The book of Joel is perhaps the most direct revelation of the latter rain in the Scriptures, and Joel opens up by first referencing the four generations of apostasy accomplished by the Laodicean Seventh-day Adventist church. Those four generations of escalating destruction represented in Joel’s opening verses align with the four escalating abominations of Ezekiel chapter eight. 1863 unto 1888 represents the first generation, and it represents the rejection of the foundational message of the Millerites as represented upon the 1843 and 1850 pioneer charts, represented in Habakkuk chapter two, and that symbolizes the covenant as represented by the two tables of the Ten Commandments.
Ny bokin’i Joela angamba no fanambarana mivantana indrindra momba ny ranonorana farany ao amin’ny Soratra Masina, ary i Joela dia manomboka amin’ny fanondroana voalohany ireo taranaka efatra amin’ny fivadiham-pinoana izay tanterahin’ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana. Ireo taranaka efatra ireo, izay asehon’ny andininy fanokafana ao amin’i Joela ho fandringanana miha-mitombo, dia mifanaraka amin’ireo fahavetavetana efatra miha-mitombo ao amin’ny Ezekiela toko faha-valo. Ny taona 1863 ka hatramin’ny 1888 no maneho ny taranaka voalohany, ary izany dia maneho ny fandavana ny hafatra fototra navelan’ny Millerita araka izay naseho teo amin’ny tabilao pioniera 1843 sy 1850, izay aseho ao amin’ny Habakoka toko faharoa, ary izany dia tandindon’ny fanekena araka izay asehon’ny vato fisaka roa misy ny Didy Folo.
1888 to 1919 represent the generation that rejected the experience of righteousness by faith, that produces an experience represented by the church of Philadelphia. In the first generation the rebellion focused upon the work of leadership represented by William Miller, and in the second generation of 1888 the leadership of the Spirit of Prophecy was rebelled against. The third generation of 1919 began with William Warren Prescott’s book, The Doctrine of Christ and ended with the book, Questions on Doctrine in 1957. That third generation was the generation of compromise with the world as Adventism sought the accreditation of the medical practices of the American Medical Association, and the accreditation of their colleges by the academic scholars of apostate Protestantism and Roman Catholicism.
Ny taona 1888 hatramin’ny 1919 dia maneho ilay taranaka izay nandà ny fanandramana ny fahamarinana amin’ny finoana, izay miteraka fanandramana asehon’ny fiangonan’i Filadelfia. Tamin’ny taranaka voalohany dia nifantoka tamin’ny asan’ny fitarihana nasehon’i William Miller ny fikomiana, ary tamin’ny taranaka faharoa tamin’ny 1888 dia ny fitarihan’ny Fanahin’ny Faminaniana no notoherina. Ny taranaka fahatelo tamin’ny 1919 dia nanomboka tamin’ny bokin’i William Warren Prescott, The Doctrine of Christ, ary nifarana tamin’ny boky, Questions on Doctrine, tamin’ny 1957. Io taranaka fahatelo io no taranaky ny marimaritra iraisana tamin’izao tontolo izao, raha nitady ny fankatoavana ny Adventisma avy amin’ny fanao ara-pitsaboana nankatoavin’ny American Medical Association, sy ny fankatoavana ny kolejy nisy azy avy amin’ireo manam-pahaizana akademika ao amin’ny Protestantisma nihemotra sy ny Katolika Romana.
In the third generation the educational counsel from the pen of Ellen White was rejected and replaced with the false educational practices of the world as represented by the educational philosophy of Greece. Greek education is represented by the goddess Athena who is enshrined in the duplicate Parthenon temple in Nashville, Tennessee.
Amin’ny taranaka fahatelo dia nolavina ny torohevitra momba ny fanabeazana avy amin’ny penin’i Ellen White ka nosoloina tamin’ireo fomba fanao diso momba ny fanabeazana avy amin’izao tontolo izao, araka ny asehon’ny filozofia ara-panabeazana grika. Ny fanabeazana grika dia asehon’ny andriamanibavy Athena, izay omem-boninahitra ao amin’ilay tempolin’i Parthenon mitovy dika ao Nashville, Tennessee.
True education was exemplified in the Bible with the schools of the prophets associated with the prophet Elisha. The Maccabean revolt of 167 BC and onward to the destruction of Jerusalem in 70 AD, was in large part a protest against the inroads of Greek education into the culture and nation of the ancient literal glorious land. The protest of the Maccabees was a revolt against Greek influence at every level, but the educational influence of Greece was so pervasive in the history and the motivations of the Maccabean zealots that it cannot be separated from the reality that Greek education was perhaps the largest factor associated with the Jewish rejection of Jesus Christ as their Messiah. Books have been written identifying the negative influence of Greek education upon the Jews and false educations contribution to the Jewish rejection and crucifixion of Christ.
Ny tena fanabeazana dia naseho ho ohatra ao amin’ny Baiboly tamin’ny alalan’ireo sekolin’ny mpaminany izay nifandray tamin’i Elisa mpaminany. Ny fikomian’ny Makabeo tamin’ny 167 tal. J.K. sy nanomboka teo mandra-pahatongan’ny fandravana an’i Jerosalema tamin’ny 70 taor. J.K., dia tamin’ny ampahany lehibe dia fanoherana ny fidiran’ny fanabeazana grika tao amin’ny kolontsaina sy ny firenen’ilay tany ara-bakiteny fahiny sady be voninahitra. Ny fanoheran’ny Makabeo dia fikomiana nanohitra ny herin’ny Grika tamin’ny ambaratonga rehetra, nefa ny fitaoman’ny fanabeazana grika dia niely fatratra tokoa tao amin’ny tantara sy tao amin’ny antony nanosika ireo mafana fo Makabeo, ka tsy azo sarahina amin’ny zava-misy fa ny fanabeazana grika angamba no anton-javatra lehibe indrindra mifandray amin’ny fandavan’ny Jiosy an’i Jesosy Kristy ho Mesiany. Boky maro no nosoratana nanondro ny fiantraikany ratsin’ny fanabeazana grika teo amin’ny Jiosy sy ny anjara birikin’ny fanabeazana sandoka tamin’ny fandavan’ny Jiosy sy ny fanomboana an’i Kristy tamin’ny hazo fijaliana.
The Maccabean revolt aligns with the revolt of 1776 in the modern spiritual glorious land. There are currently over 4,000 registered universities in the United States that are built upon the philosophy of Greek and Jesuit educational practices. The anarchy and lawlessness of the past ten-plus years can be directly traced to the so-called educational centers in the United States that for decades have been indoctrinating students who were already conditioned by media and entertainment sources to accept the globalist philosophies derived from the satanic philosophies of the French Revolution period. The students of today’s universities were already conditioned into accepting the lifestyle represented by Sodom and Gomorrah before they entered the educational centers designed to attack white people, Christians and true American history. A citizen of the United States today who wishes to understand the constant two-tiered system of justice that fulfills the justice and truth being cast into the streets as identified in the Bible and Spirit of Prophecy, must understand that the current circumstances are being produced by a purposeful designed attack that is indoctrinated from the earliest years of life by a educational system designed to bring mankind under the control of elitist globalists–the dragon power!
Ny fikomiana nataon’ny Makkabeana dia mifandrindra amin’ny fikomiana tamin’ny 1776 tao amin’ilay tany ara-panahy maoderina sady be voninahitra. Amin’izao fotoana izao dia misy oniversite voasoratra anarana maherin’ny 4.000 any Etazonia, izay miorina eo ambonin’ny filôzôfian’ny fanabeazana grika sy jezoita. Ny korontana sy ny fandikan-dalàna nandritra ireo folo taona mahery lasa dia azo arahina mivantana mankany amin’ireo antsoina hoe ivon-toeram-pampianarana any Etazonia, izay nandritra ny am-polony taona maro no nampianatra foto-pisainana tamin’ireo mpianatra izay efa notezaina mialoha tamin’ny alalan’ny haino aman-jery sy ny loharanom-pialam-boly mba hanaiky ireo filôzôfia maneran-tany nipoitra avy amin’ny filôzôfia satanika tamin’ny vanim-potoanan’ny Revolisiona Frantsay. Ireo mpianatry ny oniversite amin’izao andro izao dia efa notezaina ho amin’ny fanekena ilay fomba fiaina asehon’i Sodoma sy Gomora talohan’ny nidirany tao amin’ireo ivon-toeram-pampianarana izay natao hanafihana ny fotsy hoditra, ny Kristiana ary ny tena tantara amerikanina. Ny olom-pirenena iray ao Etazonia amin’izao andro izao, izay maniry hahatakatra ilay rafitra fitsarana misy ambaratonga roa tsy mitsahatra, izay manatanteraka ny rariny sy ny fahamarinana ariana eny an-dalambe araka izay amantarana izany ao amin’ny Baiboly sy ny Spirit of Prophecy, dia tsy maintsy mahatakatra fa ireo toe-javatra ankehitriny dia vokatry ny fanafihana iray namboarina tamim-pikasana, izay ampidirina ho foto-pisainana hatramin’ny taona voalohan’ny fiainana amin’ny alalan’ny rafi-pampianarana iray natao hampiditra ny olombelona eo ambany fifehezan’ireo globalista elita — dia ilay herin’ny dragona!
