The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.
Ang paghimagsik sa bulawang nating baka ni Aaron sa sinugdanan sa karaang Israel, sa paagi sa tagnaon nga kaangayan, nagkatugbang sa paghimagsik ni Jeroboam sa sinugdanan sa napulo ka mga banay sa amihanang gingharian sa Ephraim. Kining mga balaang kasaysayan nagatipo sa paghimagsik sa Adventismo niadtong 1863.
There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.
Mazava ho azy fa misy vavolombelona hafa koa momba ny taona 1863, nefa i Arona sy i Jeroboama mpanjaka no manome vavolombelona izay mifanindry ambonin’ny tantaran’ny taona 1863, ary ireo tantara rehetra ireo dia maneho ny fihetsiky ny iray hetsy sy efatra amby efapolo arivo, izay ilay tandroka Protestanta, tsy amin’ny andro farany amin’ny fanjakana fahenina ao amin’ny faminaniana ara-Baiboly ihany, fa hatrany amin’ny famaranana ny fotoam-pahasoavana mihitsy. Ireo tantara ireo koa dia miresaka ny tantara mifanandrify amin’ilay tandroka Repoblikana ao amin’ny fanjakana fahenina.
It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.
Amin’ny ankapobeny dia fahamarinana tena sarotra eken’ireo izay mino ny hoe ny fiangonana Advantista Mitandrina ny Andro Fahafito no vahoaka sisa tavelan’Andriamanitra amin’ny faran’izao tontolo izao. Izany finoana izany no fahadisoantsika voalohany. Tsy misy porofo ara-Baiboly milaza fa ny fiangonana Laodikia no maneho ilay vahoaka asandratra ho famantarana mandritra ny fotoan-tsarotra amin’ny lalàn’ny Alahady. Ny fahadisoantsika voalohany dia ny fanekena ilay fotokevitra diso hoe izany no izy. Ilay famantarana amin’ny faran’izao tontolo izao dia ahitana ireo izay noroahin’ny mpikamban’ny synagogan’i Satana.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Ary hanangana faneva ho an’ny firenena Izy, ary hanangona ny voaroaka amin’ny Isiraely, sy hampivory ny olona miparitaka amin’ny Joda avy amin’ny vazan-tany efatra. Isaia 11:12.
It is Laodicean Adventists that cast out those that are to be the ensign.
Ny Advantista Laodiseana no mandroaka ireo izay ho famantarana.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
Mihainoa ny tenin’i Jehovah, ianareo izay mangovitra noho ny teniny; Hoy ireo rahalahinareo izay nankahala anareo sady nandroaka anareo noho ny anarako: Aoka homem-boninahitra anie Jehovah; nefa hiseho ho fifalianareo Izy, ary izy kosa ho menatra. Isaia 66:5
Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.
Ireo izay famantarana dia ariana noho ny “anarana”-n’i Kristy. Ny anarana izay miteraka ny fankahalana dia Alfa sy Omega, fa ny foto-kevitry ny Alfa sy Omega no manondro mazava tsara izay asehon’ny fiangonana Advantista Mitandrina ny Andro Fahafito ao amin’ny faminanian’ny Baiboly. Ny fanoharana momba ireo virijina folo dia maneho ny Advantisma.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Ny fanoharana ny amin’ireo virijina folo ao amin’ny Matio 25 dia maneho koa ny fanandraman’ny vahoaka Adventista.” The Great Controversy, 393.
The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.
Nisakombona tamin’ny fiandohan’ny Advantisma ilay fanoharana, ary tanteraka indray hatramin’ny litera farany izy amin’ny farany.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Matetika aho no asaina mijery ny fanoharana momba ireo virijina folo, izay ny dimy tamin’ireo dia hendry, ary ny dimy adala. Efa tanteraka ary mbola ho tanteraka hatramin’ny litera farany io fanoharana io, satria manana fampiharana manokana amin’izao andro izao izy, ary, tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka ary mbola hitohy ho fahamarinana ankehitriny mandra-pahatongan’ny faran’ny fotoana.” Review and Herald, 19 Aogositra 1890.
The foolish virgins that wake up and recognize they have no oil are the Laodiceans.
