“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“Amin’ny alalan’ny didy manery ny fanorenana ny fahefan’ny papa, ka mandika ny lalàn’Andriamanitra, dia hisaraka tanteraka amin’ny fahamarinana ny firenentsika. Rehefa haninjitra ny tanany hiampita ny hantsana ny Protestantisma mba hihazona ny tanan’ny fahefana romana, rehefa hihoatra ny hantsana lalina izy mba hifampitantana amin’ny fanahy ratsy, rehefa, eo ambanin’ny herin’io firaisana telo sosona io, ny firenentsika handà ny foto-kevitra rehetra ao amin’ny Lalàm-panorenany amin’ny maha-governemanta protestanta sy repoblikana azy, ary hametraka fepetra ho amin’ny fampielezana ny lainga sy ny fitaka papaly, dia amin’izany no hahafantarantsika fa tonga ny fotoana hisehoan’ny asan’i Satana mahagaga, ary efa akaiky ny farany.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’
“Toy ny nanatonan’ny tafika romana izay famantarana ho an’ny mpianatra ny fandringanana mananontanona an’i Jerosalema, dia toy izany koa no ahafahan’ity fialam-pinoana ity ho famantarana ho antsika fa efa tratra ny fetran’ny fahari-pon’Andriamanitra, fa efa feno ny refin’ny heloky ny firenentsika, ary fa efa saiky hanidina hiala ny anjelin’ny famindram-po ka tsy hiverina intsony. Amin’izany dia hatsipy ao anatin’ireo zava-miseho feno fahoriana sy fahaterena izay nofaritan’ny mpaminany ho fotoanan’ny fahorian’i Jakoba ny olon’Andriamanitra. Miakatra any an-danitra ny fitarainan’ireo mahatoky izay enjehina. Ary tahaka ny nitarainan’ny ran’i Abela avy tamin’ny tany, dia misy feo koa mitaraina amin’Andriamanitra avy amin’ny fasan’ny maritiora, avy amin’ny fasandranon’ny ranomasina, avy amin’ny lavabato eny an-tendrombohitra, avy amin’ny vata-paty ao amin’ny trano fitokana-monina: ‘Mandra-pahoviana, Tompo ô, masina sy marina, no tsy hitsaranao sy hamalianao ny rànay amin’izay monina ambonin’ny tany?’”
“The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.
“Ny Tompo dia manao ny asany. Mihetsiketsika avokoa ny lanitra rehetra. Efa ho hitsangana tsy ho ela Ilay Mpitsara ny tany rehetra ka hanamarina ny fahefany izay efa noheverina ho tsinontsinona. Ny mariky ny fanafahana dia hapetraka eo amin’ireo lehilahy izay mitandrina ny didin’Andriamanitra, izay manaja ny lalàny, ary izay mandà ny mariky ny bibidia na ny sariny.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.
“Andriamanitra dia nanambara izay hitranga amin’ny andro farany, mba hahavonona ny olony hijoro manoloana ny tafiodrivotry ny fanoherana sy ny fahatezerana. Ireo izay efa nampitandremana ny amin’ireo toe-javatra miandry azy eo anoloany dia tsy tokony hipetraka amim-pitoniana, miandry ny tafio-drivotra ho avy, ka mampionona ny tenany fa ny Tompo hiaro ny mahatoky aminy amin’ny andro fahoriana. Tokony ho tahaka ny olona miandry ny Tompony isika, tsy amin’ny fiandrasana kamo, fa amin’ny asa mafana fo sy amin’ny finoana tsy mihozongozona. Tsy izao no fotoana hamelana ny saintsika ho variana amin’ny zavatra madinidinika. Raha mbola matory ny olona, Satana kosa dia miasa fatratra mandamina ny raharaha mba tsy hahazoan’ny olon’ny Tompo famindram-po na rariny. Ny hetsika Alahady dia efa mandroso ao anatin’ny haizina ankehitriny. Manafina ny tena anton-draharaha ireo mpitarika, ary maro amin’izay miray amin’io hetsika io no tsy mahita akory izay iafaran’ny fikorianan-javatra miafina ao ambany. Malefaka ny filazany ivelany ary toa kristiana, nefa rehefa hiteny izy dia hampiseho ny fanahin’ny dragona. Adidintsika ny manao izay rehetra azontsika atao mba hisorohana ny loza mananontanona. Tokony hiezaka isika hanafoana ny fitsaratsaram-poana amin’ny fametrahana ny tenantsika amin’ny tena toerana marina eo anatrehan’ny olona. Tokony hapetratsika eo anoloan’izy ireo ny tena raharaha iadian-kevitra, ka amin’izany no ametrahantsika ny fanoherana mahomby indrindra manoloana ireo fepetra mametra ny fahalalahan’ny fieritreretana. Tokony handinika ny Soratra Masina isika ka ho hainay ny manome ny anton’ny finoantsika. Hoy ny mpaminany: ‘Ny ratsy fanahy hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra.’” Testimonies, boky faha-5, 451, 452.