There are five major themes in the writings of Ellen White; education, health reform, Christian living, The Great Controversy theme and practical godliness. Education is one of five major themes in the Spirit of Prophecy, and Ellen White was as much a biblical prophet as every prophet noted in God’s Word. Among other things, this means her life is an example of and for the one hundred and forty-four thousand. Before anyone thinks that Christ alone is to be our example; Paul states:
Misy lohahevitra dimy lehibe ao amin’ny asa soratr’i Ellen White: ny fanabeazana, ny fanavaozana ara-pahasalamana, ny fiainana kristiana, ny lohahevitry ny Ady Lehibe, ary ny toe-panahy araka an’Andriamanitra eo amin’ny fiainana andavanandro. Ny fanabeazana dia iray amin’ireo lohahevitra dimy lehibe ao amin’ny Fanahin’ny Faminaniana, ary Ellen White dia mpaminany ara-Baiboly tahaka ny mpaminany rehetra voatonona ao amin’ny Tenin’Andriamanitra. Ankoatra ny zavatra hafa, midika izany fa ny fiainany dia ohatra maneho sy ho an’ilay iray hetsy sy efatra arivo amby efatra alina. Alohan’ny hieritreretan’ny olona fa i Kristy irery ihany no tokony ho ohatra ho antsika, dia milaza i Paoly:
For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. Wherefore I beseech you, be ye followers of me. 1 Corinthians 4:15, 16.
Fa na dia manana mpampianatra iray alina ao amin’i Kristy aza hianareo, dia tsy manana ray maro; fa tao amin’i Kristy Jesosy no niterahako anareo tamin’ny alalan’ny filazantsara. Koa miangavy anareo aho: aoka hanahaka ahy hianareo. 1 Korintiana 4:15, 16.
As a prophet Ellen White is an example. There was only one time that Ellen White accepted the role as a board member, and that time was with the formation of a college that embraced the principles of true education as set forth as one of the five major themes of her ministry. That college in Madison, Tennessee is located within the metropolitan district of Nashville, Tennessee. Not only did she agree to be on the founding board of Madison college from 1904 until a year before her death in 1915, she was instrumental in selecting the land where the college was established. Nashville is the center of the Greek educational system that helped to prevent the Jews from accepting their Messiah in the history of the Maccabees, who typify the apostate Protestantism of the times in which we now live. The line of the Maccabees is firmly set forth in the hidden history of verse forty, representing the apostate Protestantism that has now been fully indoctrinated with the very same, (though a modern version) destructive fruits of Greek education.
Amin’ny maha-mpaminany azy dia ohatra i Ellen White. Indray mandeha monja i Ellen White no nanaiky handray ny anjara toeran’ny mpikambana ao amin’ny filankevi-pitantanana, ary tamin’izany fotoana izany dia tamin’ny fananganana kolejy iray izay nandray ireo foto-kevitry ny fanabeazana marina araka ny naseho ho iray amin’ireo lohahevitra lehibe dimy tamin’ny asa fanompoany. Io kolejy io, any Madison, Tennessee, dia miorina ao anatin’ny faritra metropolitana ao Nashville, Tennessee. Tsy vitan’ny hoe nanaiky ho isan’ny filankevi-panorenana ny Madison College izy nanomboka tamin’ny 1904 ka hatramin’ny herintaona talohan’ny nahafatesany tamin’ny 1915, fa izy koa no nandray anjara lehibe tamin’ny fisafidianana ny tany nanorenana ilay kolejy. Nashville no ivon’ny rafitra fanabeazana grika izay nanampy tamin’ny fanakanana ny Jiosy tsy hanaiky ny Mesiany teo amin’ny tantaran’ny Makabeo, izay maneho ara-tandindona ny Protestanta nihemotra tamin’ny androntsika ankehitriny. Ny tsipiky ny Makabeo dia aseho mazava tsara ao amin’ny tantara miafina ao amin’ny andininy faha-efapolo, maneho ny Protestanta nihemotra izay efa nampianarina tanteraka ankehitriny tamin’ireo vokatra manimba mitovy indrindra amin’ny fanabeazana grika, na dia amin’ny endriny maoderina aza.
In the third generation of Adventism, the leadership that had rejected the Spirit of Prophecy in 1888, chose to turn their educational system over to the accreditation structure of the world. Nashville represents the symbolic center of both true and false education. The prophet selected the same city that the world selected to enshrine Greek education, for unlike Greek education that is based upon separating truth into isolated subjects to destroy the whole. True education is the foundational basis of Sister White’s other four primary themes of health reform, practical godliness, Christian living, and especially the theme of The Great Controversy.
Tamin’ny taranaka fahatelo tamin’ny Adventisma, ny mpitondra izay efa nandà ny Fanahin’ny Faminaniana tamin’ny taona 1888 dia nifidy ny hanolotra ny rafi-panabeazany ho eo ambanin’ny rafitry ny fanamarinam-pankatoavan’izao tontolo izao. Nashville no misolo tena ny foibe an’ohatra iombonan’ny fanabeazana marina sy ny fanabeazana sandoka. Nofidin’ilay mpaminany ilay tanàna ihany izay nofidian’izao tontolo izao hananganana ho fahatsiarovana ny fanabeazana grika; satria ny fanabeazana marina dia tsy tahaka ny fanabeazana grika, izay miorina amin’ny fanasarahana ny fahamarinana ho taranja mitoka-monina mba handravana ny fitambaran’ny rehetra. Ny fanabeazana marina no fototra iorenan’ireo lohahevitra lehibe efatra hafa napetrak’i Sister White, dia ny fanavaozana ara-pahasalamana, ny toe-panahy araka an’Andriamanitra eo amin’ny fiainana andavanandro, ny fiainana kristiana, ary indrindra indrindra ny lohahevitry ny The Great Controversy.
Jesus always illustrates the end with the beginning, and the test in the Garden of Eden illustrates the test the world is now being confronted with. The test at the end is the same as every biblical test, for God never changes. A biblical test is a three-step testing process that produces two classes that are manifested at the end of the testing process. The first angel expresses the three steps as fearing God, giving Him glory, for the hour of the litmus test of judgment is come. The first step was the command not to eat of the tree of the knowledge of good and evil. Lacking the necessary fear of God, Eve failed the test of the tree and ate the fruit represented as both good and evil. Adam’s fear of God did not prevent him from entering into the rebellion of the tree, and judgment was brought upon them both, as they manifested a life without the abiding presence of Divinity.
I Jesosy mandrakariva ny farany amin’ny alalan’ny fiandohana, ary ny fitsapana tao amin’ny Sahan’i Edena dia manazava ny fitsapana izay atrehin’izao tontolo izao ankehitriny. Ny fitsapana amin’ny farany dia mitovy amin’ny fitsapana ara-Baiboly rehetra, satria Andriamanitra tsy miova na oviana na oviana. Ny fitsapana ara-Baiboly dia dingana fitsapana telo sosona izay miteraka antokon’olona roa, izay aseho miharihary amin’ny faran’ny fizotry ny fitsapana. Ny anjely voalohany dia maneho ireo dingana telo ireo amin’ny hoe matahora an’Andriamanitra, omeo voninahitra Izy, fa tonga ny ora fitsapana famantarana ny fitsarana. Ny dingana voalohany dia ny didy tsy hihinana amin’ny hazon’ny fahalalana ny tsara sy ny ratsy. Noho ny tsy fananany ny tahotra an’Andriamanitra ilaina, dia tsy nahatanteraka ny fitsapana momba ilay hazo i Eva ka nihinana ny voany, izay naseho ho sady tsara no ratsy. Ny tahotra an’Andriamanitra tao amin’i Adama dia tsy nahasakana azy tsy hiditra tao amin’ny fikomiana momba ilay hazo, ary nentin’ny fitsarana izy mianadahy, raha nasehony ny fiainana tsy nisy ny fanatrehan’ny Maha-Andriamanitra mitoetra ao anatiny.
The test of the last days begins with a warning to eat the increase of knowledge that is unsealed in the revelation of Jesus Christ just before mankind’s probation comes to its end. Whether with Adventism or those outside of Adventism, the test is based upon the reception of, or the rejection of the increase of “knowledge” that is unsealed in our time. That test of knowledge is represented by the Garden’s tree of testing, that represents knowledge of either good or evil. True education was located and symbolized in Nashville, Tennessee in 1904, and false education was located and symbolized in Nashville in 1897, then re-built as a permanent structure in 1920. In the life of the prophetess true education was enshrined in Nashville, and false education was also enshrined. After her death in 1915 false education was restored in the second and permanent construction of the Parthenon temple, and true education was rejected through compromise with the world by the leadership of the Laodicean Seventh-day Adventist church.