Ny virijina adala izay mifoha ka mahatsapa fa tsy manana diloilo izy dia ny Laodikiana.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Ny toetry ny Fiangonana asehon’ireo virijina adala dia lazaina koa ho ny toetry ny Laodikia.” Review and Herald, 19 Aogositra 1890.
The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.
Ny tolon’ireo virijina hendry, izay aseho koa ho ny fiangonana Filadelfiana, dia amin’ny fiangonana iray izay milaza fa Jiosy izy, nefa tsy izany.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Indro, hataoko avy amin’ny synagogan’i Satana izy, dia izay milaza fa Jiosy izy nefa tsy izany, fa mandainga; indro, hataoko ho avy hiankohoka eo anoloan’ny tongotrao izy, ary hahalala fa efa tia anao Aho. Apokalypsy 3:9
Sister White addresses this verse in the very first publication after the great disappointment.
I Ellen White dia miresaka ity andininy ity ao amin’ny boky voalohany indrindra nivoaka taorian’ilay fahadisoam-panantenana lehibe.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
“Heverinao fa hovonjena amin’ny farany ireo izay miankohoka eo anoloan’ny tongotry ny olo-masina, (Apokalypsy 3:9). Eto dia tsy maintsy tsy hifanaraka aminao aho; fa nasehon’Andriamanitra ahy fa io sokajin’olona io dia Advantista nanao fanekem-pinoana, izay nihemotra, ka ‘manombo indray ho an’ny tenany ny Zanak’Andriamanitra sy mampahamenatra Azy ampahibemaso.’ Ary amin’ny ‘ora fakam-panahy,’ izay mbola ho avy, mba hampisehoana ny tena toetran’ny tsirairay, dia ho fantatr’izy ireo fa very mandrakizay izy; ary resin’ny fangirifirian-tsaina lalina, dia hiankohoka eo anoloan’ny tongotry ny olo-masina izy.” Teny ho an’ny Andian’ondry Kely, 12.
In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.
Ao amin’ny toko fahadimin’ny bokin’i Isaia no ahitana voalohany ny hiran’ny tanim-boaloboka, izay nampiasain’i Kristy tatỳ aoriana.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5:1–4.
Ankehitriny dia hihira ho an’ilay malalako indrindra aho, dia hira momba ny malalako mikasika ny tanimboalobony. Ny malalako indrindra dia nanana tanimboaloboka teo amin’ny havoana mahavokatra indrindra; ary nasiany fefy manodidina izy, ka nesoriny ny vato tao aminy, ary namboleny voaloboka tsara indrindra, sady nanorina tilikambo teo afovoany izy, ary nanao famiazam-boaloboka tao anatiny koa; dia nanantena izy fa hamoa voaloboka izany, nefa dia voaloboka dia no namoany. Ary ankehitriny, ianareo mponina ao Jerosalema sy lehilahy amin’ny Joda, mba mitsarà, masìna ianareo, ny amiko sy ny tanimboaloboko. Inona koa no azo natao tamin’ny tanimboaloboko, izay tsy nataoko tao aminy? Koa nahoana, raha nanantena aho fa hamoa voaloboka izy, no voaloboka dia no namoany? Isaia 5:1–4.
The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.
Na fanoharana, na ao amin’ny Testamenta Taloha na ao amin’ny Testamenta Vaovao, dia manondro ny fiangonan’Andriamanitra ho lavin’Andriamanitra noho izy nandà tsy hamokatra ny voa izay nananganana azy hamoaka. Ao amin’ny Isaia toko fahadimy, eo amin’ny famaranana ny fanoharana, dia aseho ny famaizana ny tanimboaloboka, sady mampanantena koa ny hanandratra faneva ho an’ny firenena. Mazava fa tsy ny tanimboaloboka no faneva.
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 5:25, 26.
Koa dia mirehitra amin’ny olony ny fahatezeran’i Jehovah, ka ahinjiny hamely azy ny tanany, ary kapohiny izy; dia mangovitra ny havoana, ary ny fatiny dia toy ny fako eo afovoan’ny arabe. Na dia amin’izany rehetra izany aza, tsy miala ny fahatezerany, fa mbola ahinjitra ihany ny tanany. Ary hanangana faneva ho an’ireo firenena avy any lavitra Izy, ary hisioka aminy hatramin’ny faran’ny tany; ary, indro, ho avy haingana dia haingana izy. Isaia 5:25, 26.
