosalema ara-panahy dia hodiovina sy hasandratra ho saina famantarana ambonin’ny tendrombohitra rehetra.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Ary amin’ny andro farany dia hiseho izao: ny tendrombohitry ny tranon’i Jehovah dia haorina eo an-tampon’ny tendrombohitra, ary hasandratra ho ambonin’ny havoana; ary ny firenena rehetra hirohotra hankeo aminy. Ary maro ny olona handeha ka hanao hoe: Avia ianareo, andeha isika hiakatra ho any an-tendrombohitry Jehovah, ho any an-tranon’Andriamanitr’i Jakoba; dia hampianatra antsika ny lalany Izy, ary handeha amin’ny alehany isika; fa avy any Ziona no hivoahan’ny lalàna, ary avy any Jerosalema ny tenin’i Jehovah. Isaia 2:2, 3
The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.
Ny fanadiovana izay tanterahina ho an’i Jerosalema amin’ny fotoana hamoahana ny lalàn’ny Alahady, dia ny fanesorana ireo Advantista Laodiseana, ka ireo Advantista Filadelfiana ihany no sisa mitoetra. Amin’izay dia vita hatreo ny rafitra ara-dalàna iombonana, satria ny governemantan’i Etazonia no antokon-javatra mifehy ao anatin’ilay fandaminana ara-dalàna izay natao tamin’ny 1863, ary rehefa ampiharin’ny governemantan’i Etazonia amin’ny tany ny fitandremana ny Alahady, dia rava ara-dalàna ny rafitra iombonan’ny fiangonana Advantista Mitandrina ny Andro Fahafito, na angamba ovana ara-dalàna ho anarana mitovitovy amin’ny hoe fiangonana Advantista Alahady ny anarany.
When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.
Rehefa esorin’ny anjely mpandringana hiala ao amin’ny vilany fandrahoana ny ratsy fanahy ao Jerosalema, dia mifarana ny fiangonana Advantista Laodikeana, ary ny hetsika Filadelfiana no tonga Jerosalema ara-panahy izay asandratra ho faneva. Mika dia miteny amin’ireo loholona, izay antsoin’i Isaia hoe lehilahy mpaniratsira, izay miantso ny mazava ho haizina ary ny haizina ho mazava, ary amin’ny alalan’ny fanontaniana iray no anambarany fa tokony ho nahafantatra ny “fitsarana” ireo loholona. Tokony ho nahafantatra ny andro namangian’izy ireo izy.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.
Dia hoy aho: Mihainoa, miangavy anareo aho, ry lohan’i Jakoba sy ianareo mpanapaka amin’ny taranak’Israely; moa tsy anjaranareo va no mahalala ny fitsarana? Hianareo izay mankahala ny tsara ka tia ny ratsy; izay manongotra ny hodiny tsy ho eo aminy sy ny nofony tsy ho eo amin’ny taolany; izay mihinana koa ny nofon’ny oloko sy manendaka ny hodiny tsy ho eo aminy; ary mamaky ny taolany sy manorotoro azy ho potipoti-javatra, tahaka ny ho an’ny vilany sy tahaka ny nofo ao anatin’ny vilany fandrahoana. Mika 3:1–3.
God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”
Nokasan’Andriamanitra, ary mbola nokasainy hatrany, fa ny olony amin’ny andro farany dia “hahafantatra ny fitsarana,” ary ny fitsarana dia tsy hevitra tokana. Tantara mandroso izy io, manana singa maromaro sy mariky ny lalana voafaritra. Vanim-potoana ara-paminaniana izy io izay nanomboka tamin’ny 1798, ary mitohy mandra-pahatapitry ny arivo taona. Sady fanadihadiana no fanatanterahana izy io. Tanterahina amin’ny olona rehetra izay efa niaina teto ambonin’ny tany izy io, ary koa amin’ireo anjely izay noroahina avy tany an-danitra. Ny vanim-potoanan’ny fitsarana dia fahatakarana tena ilaina ho an’ny mahatokin’Andriamanitra amin’ny andro farany, fa ny valin’ny fanontanian’i Mika dia hoe: “eny, Isiraely dia tokony hahatakatra ny fitsarana.”
Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”
Jeremia dia manondro fa ireo anti-panahin’i Jerosalema amin’ny andro farany dia maneho ny fahataperan’ny “fihemorana mandrakariva”, araka izay asehon’ireo taranaka efatra amin’ny fikomiana miha-mitombo, izay voasoritra amin’ireo fahavetavetana efatra miha-mitombo ao amin’ny Ezekiela toko fahavalo. Jeremia dia manondro fa ireo anti-panahy dia voafonja ao anatin’ny fanahy ratsy, satria “miankohoka” amin’ny “masoandro sy ny volana ary ny kintana rehetra eny amin’ny lanitra” izy. Manondro koa izy fa “ho lavo izy ka tsy hiarina”, satria “nolaviny ny tenin’i Jehovah.” Amin’ireo toetra ireo no anondroan’i Jeremia fa “tsy mahalala ny fitsaran’i Jehovah ny olona.”
At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. 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? Jeremiah 8:1–9.
Amin’izany andro izany, hoy Jehovah, dia havoakany hiala ao am-pasany ny taolan’ny mpanjakan’ny Joda sy ny taolan’ny andrianany sy ny taolan’ny mpisorona sy ny taolan’ny mpaminany ary ny taolan’ny mponina ao Jerosalema; ary haparitany eo anoloan’ny masoandro sy ny volana ary ny antokon’ny lanitra rehetra ireny, dia ireo izay efa notiaviny sy efa notompoiny sy izay efa nalehany nanaraka sy efa notadiaviny ary efa niankohofany; tsy hangonina ireny, na halevina akory aza, fa ho tain-drendrika eo ambonin’ny tany. Ary ny fahafatesana no hofidian’ireo sisa rehetra amin’ity fianakaviana ratsy ity izay mbola mijanona, dia izay sisa any amin’ny tany rehetra izay nandroahako azy, hoy Jehovah, Tompon’ny maro. Ary mbola holazainao aminy hoe: Izao no lazain’i Jehovah: Moa lavo va izy ka tsy hitsangana? Moa mivily va ny olona ka tsy hiverina? Koa nahoana ity firenena eto Jerosalema ity no mihemotra amin’ny fihemorana mandrakizay? Mifikitra amin’ny fitaka izy, ary mandà tsy hiverina. Nihaino Aho ka nandre, nefa tsy niteny marina izy; tsy nisy olona nibebaka tamin’ny faharatsiany ka nanao hoe: Inona moa no nataoko? Samy nivily nankamin’ny alehany avy izy rehetra, tahaka ny soavaly izay misosososo mankany an-tafika. Eny, ny vanobe eny amin’ny lanitra mahalala ny fotoany voatendry; ary ny domohina sy ny voromahery sy ny sidintsidina mitandrina ny fotoanan’ny fiaviany; fa ny oloko kosa tsy mahalala ny fitsaran’i Jehovah. Ahoana no anaovanareo hoe: Hendry izahay, ary ato aminay ny lalàn’i Jehovah? Indro, zava-poana tokoa no nanaovan’ny penin’ny mpanora-dalàna azy. Menatra ny olon-kendry; very hevitra izy ka voasambotra; indro, nolaviny ny tenin’i Jehovah; koa fahendrena inona moa no ao aminy? Jeremia 8:1–9.
In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”
Ao amin’ny toko fahadimy, Jeremia dia manondro ireo izay tsy mahalala ny fitsaran’i Jehovah ho “adala.”
Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.
Mihazakazaha erỳ sy erỳ eny an-dalamben’i Jerosalema, ka jereo ankehitriny, ary fantaro, ary tadiavo eny an-kianjany malalaka, raha mba mahita olona hianareo, raha misy manao ny rariny, izay mitady ny fahamarinana; dia havelako ny helony. Ary na dia hoy aza izy hoe: Velona Jehovah; dia mianiana lainga tokoa izy. Jehovah ô, moa tsy ny fahamarinana va no ibanjinan’ny masonao? Efa namely azy hianao, nefa tsy nalahelo izy; efa nandevona azy hianao, nefa tsy nety nandray fanitsiana izy; efa nataony mafy noho ny vatolampy ny tavany; tsy nety niverina izy. Koa hoy izaho: Olona mahantra ireto tokoa; adala izy; fa tsy fantany ny lalan’i Jehovah, na ny fitsaran’Andriamaniny. Jeremia 5:1–4.
In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.
Amin’ny andro farany, ny Advantisma Laodiseana, izay aseho ho ireo virjiny adala ao amin’ny fanoharana ny amin’ny virjiny folo, izay ambaran’i Sister White fa maneho ny “experience of the Adventist people,” dia “tsy mahalala ny làlan’i Jehovah, na ny fitsaran’Andriamaniny.” Ao amin’ny toko manaraka dia ambaran’i Jeremia fa “ny làlana” an’i Jehovah dia ny “old paths,” nefa ny Advantista Laodiseana adala dia mandà tsy handeha amin’izany, na hihaino ny feon’ny trompetra. Ny “trompetra” dia tandindon’ny fitsarana, izay mazava ho azy fa tsy fantatry ny Advantista Laodiseana adala.