Ny fitsapana amin’ny andro farany dia manomboka amin’ny fampitandremana mba hihinana ny fitomboan’ny fahalalana izay voavaha tombo-kase ao amin’ny fanambaran’i Jesosy Kristy, mialoha indrindra ny hifaranan’ny fotoam-pitsapana omena ny olombelona. Na eo anivon’ny Advantisma izany, na eo amin’ireo ivelan’ny Advantisma, dia miorina amin’ny fandraisana, na amin’ny fandavana, ny fitomboan’ny “fahalalana” izay voavaha tombo-kase amin’izao androntsika izao ny fitsapana. Izany fitsapam-pahalalana izany dia asehon’ilay hazon’ny fitsapana tao amin’ny Saha, izay maneho ny fahalalana na ny tsara na ny ratsy. Ny fanabeazana marina dia napetraka sy nanehoana tandindona tao Nashville, Tennessee tamin’ny taona 1904, ary ny fanabeazana diso dia napetraka sy nanehoana tandindona tao Nashville tamin’ny 1897, avy eo naorina indray ho rafitra maharitra tamin’ny 1920. Tamin’ny fiainan’ilay mpaminanivavy dia najoro ho masina tao Nashville ny fanabeazana marina, ary najoro ho masina koa ny fanabeazana diso. Taorian’ny nahafatesany tamin’ny 1915 dia naverina tamin’ny laoniny ny fanabeazana diso tamin’ilay fanorenana faharoa sady maharitra an’ny tempolin’ny Parthenon, ary ny fanabeazana marina kosa dia nolavina tamin’ny alalan’ny marimaritra iraisana tamin’izao tontolo izao nataon’ny fitarihan’ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana.
Nashville’s nickname, the “Athens of the South”, influenced the choice of the building as the centerpiece of the 1897 Centennial Exposition. A number of buildings at the exposition were based on ancient originals. However, the Parthenon was the only one that was an exact reproduction. Today’s Nashville, Tennessee, is famous for its music, but before there was the Johnny Cash Museum, Nashville was famous for its education, not singing.
Ny solon’anarana i Nashville hoe “Athens of the South” no nisy fiantraikany tamin’ny nifidianana io trano io ho ivon’ny Centennial Exposition tamin’ny 1897. Maro tamin’ireo trano tao amin’ilay fampirantiana no niorina tamin’ny endrika tranainy niandohana. Kanefa, ny Parthenon irery ihany no tena dika mitovy marina tanteraka. Ankehitriny, i Nashville, Tennessee, dia malaza amin’ny mozikany, nefa talohan’ny nisian’ny Johnny Cash Museum dia nalaza tamin’ny fanabeazana i Nashville fa tsy tamin’ny fihirana.
By the 1850s, Nashville had already earned the nickname of the “Athens of the South” by having established numerous higher education institutions; it was the first American southern city to establish a public school system. By the end of the century, Nashville would see Fisk University, St. Cecilia Academy, Montgomery Bell Academy, Meharry Medical College, Belmont University, and Vanderbilt University all open their doors. At the time, Nashville was known to be one of the most refined and educated cities of the south, filled with wealth and culture.
Tamin’ireo taona 1850, i Nashville dia efa nahazo ny anaram-bositra hoe “Athens of the South” noho izy efa nanorina andrim-pampianarana ambony maro; izy no tanàna voalohany tany amin’ny faritra atsimon’i Amerika nanangana rafi-pampianarana ho an’ny daholobe. Tamin’ny faran’ilay taonjato, dia nahita ny fisokafan’ny varavaran’i Fisk University, St. Cecilia Academy, Montgomery Bell Academy, Meharry Medical College, Belmont University, ary Vanderbilt University i Nashville. Tamin’izany fotoana izany, dia fantatra ho iray amin’ireo tanàna voadio sy nahita fianarana indrindra tany atsimo i Nashville, sady feno harena sy kolontsaina.
The mystery of iniquity is both a noun and a verb in the inspired Word. Inspiration identifies Satan, and the pope, who Sister White calls Satan’s “right hand man,” as the mystery of iniquity. Yet the “mystery of iniquity” also describes the amalgamation of truth and error. Joel’s four generations of apostasy aligns with Ezekiel chapter eight’s four escalating abominations. Those two witnesses align with the first four churches of Revelation, and the third church is represented by Constantine’s compromise of Christianity combined with paganism. Those first four churches align with the history of ancient Israel, that symbolizes modern Israel’s history.
Ny zava-miafin’ny heloka dia sady anarana no matoanteny ao amin’ny Teny nomena tamin’ny tsindrimandry. Ny tsindrimandry dia manondro an’i Satana sy ny papa—izay antsoin’i Rahavavy White hoe “lehila-tanana ankavanan’i” Satana—ho ilay zava-miafin’ny heloka. Kanefa ny “zava-miafin’ny heloka” koa dia manoritsoritra ny fifangaroan’ny fahamarinana sy ny fahadisoana. Ny taranaka efatra amin’ny fihemorana amin’ny finoana ao amin’i Joela dia mifanaraka amin’ireo fahavetavetana efatra mitombo tsikelikely ao amin’ny toko fahavalo amin’i Ezekiela. Ireo vavolombelona roa ireo dia mifanaraka amin’ireo fiangonana efatra voalohany ao amin’ny Apokalypsy, ary ny fiangonana fahatelo dia asehon’ny marimaritra iraisan’i Konstantino momba ny Kristianisma izay natambatra tamin’ny fanompoan-tsampy. Ireo fiangonana efatra voalohany ireo dia mifanaraka amin’ny tantaran’ny Isiraely fahiny, izay maneho an’ohatra ny tantaran’ny Isiraely ankehitriny.
In the third generation of ancient Israel, the kings of Israel formed alliances with the other nations that were never to be brought into alliance with God’s people. The parallel of ancient literal Israel and the Christian church as set forth in the book of Revelation is a prophetic subject set forth clearly in the study titled, Habakkuk’s Tables. Joel aligns the fourth and final generation who are “cut off” from being God’s chosen covenant people with the twenty-five elders who are bowing to the sun in Ezekiel’s four escalating abominations. That fourth generation where Laodicean Seventh-day Adventism is cut off as they bow to the sun at the Sunday law, aligns with the fourth church of Thyatira that symbolizes the reign of the papacy at either 538 or the soon-coming Sunday law. The third church of Pergamos represents “compromise” whether ancient Israel aligning with pagan kingdoms, or Constantine combining paganism with Christianity, and those two witnesses address the third generation of the earth beast of Revelation thirteen.
Tamin’ny taranaka fahatelo tamin’ny Isiraely fahiny, ny mpanjakan’ny Isiraely dia nanao fanekena tamin’ireo firenena hafa izay tsy tokony hampidirina velively ho amin’ny firaisana amin’ny vahoakan’Andriamanitra. Ny fitoviana misy eo amin’ny Isiraely fahiny ara-bakiteny sy ny fiangonana Kristiana, araka ny aseho ao amin’ny bokin’ny Apokalypsy, dia lohahevitra ara-paminaniana izay hazavaina mazava ao amin’ilay fianarana mitondra ny lohateny hoe, Habakkuk’s Tables. Joela dia mampifanaraka ny taranaka fahefatra sy farany izay “esorina” tsy ho vahoaka voafidin’Andriamanitra amin’ny fanekena, amin’ireo loholona dimy amby roapolo izay miankohoka amin’ny masoandro ao amin’ireo fahavetavetana efatra mifanesy miakatra ao amin’i Ezekiela. Io taranaka fahefatra io, izay anesorana ny Advantista Mitandrina ny Andro Fahafito Laodikeana rehefa miankohoka amin’ny masoandro amin’ny lalàn’ny Alahady izy, dia mifanaraka amin’ny fiangonana fahefatra ao Tyatira izay maneho ny fitondran’ny papa tamin’ny 538 na amin’ilay lalàn’ny Alahady ho avy tsy ho ela. Ny fiangonana fahatelo ao Pergamosy dia misolo tena ny “fampandefitra,” na ny Isiraely fahiny nanao firaisana tamin’ireo fanjakana jentilisa, na i Konstantino nampifangaro ny fanompoan-tsampy tamin’ny Kristianisma, ary ireo vavolombelona roa ireo dia miresaka amin’ny taranaka fahatelon’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo.
The four generations of the United States, who among other truths was typified by Egypt during the bondage of 400/430 years, that concluded with Pharaoh drowning in the waters of the Red Sea. Those waters marked the end of the nation that was to be judged when God brought about deliverance for ancient Israel through the prophet Moses. The United States is judged in the period of time that judgment concludes upon God’s church, so it is to be noted that the water that ended the life of Pharaoh was brought upon Pharaoh by the release of the east wind that had been holding the waters in place as God delivered His chosen people. The east wind is the third woe that strikes at the Sunday law when the earthquake of Revelation eleven arrives.