When Jesus later sang the song as a parable His conclusion was just as decisive.
Rehefa no nanao ilay hira ho fanoharana i Jesosy tatỳ aoriana, dia hentitra tahaka izany koa ny famaranany.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Henoy parabolà hafa ianareo: Nisy tompon-trano anankiray izay namboly tanim-boaloboka, dia nasiany fefy manodidina, nihady famiazam-boaloboka tao anatiny, nanorina tilikambo, ary nampanofa azy tamin’ny mpiasa mpamboly, dia lasa nankany an-tany lavitra. Ary rehefa antomotra ny fotoan’ny voa, dia naniraka ny mpanompony ho any amin’ireo mpamboly izy mba handray ny vokatry ny tanim-boaloboka. Fa nosamborin’ireo mpamboly ny mpanompony, ka ny anankiray nokapohiny, ny anankiray novonoiny, ary ny anankiray notoraham-bato. Dia naniraka mpanompo hafa indray izy, maro noho ny teo aloha; ary nataony toy izany koa ireo. Fa nony farany indrindra dia ny zanany no nirahiny ho any aminy, ka hoy izy: Hanaja ny zanako ireo. Kanjo rehefa hitan’ireo mpamboly ny zanany, dia nifampilaza izy hoe: Izy no mpandova; andeha hovonointsika izy, ary aoka horobaintsika ny lovany. Dia nosamboriny izy, navoakany teo ivelan’ny tanim-boaloboka, ary novonoiny. Koa rehefa tonga ny tompon’ny tanim-boaloboka, inona no hataony amin’ireo mpamboly ireo? Hoy ireo taminy: Haringany amin’ny faharavana mahatsiravina ireo olon-dratsy ireo, ary hampanofainy amin’ny mpamboly hafa ny tanim-boalobony, dia ireo izay hanome azy ny vokatra amin’ny fotoany avy. Hoy Jesosy taminy: Moa tsy mbola novakinareo tao amin’ny Soratra Masina va hoe: Ny vato izay nolavin’ny mpanao trano, io no tonga fehizoro; avy tamin’ny Tompo izany, ary mahagaga eo imasontsika? Koa izany no ilazako aminareo fa ny fanjakan’Andriamanitra dia halaina aminareo ka homena firenena izay mamoa ny vokany. Ary na zovy na zovy no ho lavo amin’io vato io dia ho torotoro; fa izay hianjerany kosa dia hototoina ho vovoka. Ary rehefa ren’ny lohan’ny mpisorona sy ny Fariseo ny fanoharany, dia tsapany fa izy ireo no nolazainy. Matio 21:33–45.
The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.
Ny fiangonana Advantista Mitandrina ny Andro Fahafito any Laodikia dia tsy ilay faneva asandratra. Ny tanimboaloboka amin’ny andro farany, izay natao tandindon’i Isiraely fahiny, dia ny fiangonana Advantista Mitandrina ny Andro Fahafito any Laodikia; kanefa hisy firenena hamoaka ny voa izay mahafeno fepetra ho voaloham-bokatra, dia izay maha-izy azy ny iray hetsy sy efatra alina sy efatra arivo.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ireo no tsy mba voaloto tamin’ny vehivavy; fa virijiny izy. Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo no navotana avy tamin’ny olona, ho santatra ho an’Andriamanitra sy ho an’ny Zanak’ondry. Apokalypsy 14:4
As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.
Amin’ny maha-faneva azy dia hampiasain’ny Tompon-trano izy ireo mba hampidirana ny fijinjana farany. Ny fiangonana Advantista Mitandrina ny Andro Fahafito ao Laodikia no tanimboaloboka izay nandà ny vato fehizoro niorina tamin’ny fito heny an’i Mosesy. Hatramin’izay no nirodanany tsikelikely ho ao anatin’ny aizina lalina kokoa hatrany. Ny faneva dia ho “fakan’i Jese.” Ny fakan’i Jese, na Davida, dia maneho ilay fahamarinana farany indrindra nasehon’i Jesosy tamin’ireo Jiosy mpanohitra teny tamin’ny androny. Izany dia tandindon’ny foto-kevitry ny Alfa sy Omega, izay lavin’ireo mpiasa ratsy tao amin’ny tanimboaloboka, na tamin’i Isiraely fahiny na amin’i Isiraely ankehitriny, ka tsy mety takany.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
Ary amin’izany andro izany dia hisy Solofon’i Jese, izay hijoro ho fanevan’ny firenena; izy no hotadiavin’ny Jentilisa; ary ny fitsaharany dia ho voninahitra. Isaia 11:10.
Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.
Mazava tsara no anehoan’i Sister White sy James White fa tamin’ny 1856 dia efa tonga Laodikia ny hetsika; koa rahoviana no ambarany fa mba nanaiky ny hafatra ho an’ny Laodikiana izany? Tsy nisy mihitsy izany nataony. Ny hadisoantsika voalohany dia ny fanekena ilay filazana fa ny fiangonana Advantista Mitandrina ny Andro Fahafito dia fiangonana nandresy teo am-pandalovany ny tantara. Ny mifanohitra amin’izany indrindra no marina. Raha manaiky io foto-kevitra diso voalohany io isika, dia akombona ny masontsika amin’ireo zava-misy ara-paminaniana izay mampianatra ny mifanohitra amin’izany. Ohatra, imbetsaka i Sister White no manambara fa ny tantara sy ny fanandraman’i Isiraely fahiny ara-bakiteny dia fanoharana ny fanandramana sy ny tantaran’i Isiraely maoderina ara-panahy. Matetika, rehefa manondro an’i Isiraely fahiny ho ohatra ho an’i Isiraely maoderina izy, dia sady mitanisa miaraka amin’izany koa ny fanambaran’ny apostoly Paoly malaza momba io zava-misy io ihany.
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.
Ary izany zavatra rehetra izany dia nanjo azy ho fanoharana; ary voasoratra ho fampitandremana ho antsika izany, dia isika izay tratran’ny faran’izao tontolo izao. 1 Korintiana 10:11.
The apostle Paul in verse eleven is summarizing the previous ten verses.
Ao amin’ny andininy faha-iraika ambin’ny folo, ny apostoly Paoly dia mamintina ireo andininy folo teo aloha.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.
Ary koa, ry rahalahy, tsy tiako hitoetra amin’ny tsy fahalalana ianareo, fa ny razantsika rehetra dia teo ambanin’ny rahona, ary izy rehetra dia nita ny ranomasina; ary izy rehetra dia natao batisa ho amin’i Mosesy tao amin’ny rahona sy tao amin’ny ranomasina; ary izy rehetra dia nihinana ny sakafo ara-panahy iray ihany; ary izy rehetra dia nisotro ny fisotro ara-panahy iray ihany; fa nisotro tamin’ilay Vatolampy ara-panahy izay nanaraka azy izy; ary Kristy no ilay Vatolampy. Nefa tamin’ny maro tamin’izy ireo dia tsy sitrak’Andriamanitra, fa naringana tany an-efitra izy. Ary ireo zavatra ireo dia tonga ohatra ho antsika, mba tsy hitsiriritantsika zava-dratsy, tahaka ny nitsiriritan’izy ireo koa. Ary aza mba manompo sampy ianareo, tahaka ny sasany tamin’izy ireo; araka ny voasoratra hoe: “Ny olona nipetraka hihinana sy hisotro, dia nitsangana hilalao.” Ary aza mijangajanga isika, tahaka ny nataon’ny sasany tamin’izy ireo, ka maty tamin’ny indray andro ny telo amby roa alina. Ary aza maka fanahy an’i Kristy isika, tahaka ny naka fanahy nataon’ny sasany tamin’izy ireo koa, ka ringanin’ny menarana izy. Ary aza mimonomonona ianareo, tahaka ny nimonomononan’ny sasany tamin’izy ireo koa, ka naringan’ilay mpandrava. 1 Korintiana 10:1–10.
Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.
Paoly sy Ranabavy White dia tsy mampiasa ny Isiraely fahiny ho ohatra amin’ny vahoaka nandresy sy marina. Ny mifanohitra amin’izany mihitsy aza. Paoly dia mamintina ireo andininy folo voalohany ireo ao amin’ny andininy fahiraika ambin’ny folo, ary avy eo ao amin’ny andininy manaraka dia milaza ny lesona izay tokony hampitain’ny tantaran’ny Isiraely fahiny amin’ireo izay hahita.