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. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Izao no lazain’i Jehovah hoe: Mijanòna eo amin’ny làlana ianareo, ka jereo, ary manontania ny amin’ny làlana fahiny, izay misy ny làlana tsara, dia mandehana eo aminy, ka hahita fitsaharana ho an’ny fanahinareo ianareo. Fa hoy kosa izy ireo: Tsy handeha eo izahay. Ary nanendry mpiambina koa Aho hiandraikitra anareo ka nanao hoe: Henoy ny feon’ny trompetra. Fa hoy kosa izy ireo: Tsy hihaino izahay. Koa henoy, ianareo firenena, ary fantaro, ry fiangonana, izay eo aminy. Henoy, ry tany ô; indro, hitondra loza amin’ity firenena ity Aho, dia ny vokatry ny fisainany, satria tsy nihaino ny teniko izy, na ny lalàko aza, fa nandà izany. Jeremia 6:16–19.
The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.
Ny “ratsy” izay entina amin’ny “fiangonana” izay nandà ny “hihaino ny feon’ny trompetra,” sy ny “handeha” amin’ireo “lalana fahiny,” izay ahitana ny “fitsaharana” avy amin’ny ranonorana farany, dia mitranga rehefa ny “fiangonana” no “mandà ny lalàny” amin’ilay lalàna Alahady ho avy tsy ho ela.
The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.
Ny fampiharana intelo an’i Elia dia manondro ny asan’ny iraka sy ny hetsika iray amin’ny andron’ny fitsarana mpanatanteraka, izay manomboka amin’ilay lalàna alahady ho avy tsy ho ela. Mifandray akaiky amin’ny fampiharana intelo an’i Elia ny fampiharana intelo an’ilay iraka izay manomana ny lalana ho an’Ilay Iraky ny Fanekena. Ny fampiharana intelo an’ilay iraka izay manomana ny lalana dia manondro asa iray ataon’ny iraka sy ny hetsika iray amin’ny andron’ny fitsarana famotorana. Ilay iraka izay manomana ny lalana sy Elia dia fampiharana intelo mifandray akaiky, tahaka ny ifandraisan’ny fampiharana intelo an’i Roma amin’ny fampiharana intelo ny fahalavoan’i Babylona, kanefa manana fanavahana manan-danja izy ireo izay mifandray amin’ny fitsaran’Andriamanitra.
The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.
Ny fampiharana intelo an’i Elia sy ny fampiharana intelo an’ilay iraka manomana ny làlana ho an’ny Iraky ny Fanekena dia mifandray amin’ny asa fitsarana roa samy hafa izay tanterahin’Andriamanitra amin’ny alalan’ny irany voafidiny sy ny hetsika izay miray amin’ny hafatry ny iraka. Ireo asa roa ireo dia mifandray amin’ny vanim-potoana roa samy hafa amin’ny fitsarana, na dia misy aza ny fifanindrian’ny tandindona.
The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.
Ny asan’i Elia fahatelo sady farany dia mifandray amin’ny fitsarana fanatanterahana ny firaisana telo sosona amin’i Babylona maoderina, ary ny asan’ilay iraka izay manomana ny lalana dia mifandray amin’ny fitsarana famotopotorana sy ny fanadiovana ny olon’Andriamanitra. Ny toko fahatelo ao amin’i Malakia dia ampidirina amin’ny andininy farany ao amin’ny toko faharoa.
Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.
Nampaharitra an’i Jehovah tamin’ny teninareo ianareo. Kanefa hoy ianareo: Tamin’inona no nampaharitranay Azy? Raha hoy ianareo: Izay rehetra manao ratsy dia tsara eo imason’i Jehovah, ary sitrany izy ireny; na koa: Aiza ny Andriamanitry ny fitsarana? Indro, Izaho maniraka ny irako, ary izy hanamboatra ny lalana eo alohako; ary tampoka no hahatongavan’ny Tompo, izay tadiavinareo, ho any amin’ny tempoliny, dia Ilay iraky ny fanekena, izay ankasitrahanareo; indro, avy Izy, hoy Jehovah, Tompon’ny maro. Fa iza no mahazaka ny andro fihaviany? ary iza no hahajanona raha miseho Izy? fa tahaka ny afon’ny mpandrendrika Izy, ary tahaka ny savonin’ny mpanasa lamba; Ary hipetraka toy ny mpandrendrika sy mpanadio volafotsy Izy; ary hodioviny ny zanakalahin’i Levy, sady hodioviny tahaka ny volamena sy ny volafotsy izy, mba hahafahan’izy ireo manatitra fanatitra amin’i Jehovah amin’ny fahamarinana. Ary amin’izany dia ho sitrak’i Jehovah ny fanatitr’i Joda sy Jerosalema, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Malakia 2:17–3:4.