Ireo taranaka efatra ao amin’i Etazonia, izay, ankoatra ireo fahamarinana hafa, dia noharafitra mialoha tamin’i Egypta nandritra ny fanandevozana 400/430 taona, izay nifarana tamin’ny nilentikan’i Farao tao amin’ny ranon’ny Ranomasina Mena. Ireo rano ireo no nanamarika ny fiafaran’ilay firenena izay notsaraina rehefa nentin’Andriamanitra ny fanafahana ho an’ny Isiraely fahiny tamin’ny alalan’i Mosesy mpaminany. Etazonia dia tsaraina ao anatin’ilay fe-potoana izay amafaranan’ny fitsarana eo amin’ny fiangonan’Andriamanitra, koa tokony homarihina fa ny rano izay namarana ny ain’i Farao dia nentina tamin’i Farao tamin’ny famotsorana ny rivotra avy any atsinanana izay nitazona ireo rano teo amin’ny toerany raha Andriamanitra kosa namonjy ny vahoakany voafidy. Ny rivotra avy any atsinanana no loza fahatelo izay mamely eo amin’ny lalàna alahady rehefa tonga ny horohoron-tany ao amin’ny Apokalypsy toko fahiraika ambin’ny folo.
The generation that precedes the fourth and final generation of the earth beast is fulfilled on both the Republican and Protestant horns. The compromise of the Republican horn that was accomplished in its third generation occurred in the period surrounding the first world war, and it marked the United States turning its economic structure over to the globalists of the Federal Reserve. In that same period Laodicean Seventh-day Adventism sought to have its medical and educational work “accredited” by the standards of worldly education and medicine. As a verb the “mystery of iniquity” represents the compromise of Constantine and the kings of ancient Israel with the powers of the world. The word used by inspiration to describe the compromise is “amalgamation,” as defined in the dictionary of Ellen White’s time as; "to mix or unite in an amalgam; to blend." The tree of the knowledge of good and evil is the tree of amalgamation, the tree of compromise. “The last mighty conflict,” is the Sunday law crisis, and Satan’s preparation for that crisis is “the mystery of iniquity,” that blends human wisdom with Divine revelation.
Ny taranaka mialoha ny taranaka fahefatra sy farany amin’ilay bibidia avy amin’ny tany dia tanteraka eo amin’ny tandroka Repoblikana sy Protestanta. Ny fampifanarahana nataon’ny tandroka Repoblikana, izay notanterahina tao amin’ny taranaka fahatelony, dia niseho tamin’ny vanim-potoana nanodidina ny ady lehibe voalohany, ary izany no nanamarika ny nanoloran’i Etazonia ny rafitra ara-toekareny ho eo an-tanan’ireo mpaneran-tany ao amin’ny Federal Reserve. Tamin’izany vanim-potoana izany ihany koa, ny Advantista Mitandrina ny Andro Fahafito Laodiseana dia nitady ny hampanaiky “ho voamarina ara-pomba” ny asany ara-pitsaboana sy ara-panabeazana araka ny fenitry ny fanabeazana sy ny fitsaboana araka izao tontolo izao. Amin’ny maha-matoanteny azy, ny “zava-miafin’ny tsi-fankatoavana” dia maneho ny fampifanarahana nataon’i Constantin sy ny mpanjakan’ny Isiraely fahiny tamin’ny fahefan’izao tontolo izao. Ny teny nampiasain’ny tsindrimandry mba hilazana izany fampifanarahana izany dia ny hoe “amalgamation,” izay nofaritana tao amin’ny rakibolana tamin’ny andron’i Ellen White hoe: “to mix or unite in an amalgam; to blend.” Ny hazon’ny fahalalana ny tsara sy ny ratsy dia ny hazon’ny amalgamation, dia ny hazon’ny fampifanarahana. “Ny fifandirana lehibe farany,” dia ny krizin’ny lalàna alahady, ary ny fanomanan’i Satana ho amin’izany krizy izany dia “ny zava-miafin’ny tsi-fankatoavana,” izay mampifangaro ny fahendren’olombelona amin’ny fanambarana avy amin’Andriamanitra.
“Satan is busily laying his plans for the last mighty conflict, when all will take sides....
“I Satana dia mazoto mamolavola ny drafiny ho amin’ilay fifandonana lehibe farany, izay handraisan’ny rehetra anjara amin’ny lafiny iray avy....”
“Listen to the voices, mark the powers, that prevail in the world. Is there any voice of prayer? Do you see any sign that God is recognized? There are priests, plenty of them; but they are trampling under their feet the law of Jehovah. Their garments are stained with the blood of souls. Multitudes are sacrificing to devils. Look, you who are hesitating between obedience and disobedience. Look in imagination at the vast multitudes worshipping at Satan’s altar. Listen to the music, to the language, called higher education. But what does God declare it?—The mystery of iniquity.” Pamphlets, 004, 11.
“Henoy ny feo, diniho ny hery izay manjaka eo amin’izao tontolo izao. Misy ve feon’ny vavaka? Mahita famantarana ve ianao fa ekena Andriamanitra? Misy mpisorona, maro dia maro izy; nefa mandika sy manitsakitsaka eo ambanin’ny tongony ny lalàn’i Jehovah izy ireo. Voaloton’ny ran’ny fanahy ny fitafiany. Vahoaka betsaka no manolotra fanatitra ho an’ny devoly. Jereo, ianareo izay misalasala eo anelanelan’ny fankatoavana sy ny tsy fankatoavana. Jereo an-tsaina ireo vahoaka marobe mivavaka eo amin’ny alitaran’i Satana. Henoy ny mozika, henoy ny fiteny, izay antsoina hoe fanabeazana ambony. Fa inona no ambaran’Andriamanitra momba izany?—Ny zava-miafin’ny tsi-fankatoavana.” Pamphlets, 004, 11.
In the last conflict, when “all will take sides” the test of the Garden of Eden is repeated. The test that in the beginning was isolated to a tree in the middle of a garden, is repeated at the end, in the entire world. Satan's work in advance of the final battle is “the mystery of iniquity,” which is defined as “higher education!” The symbol of “higher education” in the land of the earth beast is found in Nashville, Tennessee, the ‘Athens of the South,’ where the Parthenon temple is located in contrast with the true education once represented in Nashville by Madison College. The following statement from inspiration is cited in its entirety at the end of this article, but a few points should be considered at this point.
Amin’ny fifandirana farany, rehefa “hifidy lafy avokoa ny rehetra,” dia averina indray ny fitsapana tao amin’ny Sahan’i Edena. Ilay fitsapana izay tamin’ny voalohany dia voafetra tamin’ny hazo iray teo afovoan’ny saha, dia haverina amin’ny farany eo amin’izao tontolo izao manontolo. Ny asan’i Satana mialoha ny ady farany dia “ny zava-miafin’ny heloka,” izay faritana ho “fanabeazana ambony!” Ny tandindon’ny “fanabeazana ambony” ao amin’ny tanin’ilay bibidia avy amin’ny tany dia hita ao Nashville, Tennessee, ilay “Athens of the South,” izay misy ny tempolin’i Parthenon, mifanohitra amin’ny fanabeazana marina izay nasehon’ny Madison College tao Nashville fahiny. Ny fanambarana manaraka avy amin’ny aingam-panahy dia hotononina manontolo any amin’ny faran’ity lahatsoratra ity, nefa misy teboka vitsivitsy tokony hodinihina eto amin’izao fotoana izao.
“All need wisdom carefully to search out the mystery of iniquity that figures so largely in the winding up of this earth’s history....
“Ilaina ny fahendrena ho an’ny rehetra, mba handinihana amim-pitandremana ny zava-miafin’ny heloka, izay mandray anjara lehibe indrindra amin’ny famaranana ny tantaran’ity tany ity....”
“There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising....
“Tsy misy lalana afovoany mankany amin’ny Paradisa haverina amin’ny laoniny. Ny hafatra nomena ny olombelona ho an’izao andro farany izao dia tsy tokony hafangaro amin’ny famoronon-kevitry ny olombelona....”
“Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom.... All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.
“Ireo izay nasandratr’Andriamanitra ho amin’ny toerana ambony ianteherana dia mety hiala amin’ny fahazavan’ny lanitra ka hitodika amin’ny fahendren’olombelona.... Izay rehetra te hanana toetra izay hahatonga azy ho mpiara-miasa amin’Andriamanitra ka handray ny fankasitrahan’Andriamanitra, dia tsy maintsy misaraka amin’ny fahavalon’Andriamanitra, ary mihazona ny fahamarinana izay nomen’i Kristy an’i Jaona mba homeny izao tontolo izao.” Manuscript Releases, volume 18, 30–36.