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
Koa aoka izay mihevitra fa mitsangana hitandrina, fandrao ho lavo izy. 1 Korintiana 10:12.
Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.
Israely fahiny dia manome ohatra momba ny vahoaka iray izay nantsoin’Andriamanitra, notarihin’Andriamanitra, nahatanteraka ny faminanian’Andriamanitra, nefa nikomy tamin’Andriamanitra tamin’ny dingana rehetra nalehany, ary nony farany dia nanombo tamin’ny hazo fijaliana ny Mpahary ny lanitra sy ny tany! Tsy sarotra amin’ny Advantista ny manaiky ireo zava-misy ireo momba an’i Israely fahiny, kanefa mahalana izy ireo no mamela ny fampitandremana nokendrena hiditra sy handrava ny fahajambany laodikiana. Mety hanonona ireo andalan-teny izay ilazan-dRahavavy White fa ny fiangonana no anakandriamaso eo imason’Andriamanitra izy ireo, ary marina izany, nefa ny fitiavan’Andriamanitra ny olony tsy manarona lamba ny tena toe-piainany akory. Izay tiany no anarin’Andriamanitra sy faiziny. Na dia anakandriamaso eo imason’Andriamanitra aza ny fiangonan’Andriamanitra, dia nofintinin’i Jesosy tamin’ny fomba mazava tsara ny fifandraisany amin’izany anakandriamaso izany, dia ilay anakandriamasony.
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.
Ry Jerosalema, Jerosalema, izay mamono ny mpaminany sy mitora-bato izay nirahina ho aminao; impiry re no naniriako hanangona ny zanakao, tahaka ny akoho manangona ny zanany ao ambanin’ny elany, nefa tsy nety ianareo! Indro, avela ho lao aminareo ny tranonareo; ary lazaiko aminareo marina tokoa: tsy hahita Ahy intsony ianareo mandra-pahatongan’ny fotoana izay hilazanareo hoe: Isaorana anie Izay avy amin’ny anaran’ny Tompo. Lioka 13:34, 35.
The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.
Ny fanontaniana tokony hapetraka dia izao: “Moa ve i Jesosy tena maneho ny farany amin’ny alalan’ny fiandohana? Moa ve ny Isiraely fahiny tena maneho ny Isiraely maoderina?” Ny olana tamin’ny Isiraely fahiny nandritra ny tantarany manontolo dia ny ninoany fa ny lova sy fiaviany no nanaporofo fa vahoakan’Andriamanitra izy, ka noho izany dia tsy mety ho zavatra hafa izy afa-tsy vahoakan’Andriamanitra. Izany no antony, tamin’ny andron’i Jeremia, nanaovany fanambarana fa tempolin’i Jehovah izy.
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.
Ny teny tonga tamin’i Jeremia avy tamin’i Jehovah nanao hoe: Mijoroa eo am-bavahadin’ny tranon’i Jehovah, ka torio eo izany teny izany, ary lazao hoe: Henoy ny tenin’i Jehovah, ianareo rehetra avy amin’ny Joda, izay miditra amin’ireto vavahady ireto mba hiankohoka amin’i Jehovah. Izao no lazain’i Jehovah, Tompon’ny maro, Andriamanitry ny Isiraely: Ahitsio ny làlanareo sy ny fanaonareo, dia hampitoeriko amin’ity toerana ity ianareo. Aza matoky teny mandainga ianareo ka manao hoe: Ny tempolin’i Jehovah, ny tempolin’i Jehovah, ny tempolin’i Jehovah, ireto. Jeremia 7:1–4.
This very same delusion was also emphasized by John the Baptist.
Io fahadisoana izany indrindra no nohamafisin’i Jaona Mpanao Batisa koa.
And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.