In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.
Amin’ny andro farany, araka ny fijoroana vavolombelon’i Malakia, Andriamanitra dia sasatry ny Advantisma Laodiseana izay mifikitra amin’ny fikomian’ny taona 1888. Ny fikomian’ny taona 1888 dia nasehon’ny tandindon’ny fikomian’i Kora, Datana ary Abirama; ary ny adihevitra ara-pampianarana tao amin’ny fikomian’i Kora dia ny hoe raha mbola marina eo imason’i Jehovah ireo izay manao ratsy.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Ary Kora, zanak’i Jizara, zanak’i Kehata, zanak’i Levy, sy Datana ary Abirama, zanak’i Eliaba, ary Ona, zanak’i Peleta, taranak’i Robena, dia naka olona; ary nitsangana teo anatrehan’i Mosesy izy mbamin’ny sasany tamin’ny zanak’Isiraely, dia andriana roa-jato sy dimampolo avy tamin’ny fiangonana, lehilahy malaza teo amin’ny fivoriana, olona nanan-daza; ary niangona hiady amin’i Mosesy sy Arona izy ka nanao taminy hoe: Mihoatra noho ny antony ianareo no maka ho anareo, fa masina avokoa ny fiangonana rehetra, samy masina avokoa ny tsirairay aminy, ary Jehovah eo aminy; koa nahoana no manandratra ny tenanareo ho ambonin’ny fiangonan’i Jehovah ianareo? Nomery 16:1–3.
In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.
Amin’ny andro farany, reraky ny Advantisma Laodiseana Andriamanitra, izay mifikitra amin’ny fikomiana tamin’ny 1957, izay tsy inona fa fisehoan’ilay fikomiana tamin’ny 1888 ihany, napetraka ho fanambarana ofisialy. Ny boky Questions on Doctrine dia nametraka ho voatahiry ny fikomiana tamin’ny 1888, izay famerimberenana ny fikomian’i Kora sy Datana ary Abirama, araka ny fijoroana vavolombelon’ilay anjely izay nanoro an-dRahavavy White fa tsy maintsy nijanona tao amin’ilay fivoriambe tamin’ny 1888 izy, mba handraketana ny famerimberenan’ny tantaran’ny fikomian’i Kora. Lehilahy dimampolo amby roanjato nalaza no niara-niangona tamin’i Kora sy Datana ary Abirama hanohitra an’i Mosesy, solontenan’Andriamanitra, tamin’io fikomiana io.
The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.
Ny lehilahy dimy amby roapolo izay miankohoka amin’ny masoandro ao amin’ny Ezekiela toko faha-valo dia maneho ampahafolon-karena, na ampahafolon’ny, lehilahy roanjato sy dimampolo izay nanolotra ditin-kazo manitra tamin’ny fikomian’i Kora, Datana ary Abirama, izay naneho mialoha ireo mpitarika ny fikomiana tamin’ny 1888, ka ny fikomiany ara-pampianarana dia naorina tamin’ny fomba ofisialy tamin’ny 1957, tamin’ny famoahana ny boky Questions on Doctrine.
The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.
Ny fikomian’i Kora sy Datana ary Abirama dia nandà ny “fitsarana” izay navoakan’Andriamanitra, ka nanambara fa hirenireny any an-efitra mandritra ny efa-polo taona izy ireo. Ny Advantisma Laodikeana dia nanomboka nirenireny tany an-efitr’i Laodikea tamin’ny 1863, rehefa nolaviny ny hafatra ho an’i Laodikea izay natolotra tamin’ny 1856, ka niteraka ny fitsarana hirenireny any an-efitra mandritra ny taona maro kokoa noho ny tsy fananany finoana. Tamin’ny fikomiana tamin’ny 1888, dia mbola tsy nety nandray ny hafatra ho an’i Laodikea izay nentin’ny Loholona Jones sy Waggoner izy ireo.
Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.
Ireo izay nikomy tamin’ny taona 1888 dia tsy ny fahefana ara-panahin’i Loholona Jones sy Waggoner ihany no nolaviny, fa ny fahefan’i Ellen White mpaminanivavy sy ny fahefan’ny Fanahy Masina koa, satria nampiharin’izy ireo ny hevitra fa masina mitovy avokoa ny fiangonana rehetra.