The “all” who need “wisdom” represents all who are brought into a testing process that ultimately produces two classes of worshippers. The “wise” are those who secure the needed “wisdom.” The testing process begins when the revelation of Jesus Christ is unsealed, just before the close of human probation. That unsealing begins an “increase of knowledge.” Those who are confronted with the test associated with the revelation of Jesus Christ will secure the “oil” of prophetic knowledge designed to guide, prepare and sanctify in advance of the arrival of the east wind at the Sunday law. The “tree of knowledge of good and evil” is the symbol of the counterfeit Bread of Heaven that is to be eaten or rejected.
Ny “rehetra” izay mila “fahendrena” dia maneho ireo rehetra izay ampidirina ao anatin’ny fizotran’ny fitsapana izay hiteraka amin’ny farany sokajy roa amin’ny mpivavaka. Ny “hendry” dia ireo izay mahazo ilay “fahendrena” ilaina. Manomboka ny fizotran’ny fitsapana rehefa vahana ny fanambaran’i Jesosy Kristy, fotoana fohy mialoha ny hifaranan’ny fotoam-pitsapana ho an’ny olombelona. Izany famahana izany no manomboka ny “fitomboan’ny fahalalana.” Ireo izay atrehin’ny fitsapana mifandray amin’ny fanambaran’i Jesosy Kristy dia hahazo ny “menaka” amin’ny fahalalana ara-paminaniana, izay natao hitarihana sy hanomanana ary hanamasinana mialoha ny fahatongavan’ny rivotra avy any atsinanana amin’ny lalàn’ny Alahady. Ny “hazon’ny fahalalana ny tsara sy ny ratsy” dia tandindon’ny Mofo sandoka avy any An-danitra izay tsy maintsy hohanina na holavina.
In Galilee, at the synagogue of Capernaum Jesus lost more followers at one incident than any other time in His ministry. There the test was whether the prophetic words of Christ were literal or spiritual, and those who failed the test, failed—for they forgot that man is to live by every word that proceeds from the mouth of God. Christ had stated clearly that He was the Bread sent down from heaven and those who failed the test had blended Truth with human wisdom, represented by the Greeks.
Tany Galilia, tao amin’ny synagoga tao Kapernaomy, dia very mpanaraka betsaka kokoa i Jesosy noho ny tamin’ny fotoana hafa rehetra tamin’ny asa fanompoany, noho ny tranga iray. Teo no nisedrana raha ara-bakiteny sa ara-panahy ny tenin’i Kristy ara-paminaniana, ary izay tsy nahazaka izany fitsapana izany dia lavo—fa nanadino izy ireo fa ny olona dia tokony ho velona amin’ny teny rehetra izay aloaky ny vavan’Andriamanitra. Nambaran’i Kristy mazava tsara fa Izy no Mofo nidina avy any an-danitra, ary izay tsy nahazaka izany fitsapana izany dia nampifangaro ny Fahamarinana tamin’ny fahendren’olombelona, izay asehon’ny Grika.
Before Eve began the failure of the garden, Christ had instructed both Adam and Eve to not partake of the fruit of the tree of knowledge of good and evil. The first of the three steps of the everlasting gospel is the fear of God.
Talohan’ny nanombohan’i Eva ny fahalavoana tao amin’ny saha, dia efa nandidy an’i Adama sy Eva i Kristy mba tsy hihinana ny voan’ny hazo fahalalana ny tsara sy ny ratsy. Ny voalohany amin’ireo dingana telo amin’ny filazantsara mandrakizay dia ny fahatahorana an’Andriamanitra.
“Let the mind grasp the stupendous truths of revelation, and it will never be content to employ its powers upon frivolous themes; it will turn with disgust from the trashy literature and idle amusements that are demoralizing the youth of today. Those who have communed with the poets and sages of the Bible, and whose souls have been stirred by the glorious deeds of the heroes of faith, will come from the rich fields of thought far more pure in heart and elevated in mind than if they had been occupied in studying the most celebrated secular authors, or in contemplating and glorifying the exploits of the Pharaohs and Herods and Caesars of the world.
“Aoka ny saina handray ireo fahamarinana mahatalanjona ao amin’ny fanambarana, ka tsy ho afa-po na oviana na oviana hampiasa ny heriny amin’ny lohahevitra tsisy dikany izy; hiala amim-paharikoriko amin’ny haisoratra vetaveta sy ny fialam-boly foana izay manimba fitondran-tena ny tanora amin’izao andro izao. Izay efa niombona hevitra tamin’ny poeta sy ny olon-kendry ao amin’ny Baiboly, ary izay voahetsiky ny asa be voninahitry ny maherifon’ny finoana ny fanahiny, dia hivoaka avy amin’ireo saha manankarenan’ny fisainana ho madio kokoa am-po sy avo lenta kokoa an-tsaina noho ny raha toa ka nandany ny fotoany nandinika ireo mpanoratra tsy ara-pivavahana malaza indrindra izy, na nibanjina sy nankalaza ny zava-bitan’ny Farao sy ny Heroda ary ny Kaisara eto amin’izao tontolo izao.”
“The powers of the youth are mostly dormant, because they do not make the fear of God the beginning of wisdom. The Lord gave Daniel wisdom and knowledge, because he would not be influenced by any power that would interfere with his religious principles. The reason why we have so few men of mind, of stability and solid worth, is that they think to find greatness while disconnecting from Heaven.” Messages to Young People, 255, 256.
“Ny herin’ny tanora dia mitoetra ho toy ny matory amin’ny ankapobeny, satria tsy ataony fiandohan’ny fahendrena ny fahatahorana an’Andriamanitra. Nomen’ny Tompo fahendrena sy fahalalana i Daniela, satria tsy nety ho voataonan’ny hery na inona na inona izay hanelingelina ny foto-pisainany ara-pivavahana izy. Ny antony mahatonga antsika hanana olona vitsy dia vitsy manana saina, fahamarinan-toetra sy fahamendrehana mafy orina, dia satria mihevitra izy ireo fa hahita fahalehibiazana, nefa misaraka amin’ny Lanitra.” Messages to Young People, 255, 256.
Eve lost her “fear of God.” She should have trembled at the words of God, which is an attribute of the one hundred and forty-four thousand. The fear of God is the first of three tests, and it begins when the prophetic Word is unsealed, ultimately producing a class of wise and a class of foolish. The beginning for those who are destined to be wise is to tremble at God’s Word. Eve did not do this, and when confronted with the second step of the testing process she was unable to give God glory, and then was confronted with the hour of judgment where she manifested the nakedness of Laodicea.
Nawalan si Eva ng kaniyang “takot sa Dios.” Dapat sana siyang nanginig sa mga salita ng Dios, na siyang isang katangian ng isang daan at apatnapu’t apat na libo. Ang pagkatakot sa Dios ang una sa tatlong pagsubok, at ito’y nagsisimula kapag ang makahulang Salita ay nabubuksan, na sa huli’y nagbubunga ng isang uri ng marurunong at isang uri ng mga mangmang. Ang pasimula para sa mga itinakdang maging marurunong ay ang manginig sa Salita ng Dios. Hindi ito ginawa ni Eva, at nang siya’y humarap sa ikalawang hakbang ng proseso ng pagsubok ay hindi niya nagawang luwalhatiin ang Dios, at pagkatapos ay humarap siya sa oras ng paghuhukom kung saan inihayag niya ang kahubaran ng Laodicea.
“All who would perfect a Christian character must wear the yoke of Christ. If they would sit together in heavenly places in Christ Jesus, they must learn of Him while on this earth. Christ pleased not Himself. The whole of His life was the development of a pure, disinterested benevolence. He assumed human nature to demonstrate to the fallen world, to Satan and his synagogue, to the universe of heaven, to the worlds unfallen, that human nature, united with His divine nature, could become entirely obedient to the law of God. All need to enquire, ‘What must I do to be saved?’ God requires humble, contrite hearts, that tremble at His word. It is only from the divine altar that we can receive the celestial torch, which, when received, will give us a full view of our incompetence, and reveal to us the dignity and glory of Christ. When this is seen, God places us under the guidance of the Holy Spirit, and it will lead us into all truth.” Bible Echo, July 20, 1896.