When the “Sunday movement” “shall speak it will reveal the spirit of the dragon.” The four paragraphs identify that at the Sunday law the United States “will disconnect herself fully from righteousness.” At the Sunday law “the time has come for the marvelous working of Satan.” At the Sunday law the threefold union is accomplished. At the Sunday law the United States “repudiates every principle of its Constitution as a Protestant republican government”, and they also “make provision for the propagation of papal falsehoods and delusions.” That Sunday law is a “sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return.” That sign was typified by the warning given by Jesus identifying the abomination of desolation spoken of by Daniel the prophet. It is there that the prayer given by the martyrs of the fifth seal ask, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” is accomplished. It is also at that waymark that the foolish and wise virgins manifest their characters.
Rehefa “Hetsika Alahady” “rehefa miteny izy dia hampiseho ny fanahin’ilay dragona.” Ireo fehintsoratra efatra dia mampahafantatra fa amin’ny lalàna Alahady dia “hisaraka tanteraka amin’ny fahamarinana” i Etazonia. Amin’ny lalàna Alahady dia “tonga ny fotoana hiasan’i Satana amin’ny fomba mahagaga.” Amin’ny lalàna Alahady dia tanteraka ny firaisana telo sosona. Amin’ny lalàna Alahady dia “mandà ny fitsipika rehetra ao amin’ny Lalàmpanorenany amin’ny maha-fitondram-panjakana repoblikana protestanta azy” i Etazonia, ary koa “mametraka fepetra ho amin’ny fampielezana ny lainga sy ny fitaka papaly.” Io lalàna Alahady io dia “famantarana ho antsika fa tratra ny faritry ny fahari-pon’Andriamanitra, fa feno ny fatran’ny heloky ny firenentsika, ary efa hiala hanidina ilay anjelin’ny famindrampo, ka tsy hiverina intsony.” Izany famantarana izany dia naseho mialoha tamin’ilay fampitandremana nomen’i Jesosy izay nanondro ny fahavetavetana fandravana nolazain’i Daniela mpaminany. Eo no tanteraka ilay vavaka nataon’ireo maritiora teo ambanin’ny tombo-kase fahadimy izay manao hoe: “Mandra-pahoviana, Tompo ô, masina sy marina, no tsy mitsara sy tsy mamaly ny ranay amin’izay monina ambonin’ny tany Hianao?” Eo amin’io mari-pamantarana io koa no anehoan’ireo virijina adala sy hendry ny toetrany.
At the Sunday law, the United States “repudiates every principle of its Constitution.” The period of time when this work was accomplished began with the Patriot Act in 2001. 2001 until the Sunday law represents a progressive work of repudiating the Constitution. That progressive work corresponds to the line of prophecy where the formation of the image of the beast is accomplished. The line of the image of the beast may appear a bit more complicated, but the complication is worth understanding. What complicates the line of the image of the beast is that it represents two lines.
Amin’ny lalànan’ny Alahady, i Etazonia dia “mandà ny foto-kevitra rehetra ao amin’ny Lalàm-panorenany.” Ny vanim-potoana nanatanterahana izany asa izany dia nanomboka tamin’ny Patriot Act tamin’ny taona 2001. Ny taona 2001 ka hatramin’ny lalànan’ny Alahady dia maneho asa miandalana mandà ny Lalàm-panorenana. Izany asa miandalana izany dia mifanaraka amin’ny tsipiky ny faminaniana izay anatanterahana ny fananganana ny sarin’ny bibidia. Ny tsipiky ny sarin’ny bibidia dia mety hiseho ho somary sarotra kokoa, nefa mendrika ny ho azo tsara izany fahasarotana izany. Ny mahasarotra ny tsipiky ny sarin’ny bibidia dia satria maneho tsipika roa izy.