Ary nataon’i Jaona batisa tao Jordana izy, ka niaiky ny fahotany. Fa nony hitany fa maro tamin’ny Fariseo sy Sadoseo no tonga hanatona ny batisany, dia hoy izy taminy: Ry taranaky ny menarana, iza no nampitandrina anareo handositra ny fahatezerana ho avy? Koa mamoazà voa mendrika ny fibebahana; ary aza mihevitra ny hanao anakampo hoe: Manana an’i Abrahama ho rainay izahay; fa lazaiko aminareo fa hain’Andriamanitra atao ny manangana zanaka ho an’i Abrahama avy amin’ireto vato ireto. Ary ankehitriny koa ny famaky dia efa mipetraka eo am-pototry ny hazo; koa ny hazo rehetra izay tsy mamoa voa tsara dia hokapaina ka hatsipy any anaty afo. Matio 3:6–10.
The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.
Ny fahazoan-kevitra tena diso ao anatin’ny Advantisma ihany, izay asehon’ilay teny hoe: “Tempolin’i Jehovah izahay,” sy ny fiheverana fa isika no “taranaka” ara-panahin’i Abrahama, no fanehoana lehibe indrindra ny fahajamban’i Laodikia.
“God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.
“An’Andriamanitra dia mandefa iraka hilaza amin’ny olony izay tokony ho izy sy tokony hataony mba hankatoavany ny lalàny momba ny fahamarinana, izay raha ataon’ny olona, dia ho velona amin’izany koa izy. Tokony ho tia an’Andriamanitra ambonin’ny zavatra rehetra izy, ka tsy hanana andriamani-kafa eo anoloany; ary tokony ho tia ny namany tahaka ny tenany izy, ka hanao aminy izay iriny hataon’ny namany aminy kosa.
“Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.
“Tsy misy na dia tendron-tsoratra iray amin’ny lalàna masin’Andriamanitra aza tokony hoheverina ho maivana na hotanterahina amin’ny tsy fanajana. Izay mandika ny hoe: ‘Izao no lazain’i Jehovah,’ dia mijoro eo ambanin’ny sainam-panjakan’ilay andrianan’ny aizina, ka miodina amin’ny Mpahary sy Mpanavotra azy. Izy ireo dia mitaky ho azy ny teny fikasana nomena ny mankatò, ka manao hoe: Ny tempolin’i Jehovah, ny tempolin’i Jehovah no izahay, nefa manala baraka an’Andriamanitra amin’ny fanolokoloana diso ny toetrany, amin’ny fanaovana ireo zavatra nolazainy taminy tsy hatao mihitsy. Manorina fitsipika izay tsy nomen’Andriamanitra izy ireo. Mamitaka ny ohatra ataony, ary manimba ny herin’ny fitaomany. Tsy fahazavana eo amin’izao tontolo izao izy, satria tsy manaraka ny foto-kevitry ny fahamarinana.”
“Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .
“Tsy misy famadihana lehibe kokoa azon’ny olona atao amin’Andriamanitra noho ny fanaovana tsinontsinona ny mazava izay alefany ho azy. Izay manao izany dia mamitaka ny tsy mahalala, satria manangana famantarana mamitaka izy. Mivadika lalandava amin’ny foto-kevitra madio izy....”
“In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.
“Araka ny tenin’ny Soratra Masina dia ambara amintsika mazava ny antony nahatonga ny fandravàna tamin’ny firenena jiosy. Nanana fahazavana lehibe izy ireo, fitahiana be dia be, ary fanambinana mahagaga. Kanefa hita fa tsy nahatoky tamin’ny adidy nankinina taminy izy ireo. Tsy nikarakara tamim-pahamarinana ny tanim-boaloboky ny Tompo izy, na nanolotra taminy ny voany avy aminy. Nanao zavatra toy ny hoe tsy misy Andriamanitra izy ireo, ka noho izany dia nihatra taminy ny loza.” Manuscript Releases, boky 14, 343–345.
Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.
Ninoan’i Isiraely fa noho izy ireo nofidin’Andriamanitra tamin’ny fiandohan’ny tantarany, dia ho vahoakany voafidy mandrakariva izy. Mbola ratsy noho izany aza, dia nino koa izy ireo fa satria izy no vahoakany voafidy, dia hanome voninahitra azy Izy, na dia nandà tsy hanome voninahitra Azy aza izy ireo. Ara-paminaniana, dia vahoakany voafidy izy ireo mandra-pandroahana azy tamin’ny fisaraham-panambadiana, kanefa tsy mba ilay vahoaka nirìn’Andriamanitra hahatongavany mihitsy izy. Ny fahamarinan’ny vahoaka voafidy dia tsy faritan’izay heveriny ho maha-izy azy. Isiraely fahiny no ohatra fototra maneho ny fiangonana Advantista Mitandrina ny Andro Fahafito, saingy rehefa ekena ilay fiheverana diso fa izy no misolo tena ny iray hetsy sy efatra amby efapolo arivo amin’ny faran’izao tontolo izao, dia miseho ny fahajamban’i Laodikia, tahaka ny an’i Isiraely fahiny. Ny Advantisma dia mino sy mampianatra fa izy no vahoaka sisa tavela an’Andriamanitra amin’ny faran’izao tontolo izao, na dia eo aza ny porofo mazava manohitra izany.