“Ireo rehetra izay maniry hanatsara ny toetra kristiana dia tsy maintsy hitondra ny ziogan’i Kristy. Raha te hiara-hipetraka any amin’ny fitoerana any an-danitra ao amin’i Kristy Jesosy izy, dia tsy maintsy mianatra aminy raha mbola eto ambonin’ity tany ity. Kristy tsy nitady izay hahafaly ny tenany. Ny fiainany manontolo dia fivelaran’ny fiantrana madio sady tsy mitady ny azy. Noraisiny ny toetra maha-olona mba hanehoana amin’izao tontolo lavo izao, amin’i Satana sy ny synagogany, amin’ny rehetra any an-danitra, amin’ireo tontolo tsy lavo, fa ny toetra maha-olona, raha atambatra amin’ny toetrany maha-Andriamanitra, dia afaka ho tonga mankatò tanteraka ny lalàn’Andriamanitra. Samy mila manontany izao rehetra izao: ‘Inona no tsy maintsy ataoko mba hovonjena aho?’ Mitaky fo manetry tena sy torotoro, izay mangovitra amin’ny teniny, Andriamanitra. Avy amin’ny alitara masina ihany no ahazoantsika mandray ilay fanilo selestialy, izay, rehefa voaray, dia hanome antsika fahitana feno ny tsy fahafahantsika, ary hampiseho amintsika ny voninahitra sy ny fiandrianan’i Kristy. Rehefa hita izany, dia apetrak’Andriamanitra eo ambany fitarihan’ny Fanahy Masina isika, ary izany no hitarika antsika ho amin’ny fahamarinana rehetra.” Bible Echo, July 20, 1896.
The amalgamation of truth and error is the work of Satan which is identified as the mystery of iniquity. The compromise of all mankind in the final movements of the investigative judgment is enshrined in the Parthenon temple in Nashville, Tennessee.
Ny fampifangaroana ny fahamarinana sy ny fahadisoana dia asan’i Satana, izay fantatra ho zava-miafin’ny heloka. Ny fifampiraharahana ataon’ny olombelona rehetra amin’ireo hetsika farany amin’ny fitsarana famotopotorana dia voatahiry ao amin’ny tempolin’ny Parthenon any Nashville, Tennessee.
“It is not wise to send our youth to universities where they devote their time to gaining a knowledge of Greek and Latin, while their heads and hearts are being filled with the sentiments of the infidel authors whom they study in order to master these languages. They gain a knowledge that is not at all necessary, or in harmony with the lessons of the great Teacher. Generally those educated in this way have much self-esteem. They think they have reached the height of higher education, and carry themselves proudly, as though they were no longer learners. They are spoiled for the service of God. The time, means, and study that many have expended in gaining a comparatively useless education should have been used in gaining an education that would make them all-round men and women, fitted for practical life. Such an education would be of the highest value to them.
“Tsy fahendrena ny mandefa ny tanorantsika any amin’ny oniversite izay anoloran’izy ireo ny fotoanany hahazoana fahalalana ny teny Grika sy Latina, raha mbola fenoin’ny fihetseham-po sy ny hevitry ny mpanoratra tsy mino an’Andriamanitra izay ianarany mba hifehezany ireo fiteny ireo kosa ny sainy sy ny fony. Mahazo fahalalana izay tsy ilaina velively izy ireo, sady tsy mifanaraka amin’ny leson’ilay Mpampianatra lehibe. Amin’ny ankapobeny, izay nobeazina tamin’izany fomba izany dia manana fieboeboana be. Mihevitra izy fa efa tonga amin’ny tampon’ny fianarana ambony, ary mitondra tena amim-pireharehana, toy ny hoe tsy mpianatra intsony izy. Simban’izany ho amin’ny fanompoana an’Andriamanitra izy. Ny fotoana sy ny fitaovana ary ny fianarana izay nolanin’ny maro tamin’ny fikatsahana fanabeazana somary tsy misy ilàna azy dia tokony ho nampiasaina tamin’ny fahazoana fanabeazana izay hahatonga azy ireo ho lehilahy sy vehivavy lavorary amin’ny lafiny rehetra, sahaza ho amin’ny fiainana azo ampiharina. Ny fanabeazana toy izany dia ho sarobidy indrindra ho azy ireo.”
“What do students carry with them when they leave our schools? Where are they going? What are they going to do? Have they the knowledge that will enable them to teach others? Have they been educated to be wise fathers and mothers? Can they stand at the head of a family as wise instructors? In their home life can they so instruct their children that theirs will be a family that God can behold with pleasure, because it is a symbol of the family in heaven? Have they received the only education that can truly be called ‘higher education’?
“Inona no entin’ny mpianatra miaraka aminy rehefa miala amin’ny sekolintsika izy? Ho aiza izy ireo? Inona no hataony? Manana ny fahalalana hahafahany mampianatra ny hafa va izy? Efa nofanina va izy mba ho ray sy reny hendry? Mahavita mijoro eo an-tampon’ny fianakaviana va izy ho mpampianatra hendry? Ao amin’ny fiainany an-tokantrano va izy afaka mampianatra ny zanany amin’ny fomba izay hahatonga ny ankohonany ho fianakaviana azon’Andriamanitra jerena amin’ny fahafinaretana, satria tandindon’ny fianakaviana any an-danitra izany? Efa nandray ilay fanabeazana tokana izay azo antsoina marina hoe ‘fampianarana ambony’ va izy?”
“What is higher education? No education can be called higher education unless it bears the similitude of heaven, unless it leads young men and young women to be Christlike, and fits them to stand at the head of their families in the place of God. If, during his school life, a young man has failed to gain a knowledge of Greek and Latin and the sentiments contained in the works of infidel authors, he has not sustained much loss. If Jesus Christ had deemed this kind of education essential, would he not have given it to his disciples, whom he was educating to do the greatest work ever committed to mortals, to represent him in the world? But, instead, he placed sacred truth in their hands, to be given to the world in its simplicity.
“Inona no atao hoe fanabeazana ambony? Tsy misy fanabeazana azo antsoina hoe fanabeazana ambony raha tsy mitondra ny fitovian’ny lanitra izany, raha tsy mitarika ny zatovolahy sy ny zatovovavy mba ho tahaka an’i Kristy, ary manomana azy ireo hijoro ho lohan’ny ankohonany eo amin’ny toeran’Andriamanitra. Raha, nandritra ny fiainany tany an-tsekoly, ny zatovolahy iray dia tsy nahazo fahalalana ny teny Grika sy Latina ary ny hevitra voarakitra ao amin’ny asa soratr’ireo mpanoratra tsy mino an’Andriamanitra, dia tsy dia nisy fatiantoka lehibe loatra tamin’izany. Raha nataon’i Jesosy Kristy ho zava-dehibe ilaina izany karazam-panabeazana izany, moa tsy ho nomeny ny mpianany va izany, izay notezainy hanao ny asa lehibe indrindra izay efa nankinina tamin’ny olombelona mety maty, dia ny hisolo tena Azy eo amin’izao tontolo izao? Fa kosa, napetrany teo an-tànany ny fahamarinana masina, mba homena izao tontolo izao amin’ny fahatsorany.”
“There are times when Greek and Latin scholars are needed. Some must study these languages. This is well. But not all, and not many, should study them. Those who think that a knowledge of Greek and Latin is essential to a higher education, cannot see afar off. Neither is a knowledge of the mysteries of that which the men of the world call science necessary for entrance into the kingdom of God. It is Satan who fills the mind with sophistry and tradition, which exclude the true higher education, and which will perish with the learner.
“Misy fotoana ilana ireo manam-pahaizana amin’ny teny Grika sy Latina. Tsy maintsy misy ny sasany handalina ireo fiteny ireo. Tsara izany. Kanefa tsy ny rehetra, ary tsy ny maro, no tokony hianatra azy. Ireo izay mihevitra fa ny fahalalana ny teny Grika sy Latina dia tena ilaina amin’ny fanabeazana ambony kokoa dia tsy mahita lavitra. Ary tsy ilaina ho amin’ny fidirana ao amin’ny fanjakan’Andriamanitra koa ny fahalalana ireo zava-miafina amin’izay antsoin’ny olon’izao tontolo izao hoe siansa. Satana no mameno ny saina amin’ny haifetsy sy ny lovantsofina, izay manilika ny tena fanabeazana ambony kokoa, sady ho levona miaraka amin’ny mpianatra.”
“Those who have received a false education do not look heavenward. They cannot see the One who is the true Light, ‘which lighteth every man that cometh into the world.’ They look upon eternal realities as phantoms, calling an atom a world, and a world an atom. Of many who have received the so-called higher education, God declares, ‘Thou art weighed in the balances, and art found wanting,’—wanting in a knowledge of practical business, wanting in a knowledge of how to make the best use of time, wanting in a knowledge of how to labor for Jesus.” Review and Herald, August 17, 1897.
“Ireo izay nandray fanabeazana sandoka dia tsy mijery miakatra any an-danitra. Tsy afaka mahita Ilay tena Fahazavana izy, ‘izay manazava ny olona rehetra izay tonga amin’izao tontolo izao.’ Heveriny ho toy ny zavatra manjavozavo ny zava-misy mandrakizay, ka ataony tontolo iray ny atôma, ary ataony atôma iray ny tontolo. Momba ny maro izay nandray ilay antsoina hoe fanabeazana ambony, dia hoy Andriamanitra: ‘Efa noleferina tamin’ny mizàna hianao, ka hita fa latsaka,’—latsaka amin’ny fahalalana ny raharaham-piainana azo ampiharina, latsaka amin’ny fahalalana ny fomba hampiasana tsara indrindra ny fotoana, latsaka amin’ny fahalalana ny fomba hiasana ho an’i Jesosy.” Review and Herald, August 17, 1897.