In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”
Tamin’ny taona 1863, dia niverina mba hiara-mihinana amin’ilay mpaminany mpandainga tao Betela izy ireo, ary tamin’ny nanaovany izany dia niafara tamin’ny fanekena ilay famaritana ny famonjena izay nasehon’ny fikomian’i Kora, ary avy eo dia nampiorina tamin’ny fomba ofisialy izany fampianaran-diso izany tao amin’ilay boky, *Questions on Doctrine*. Izany fampianarana izany dia famaritana diso ny hoe “fanamarinana amin’ny finoana.”
The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.
Ny fikomiana tamin’ny 1863 no fiandohan’ny fandavana ireo firavaka sarobidin’i Miller izay naseho taratra teo amin’ireo takela-bato roa ao amin’i Habakoka. Ao amin’ny toko faharoa amin’i Habakoka, ny “adihevitra” ao amin’ny andininy voalohany dia miteraka amin’ny farany sokajin’olona mpivavaka roa, izay aseho noho ny tsy fitovian-kevitr’izy ireo momba ilay hafatra izay niandry.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Indro, ny fanahiny izay miavonavona dia tsy marina ao anatiny; fa ny marina ho velona amin’ny finoany. Habakoka 2:4.
The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.
Ny “finoana” an’ny “marina” ao amin’ny “ady hevitra” ao amin’ny Habakoka toko faharoa dia niorina tamin’ilay “fahitana” izay nosoratana mazava teo ambonin’ny takela-bato. Tamin’ny fikomiana tamin’ny 1863, dia tanteraka ny dingana voalohany hanesorana izay voasoratra teo amin’ny takela-bato, tamin’ireo izay tsy nanana intsony ny finoan’ny “marina.” Ny fikomiana tamin’ny 1863 dia naneho ny voa voalohan’ilay fikomiana izay hiafara amin’ny fametrahana ho voaaro ao amin’ny 1957 ny famaritana sandoka ny fotopampianaran’ny fanamarinana amin’ny finoana.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Ny Tompo, noho ny famindram-pony lehibe, dia nandefa hafatra sarobidy indrindra ho an’ny olony tamin’ny alalan’ireo Loholona Waggoner sy Jones. Io hafatra io dia natao hampiseho amin’izao tontolo izao amin’ny fomba misongadina kokoa ny Mpamonjy nasandratra, dia Ilay fanatitra noho ny fahotan’izao tontolo izao manontolo. Nampiseho ny fanamarinana amin’ny finoana ao amin’ilay Mpiantoka izany; nanasa ny olona handray ny fahamarinan’i Kristy izy, izay aseho miharihary amin’ny fankatoavana ny didin’Andriamanitra rehetra. Maro no efa tsy nahita intsony an’i Jesosy. Nila ny hitodihan’ny masony ho amin’ny Tenany maha-Andriamanitra Azy, ny fahamendrehany, ary ny fitiavany tsy miova ho an’ny taranak’olombelona izy ireo. Efa nomena eo an-tanany ny fahefana rehetra, mba hahafahany mizara fanomezana be dia be ho an’ny olona, ka manome ny fanomezana tsy hita pesipesenina, dia ny fahamarinany manokana, ho an’ny mpandraharaha olombelona tsy manan-kery. Izany no hafatra izay nandidian’Andriamanitra homena an’izao tontolo izao. Izany no hafatry ny anjely fahatelo, izay tsy maintsy torina amin’ny feo mahery, sady arahina ny firotsahan’ny Fanahiny amin’ny fatra lehibe.” Testimonies to Ministers, 91.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
“Ny fahamarinana ho an’izao andro izao, dia ny hafatry ny anjely fahatelo, no tokony hotorina amin’ny feo mahery, izany hoe amin-kery mitombo hatrany, arakaraka ny anatonantsika ilay fitsapana lehibe farany.” The 1888 Materials, 1710.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Efa antomotra amintsika indrindra ny fotoam-pitsapana, fa efa nanomboka ny antso mafy ataon’ilay anjely fahatelo ao amin’ny fanambarana ny fahamarinan’i Kristy, Ilay Mpanavotra mamela heloka. Izany no fiandohan’ny fahazavan’ilay anjely izay hameno ny tany rehetra ny voninahiny.” Selected Messages, boky 1, 362.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Ny ranonorana aoriana dia hirotsaka amin’ny olon’Andriamanitra. Anjely mahery iray no hidina avy any an-danitra, ary ny tany rehetra dia hazavain’ny voninahiny.” Review and Herald, 21 Aprily 1891.