The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.
Arakaraka ny anatonantsika ny fiafaran’ny fotoam-pahasoavana no tsy maintsy hihamafy sy hihitsy kokoa ny hafatra ho an’ny vahoakan’i Laodikia. Raha tsy ariana ho an’ny fahamarinana izany foto-kevitra diso izany, dia miafina ao ambanin’ny saron’ny lovantsofina sy ny fanao ny ohatr’i Arona sy Jeroboama ary ny 1863. Efa akaiky loatra ny fiafaran’ny fotoam-pahasoavana ka tsy azo afenina ao ambanin’izany sarona izany intsony.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.
Ary izao no fanamelohana: tonga amin’izao tontolo izao ny mazava, nefa aleon’ny olona ny maizina noho ny mazava, satria ratsy ny asany. Fa izay rehetra manao ratsy dia mankahala ny mazava, ary tsy manatona ny mazava, fandrao haseho ho meloka ny asany. Jaona 3:19, 20.
The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.
Ny tantaran’ireo fihemorana tamin’ny Adventisma dia voarakitra ao amin’ny Tenin’Andriamanitra ara-paminaniana. Zava-misy ara-paminaniana izany. Ny porofo voalohany momba izany dia ny Isiraely fahiny. Ny Isiraely fahiny dia tantaran’ny fihemorana mitohy sy mihamafy hatrany, kanefa ny Baiboly sy ny Spirit of Prophecy dia mampianatra fa ny Isiraely fahiny dia tandindon’ny Isiraely maoderina. Na dia mampalahelo aza izany, dia mbola tsy nisy fotoana naha-zava-dehibe kokoa ny fahatakarana io fahamarinana io noho izao fotoana ankehitriny izao. Ny zavatra avoaka amin’ny famahana tombo-kase miaraka amin’ny Revelation of Jesus Christ dia izao zava-misy izao: ny tantaran’ny Adventisma amin’ny maha-tandroka Protestanta azy dia mifanaraka tsipika amin’ny tantaran’ny tandroka Repoblikana. Samy manome vavolombelona faharoa ho an’ny iray avy izy roa tonta, ary ny fandavana ny hahita tsara ny iray amin’ireo vavolombelona dia manakana miaraka amin’izay koa ny vavolombelona iray hafa tsy ho fantatra.
The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.
Ny taranak’i Arona sy Jeroboama ary ny taona 1863 dia manondro ny fiandohan’ny Israely ara-panahy maoderina; ary amin’ny fanaovana izany dia manondro koa ny fiandohan’ilay tandroka Repoblikana izy ireo. Ny hafatry ny anjely fahatelo dia fampitandremana manohitra ny fandraisana ny mariky ny bibidia. I Etazonia no voalohany mandany lalàna Alahady, ary avy eo manery izao tontolo izao manontolo hanao toy izany koa.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Hanaraka ny ohatry ny Etazonia ireo firenena vahiny. Na dia izy aza no mitarika mialoha, dia mbola ho tonga amin’ny olontsika any amin’ny faritra rehetra amin’izao tontolo izao ihany izany krizy izany.” Testimonies, boky faha-6, 395.
The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.