The warning of the fireballs of Nashville is not an arbitrary city, it is a direct judgment brought upon Seventh-day Adventists, the United States and the world. The fireballs of Nashville represent different attributes for the various categories of Adventism, the earth beast and the world. The fireballs of Nashville are God’s judgment upon false education, symbolized by the tree of knowledge of good and evil.
Ny fampitandreman’ny baolina afo tao Nashville dia tsy momba tanàna voafidy kisendrasendra, fa fitsarana mivantana nentina tamin’ny Advantista Mitandrina ny Andro Fahafito, amin’i Etazonia ary amin’izao tontolo izao. Ny baolina afo tao Nashville dia maneho toetra samihafa ho an’ireo sokajy isan-karazany ao amin’ny Advantisma, ny bibin’ny tany ary izao tontolo izao. Ny baolina afo tao Nashville dia fitsaran’Andriamanitra amin’ny fanabeazana sandoka, izay asehon’ny hazon’ny fahalalana ny tsara sy ny ratsy.
We will continue this study in the next article.
Hanohy ity fandalinana ity isika ao amin’ny lahatsoratra manaraka.
“By a variety of images the Lord Jesus represented to John the wicked character and seductive influence of those who have been distinguished for their persecution of God’s people. All need wisdom carefully to search out the mystery of iniquity that figures so largely in the winding up of this earth’s history. God’s presentation of the detestable works of the inhabitants of the ruling powers of the world who bind themselves into secret societies and confederacies, not honoring the law of God, should enable the people who have the light of truth to keep clear of all these evils. More and more will all false religionists of the world manifest their evil doings; for there are but two parties, those who keep the commandments of God and those who war against God’s holy law....
“Tamin’ny alalan’ny sarin-javatra isan-karazany no nanehoan’i Jesosy Tompo tamin’i Jaona ny toetra ratsin’ireo sy ny herin’ny fitaomany mamitaka, dia ireo izay nalaza tamin’ny fanenjehany ny vahoakan’Andriamanitra. Ilain’ny rehetra ny fahendrena mba handinihana amim-pitandremana ny zava-miafin’ny heloka, izay miseho lehibe tokoa eo amin’ny famaranana ny tantaran’ity tany ity. Ny fanehoan’Andriamanitra ny asa vetaveta ataon’ny mponin’ireo fahefana manjaka amin’izao tontolo izao, izay mamatotra ny tenany ao anatin’ny fikambanana miafina sy firaisan-kina miafina, nefa tsy manome voninahitra ny lalàn’Andriamanitra, dia tokony hampahafahan’ny vahoaka izay manana ny fahazavan’ny fahamarinana hitandrina ny tenany ho lavitry ireo faharatsiana rehetra ireo. Hiseho bebe kokoa hatrany ny asa ratsin’ny mpivavaka sandoka rehetra amin’izao tontolo izao; fa antoko roa ihany no misy: ireo izay mitandrina ny didin’Andriamanitra sy ireo izay miady amin’ny lalàna masin’Andriamanitra....”
“The enmity between the seed of the woman and the serpent is clearly defined by the Lord. ‘And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.’ ‘And unto Adam He said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat of the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.’
“Ny fifandrafiana eo amin’ny taranaky ny vehivavy sy ny menarana dia voafaritra mazava tsara amin’ny Tompo. ‘Ary hampifandrafiako ianao sy ny vehivavy, ary ny taranakao sy ny taranany; izy hanorotoro ny lohanao, ary ianao kosa hanorotoro ny ombelahin-tongony.’ ‘Ary tamin’i Adama Izy nanao hoe: Satria nihaino ny feon’ny vadinao ianao ka nihinana tamin’ilay hazo izay nandidiako anao hoe: Aza ihinananao izany, dia voaozona ny tany noho ny aminao; amin’ny fahoriana no hihinananao ny vokatry ny tany amin’ny andro rehetra hiainanao; tsilo sy hery no havoakany ho anao; ary ny zava-maniry any an-tsaha no hohaninao; amin’ny hatsembohan’ny tavanao no hihinananao mofo, mandra-piverinao amin’ny tany; fa avy tao no nakana anao; fa vovoka ianao, ary hiverina ho amin’ny vovoka.’”
“By following his own way, by acting in harmony with Satan’s temptations and in opposition to the known will of God, man vainly attempted to elevate and bless himself. Thus he gained an experimental knowledge of disobedience to God’s commandments. Thus he knew good and evil; thus he lost his fidelity and loyalty to God and opened the floodgates of evil and suffering to the whole human family. How many today are making the same experiment! When will man learn that the only means for his safety is through a full confidence in a ‘thus saith the Lord’?
“Tamin’ny fanarahana ny lalany ihany, tamin’ny fanaovana izay mifanaraka amin’ny fakam-panahin’i Satana sy mifanohitra amin’ny sitrapon’Andriamanitra izay fantatra, dia niezaka foana ny olona hanandratra sy hitso-drano ny tenany. Toy izany no nahazoany fahalalana avy amin’ny fanandramana momba ny tsy fankatoavana ny didin’Andriamanitra. Toy izany no nahafantarany ny tsara sy ny ratsy; toy izany no nahafoizany ny fahitsiany sy ny tsy fivadihany tamin’Andriamanitra ka nanokafany ny vavahadin-drano lehibe nidiran’ny ratsy sy ny fahoriana ho amin’ny fianakavian’olombelona manontolo. Firy ankehitriny no manao izany fanandramana izany! Rahoviana ny olona no hianatra fa ny hany fomba hiarovany dia amin’ny alalan’ny fitokiana feno amin’ny hoe: ‘izao no lazain’i Jehovah’? ”
“Satan is seeking to intrude his own inventions upon the children of God through human methods. He is seeking to be received as God, or even to be placed above God.
“I Satana dia mikendry ny hampiditra ny foroniny manokana eo amin’ny zanak’Andriamanitra amin’ny alalan’ny fomba fanaon’olombelona. Mikendry ny horaisina ho Andriamanitra izy, na hatao ambonin’Andriamanitra aza.”
“In changing the Sabbath to the first day of the week, he leads men to disbelieve God’s declarations, and so to regard their own ways and plans that they appear exceeding wise in their own eyes and in their perverted judgment. Through human policy he leads men to regard the expressed commandments of God as of less force than human tradition, and to regard a deviation from that law which is always holy and just and good, as of little account. He sees that by thus preventing human agencies from walking as obedient children in harmony with God, he can hinder the accomplishment of God’s work in our world.
“Amin’ny fanovana ny Sabata ho amin’ny andro voalohany amin’ny herinandro, dia tarihiny ny olona tsy hino ny fanambaran’Andriamanitra, ka hahatonga azy ireo hihevitra ny lalany sy ny fikasany ho toa tena hendry indrindra eo imasony sy eo amin’ny fitsarany efa voaolana. Amin’ny alalan’ny tetik’asan’olombelona no itarihany ny olona hihevitra ireo didy nambaran’Andriamanitra ho manana hery latsaka noho ny lovantsofina maha-olombelona, ary ny hihevitra ny fiviliana amin’izany lalàna izay masina sy marina ary tsara mandrakariva izany ho zavatra tsy dia manan-danja loatra. Hitany fa amin’ny fisakanana ireo mpiasa maha-olombelona tsy handeha tahaka ny zanaka mankatò, mifanaraka amin’Andriamanitra, dia azony sakanana ny fahatanterahan’ny asan’Andriamanitra eto amin’izao tontolontsika izao.
“But Satan’s connivings with human agencies who stand in responsible positions are just as much to be feared and shunned now after the experiment of sin has been tried, as it was in the case of our first parents. I am instructed to say that the men who are placed in positions of responsibility in the work of God have overestimated their right to control others. The position a man occupies does not change his character. Some have seemed to feel that they must devise for churches and for sanitariums and that there was to be no questioning of their judgment. Let them learn of Jesus at every step. He should be the chief authority for every man.
“Kanefa ny tetika miafina ataon’i Satana miaraka amin’ireo olombelona mpiara-miasa aminy izay mijoro amin’ny toerana manan’andraikitra dia tokony hatahorana sy ialàna tahaka izany ihany ankehitriny, rehefa efa voasedra ny fanandraman’ny ota, tahaka ny tamin’ny raharahan’ireo ray aman-drenintsika voalohany. Voatoro aho hilaza fa ny lehilahy izay apetraka amin’ny toerana feno andraikitra ao amin’ny asan’Andriamanitra dia nanombana tafahoatra ny zony hifehy ny hafa. Ny toerana tazonin’ny olona iray dia tsy manova ny toetrany. Ny sasany dia toa nihevitra fa tsy maintsy izy ireo no mamolavola ho an’ny fiangonana sy ho an’ny toeram-pitsaboana, ary tsy tokony hisy hanontany ny fitsarany. Aoka izy ireo hianatra amin’i Jesosy amin’ny dingana rehetra. Izy no tokony ho fahefana lehibe indrindra ho an’ny olona rehetra.
“The One who has often been our Instructor says, ‘How hard it is for man to walk humbly with his God, in a contrite spirit taking God’s way and rejecting Satan’s propositions which seem to present great worldly advantages.’ The influence of man’s having his own way in the place of firmly standing on the solid foundation that God alone has laid, has been repeated over and over again. Refusing to walk in the straight paths that God has signified will bring them to confusion and will not teach wisdom to others who have the same test and trial. When will man learn that God is God, and not a man that He should change?
“Ilay Iray izay efa matetika no Mpampianatra antsika dia manao hoe: ‘Endrey ny hasarotra amin’ny olona ny mandeha amim-panetren-tena miaraka amin’Andriamaniny, amin’ny fanahy torotoro ka mandray ny lalan’Andriamanitra ary mandà ny tolo-kevitr’i Satana izay toa mampiseho tombontsoa lehibe araka izao tontolo izao.’ Ny vokatry ny fandehanan’ny olona amin’ny sitrapony manokana, fa tsy nijoro mafy teo ambonin’ny fanorenana mafy izay Andriamanitra irery no nametraka, dia niverimberina hatrany hatrany. Ny fandavana ny handeha amin’ny lalana mahitsy izay nasehon’Andriamanitra dia hitondra azy ireo ho amin’ny fifanjevoana ary tsy hampianatra fahendrena ny hafa izay manana fitsapana sy fakam-panahy mitovy amin’izany. Rahoviana no hianaran’ny olona fa Andriamanitra dia Andriamanitra, fa tsy olona ka hiova?”
“Some who have departed from the right way have been in a continual fever to grasp responsibilities that God has not laid upon them. God calls upon every minister and every physician to maintain the simplicity of the truth. The Son of God who is revealed in both the Old and New Testaments is the Saviour of our world today. From Him every medical missionary is to receive his training. Unless he shall separate himself from the prince of the power of the air, he will mislead souls who have confidence in him. Let all beware of men who are so educated and uplifted that their plans cannot be understood by the common people.
“Ny sasany izay efa niala tamin’ny lalana marina dia voan’ny hafanana tsy mitsahatra handrombaka andraikitra izay tsy napetrak’Andriamanitra taminy. Miantso ny mpanompo rehetra sy ny mpitsabo rehetra Andriamanitra mba hitandrina ny fahatsoran’ny fahamarinana. Ny Zanak’Andriamanitra, izay aseho ao amin’ny Testamenta Taloha sy ao amin’ny Testamenta Vaovao, no Mpamonjy izao tontolo izao ankehitriny. Avy Aminy no tokony handraisan’ny misiônera ara-pitsaboana rehetra ny fanofanana azy. Raha tsy misaraka amin’ilay andrianan’ny fahefan’ny rivotra izy, dia hamitaka fanahy izay matoky azy. Aoka samy hitandrina amin’ny olona izay nampianarina sy nasandratra loatra ka tsy takatry ny sarambabem-bahoaka ny drafitr’izy ireo.
“The intrigues of sin surpass infinite conception. Every calamity, every suffering and death, is an evidence not only of the power of evil but of the truth of the living God. Having known the truth, the word of the living God, which abideth forever, and which through obedience gives life, man’s weakness in conforming to Satan’s ingenuity is surpassingly strange. All who are taught of God recognize Christ as His Son. All who disbelieve the known declarations of God demonstrate the popularity of sin, and are not working on the side of life and immortality which are brought to light through perfect sanctification of the truth. Unless they make a change in character, in words, and in spirit, souls will be lost.
“Ny hafetsen’ny ota dia mihoatra noho izay azon-tsaina tsy manam-petra saintsainina. Ny loza rehetra, ny fijaliana rehetra sy ny fahafatesana, dia porofo tsy amin’ny herin’ny ratsy ihany, fa amin’ny fahamarinan’Andriamanitra velona koa. Rehefa nahalala ny fahamarinana, dia ny tenin’Andriamanitra velona, izay maharitra mandrakizay, ary izay manome aina amin’ny alalan’ny fankatoavana, dia mahagaga indrindra ny fahalemen’ny olombelona amin’ny fampifanarahana ny tenany amin’ny hafetsen’i Satana. Izay rehetra ampianarin’Andriamanitra dia manaiky an’i Kristy ho Zanany. Izay rehetra tsy mino ny fanambaran’Andriamanitra izay efa fantatra dia mampiseho ny fihanaky ny ota, ary tsy miasa eo anilan’ny aina sy ny tsy fahafatesana izay aseho mazava amin’ny alalan’ny fanamasinana tanteraka amin’ny fahamarinana izy. Raha tsy manao fiovana eo amin’ny toetra sy amin’ny teny ary amin’ny fanahy izy, dia ho very ny fanahy.”
“There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising. We are not to lean upon the policy of worldly lawyers. We must be humble men of prayer, not acting like those who are blinded by Satan’s agencies.
“Tsy misy lalana afovoany mankany amin’ny Paradisa haverina amin’ny laoniny. Ny hafatra nomena ny olombelona ho an’izao andro farany izao dia tsy tokony hafangaro amin’ny foronina sy tetik’olon-tsotra. Tsy tokony hiankina amin’ny paikadin’ireo mpisolovava araka izao tontolo izao isika. Tsy maintsy ho olona manetry tena sady mpivavaka isika, fa tsy hitondra tena tahaka ireo izay nohajambain’ny asan’i Satana.”
“Many have a faith, but not a faith that works by love and purifies the soul. Saving faith is not simply a mere belief of the truth. ‘The devils also believe, and tremble.’ The inspiration of the Spirit of God gives to men a faith that is an impelling power that molds character, and leads men higher than mere formal actions. The words, the actions, and the spirit are to bear testimony to the fact that we are followers of Christ.
“Maro no manana finoana, nefa tsy finoana izay miasa amin’ny fitiavana sy manadio ny fanahy. Ny finoana mahavonjy dia tsy finoana fotsiny ny fahamarinana ihany. ‘Ny demonia koa mino, ka mangovitra.’ Ny tsindrimandrin’ny Fanahin’Andriamanitra dia manome ny olona finoana izay hery manosika, izay mamolavola ny toetra, ary mitarika ny olona ho ambony noho ny asa ivelany ara-pomba fotsiny. Ny teny, ny asa, ary ny fanahy dia tsy maintsy mitondra vavolombelona fa mpanaraka an’i Kristy isika.”
“The greatest light and blessing that God has bestowed is not a security against transgression and apostasy in these last days. Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom. Their light will then become darkness, their God-entrusted capabilities a snare, their character an offense to God. God will not be mocked. A departure from Him has been and always will be followed by its sure results. The commission of acts that displease God will, unless decidedly repented of and forsaken, instead of seeking to justify them, lead the evildoer on step by step in deception till many sins are committed with impunity. All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.
“Ny fahazavana sy fitahiana lehibe indrindra izay nomen’Andriamanitra dia tsy fiantohana hiarovana amin’ny fandikan-dalàna sy ny fivadiham-pinoana amin’izao andro farany izao. Ireo izay nasandratr’Andriamanitra ho amin’ny toerana ambony iandraiketana fitokisana dia mety hiala amin’ny fahazavan’ny lanitra ka hitodika amin’ny fahendren’olombelona. Dia ho tonga haizina ny fahazavany, ny fahaiza-manaony izay natolotr’Andriamanitra ho fandrika, ary ny toetrany ho fahatafintohinana eo anatrehan’Andriamanitra. Tsy azo esoina Andriamanitra. Ny fialana aminy dia efa nisy hatrizay ary mbola hanaraka mandrakariva ny vokany tsy azo ihodivirana. Ny fanaovana asa tsy sitrak’Andriamanitra, raha tsy mibebaka amin’izany amin-kitsim-po sy mahafoy azy ireny, fa kosa mitady hanamarina izany, dia hitarika ilay mpanao ratsy tsikelikely ho amin’ny fitaka mandra-panaovany fahotana maro nefa tsy misy sazy tsapa. Izay rehetra maniry hanana toetra izay hahatonga azy ho mpiara-miasa amin’Andriamanitra sy handray ny fankatoavan’Andriamanitra, dia tsy maintsy misaraka amin’ny fahavalon’Andriamanitra sy mitana ny fahamarinana izay nomen’i Kristy an’i Jaona mba homeny izao tontolo izao.” Manuscript Releases, boky faha-18, 30–36.