Ny fahamarinana ara-paminaniana mifandray amin’ny krizin’ny lalàn’ny Alahady dia tsy azo sarahina amin’ny asan’i Etazonia. Ilay biby avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo no fanjakana fahenina amin’ny faminanian’ny Baiboly, izay manjaka mandritra ny fitopolo taona ara-paminaniana araka ny Isaia telo amby roa-polo. Io no biby avy amin’ny tany izay manana tandroka roa. Ankehitriny dia voaseho tsikelikely ny fahamarinana mifandray amin’ny fifandraisan’ireo tandroka roa ireo, nefa ho an’ireo ihany izay misafidy ny hahatakatra fa i Jesosy no manatanteraka ny fanokafana ny Apokalypsin’i Jesosy Kristy amin’ny fampiasana ny fiandohan’ny zavatra iray mba hanehoana ny fiafaran’ny zavatra iray.
The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.
Etazonia dia nanomboka ho fanjakana fahenina ao amin’ny faminanian’ny Baiboly tamin’ny taona 1798, ary nandritra ny dimy amby enimpolo taona nanaraka, ireo tandroka roa izay hiara-handalo ny tantara dia napetraka tao anatin’ny toe-javatra iray azo fantarina, nefa ho an’izay manaiky hahita ihany. Ny dimy amby enimpolo taona izay aseho ao amin’ny Isaia toko faha‑fito dia nanomboka tamin’ny 742 tal. J.K. ary nifarana tamin’ny 677 tal. J.K. Hatramin’ny 1798 ka hatramin’ny 1863 dia naverina indray ireo taona ireo. Ireo dimy amby enimpolo taona ireo dia manondro fizotry ny krizy ao amin’ireo tandroka roa tonta.
By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.
Tamin’ny taona 1863 dia nifarana ny vanim-potoana fanombohan’ireo “andron’ny mpanjaka iray” ara-paminaniana ao amin’ny Isaia toko faha-roa amby roapolo, ary tamin’izany no nanorenany ireo mariky ny lalana ara-paminaniana ho an’ny vanim-potoana famaranana amin’ny “andron’ny mpanjaka iray.” Ny fiafaran’ilay fitopolo an’ohatra ao amin’ny Isaia toko faha-roa amby roapolo dia asehon’ireo dimy amby enimpolo taona voalohany. Ny vanim-potoana manomboka amin’ny 1863 ka hatramin’ny fotoanan’ny farany tamin’ny 1989 dia ny vanim-potoanan’ny fiangonana Advantista Laodikia, izay nanomboka tamin’ny hetsika Millerita ary mifarana amin’ny hetsiky ny efatra arivo amby iray alina sy efatra alina sy iray hetsy. Mba hahatakarana ny vanim-potoana amin’ny farany, dia tsy maintsy takatsika ny vanim-potoana tany am-piandohana. Tsy hain’ny Advantisma ny manao izany, satria ny fiandohany dia voamariky ny fandavany ny fianianan’i Mosesy, izay manondro ireo dimy amby enimpolo taona mihitsy, izay maneho ny fiandohana sy ny fiafaran’ny Advantisma ary i Etazonia.
For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.
Noho io antony io, ary antony manan-danja lehibe izany, dia niezaka ity lahatsoratra ity hanorina zava-misy ara-paminaniana iray izay esorin’ny Liona avy amin’ny firenen’i Joda amin’izao fotoana izao ny tombo-kaseny. Izany zava-misy izany dia izao: raha tsy manaiky hamantatra ianao fa ny fiangonana Advantista Mitandrina ny Andro Fahafito dia tao amin’ny toe-javatra Laodikia hatrany, dia tsy afaka ara-lojika hizara marina ny tantaran’ny Advantisma ianao; ary raha tsy mizara marina ny tantaran’ny Advantisma, dia tsy mahavita mamantatra marina ny tandrokan’ny Repoblikanisma ianao.
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.
Fa raha efa tafatsoaka tamin’ny fahalotoan’izao tontolo izao izy ireo tamin’ny fahalalana ny Tompo sy Mpamonjy, dia i Jesosy Kristy, nefa tafiditra sy voafandrika ao indray ka resin’izany, dia ratsy noho ny teo aloha ny fiafarany. Fa tsara kokoa ho azy ny tsy nahalala ny lalan’ny fahamarinana, toy izay rehefa nahalala izany, dia miala amin’ny didy masina izay natolotra azy. Fa tanteraka aminy ny ohabolana marina hoe: “Ny alika miverina amin’ny loany indray”; ary koa: “Ny kisoa izay efa voasasa dia miverina mihosinkosina ao amin’ny fotaka.” 2 Petera 2:20–22.