For the earth beast the two lines are the horns of Republicanism and Protestantism. Those two horns come together into a church-state relationship and thus fulfill the formation of the image of the beast. The line of the formation of the image of the beast therefore has two lines within the one line, for the Republican and Protestant horns run parallel to one another through history, but their individual lines also have their own prophetic testimony to bear. One prophetic line, with two parallel subjects, is more complicated than simply marking the waymarks of political actions that represent the speaking associated with the Constitution.
Ho an’ilay biby avy amin’ny tany, ny tandroka roa dia ny tsipika roa an’ny Repoblikanisma sy ny Protestantisma. Ireo tandroka roa ireo dia miara-mivondrona ho amin’ny fifandraisana misy eo amin’ny fiangonana sy ny fanjakana, ka amin’izany no anatanterahany ny fananganana ny sarin’ilay biby. Noho izany, ny tsipiky ny fananganana ny sarin’ilay biby dia ahitana tsipika roa ao anatin’ilay tsipika iray ihany, satria ny tandroka Repoblikana sy Protestanta dia mandeha mifanindran-dalana amin’ny alalan’ny tantara, nefa ny tsipika tsirairay avy koa dia samy manana ny fijoroany ho vavolombelona ara-paminaniana entiny. Tsipika ara-paminaniana iray, izay misy lohahevitra roa mifanindran-dalana, dia sarotra kokoa noho ny fanamarihana fotsiny ireo marika eny an-dalana amin’ny asa ara-politika izay maneho ilay fitenenana mifandray amin’ny Lalàmpanorenana.
The two lines of Republican and Protestant horns is further complicated by the prophetic fact that within the Republican horn is the history of the struggle between proslavery Democrats, and antislavery Republicans; and further that within the Protestant horn there is a continual testing process that follows the wise and the foolish virgins within the history of the Protestant horn. Still, it is highly important to settle into these truths.
Ny tsipika roa amin’ny tandroka Repoblikana sy Protestanta dia vao mainka saro-pantarina noho ny zava-misy ara-paminaniana fa ao anatin’ny tandroka Repoblikana no misy ny tantaran’ny tolona teo amin’ny Demokraty mpomba ny fanandevozana sy ny Repoblikana manohitra ny fanandevozana; ary ankoatra izany, ao anatin’ny tandroka Protestanta dia misy fizahan-toetra mitohy izay manaraka ny virijina hendry sy ny virijina adala ao anatin’ny tantaran’ny tandroka Protestanta. Kanefa dia zava-dehibe indrindra ny miorim-paka ao anatin’ireo fahamarinana ireo.
Within the line represented by the earth beast’s two horns is the parallel illustration of either forming a character of Christ or a character of Satan, which equates to either forming an image of Christ or an image of the beast, for in this context the “beast” represents a created being in contrast with the Creator. The formation of these attributes is accomplished internally among all men, for when probation closes there are only two classes. The formation is also accomplished externally with the alliance between the papal power and the United Nations.
Ao anatin’ilay tsipika asehon’ny tandroka roan’ilay bibidia avy amin’ny tany dia misy fanoharana mifanindran-dàlana momba ny fananganana na toetra tahaka an’i Kristy na toetra tahaka an’i Satana, izay mitovy amin’ny fananganana na sarin’i Kristy na sarin’ilay bibidia; fa amin’ity tontolon-kevitra ity ny “bibidia” dia maneho zavaboary noforonina mifanohitra amin’ny Mpamorona. Ny fananganana ireo toetra ireo dia tanterahina ao anaty amin’ny olona rehetra, satria rehefa mifarana ny fotoam-pahasoavana dia kilasy roa ihany no misy. Tanterahina koa izany eo ivelany amin’ny alalan’ny firaisan’ny fahefana papaly sy ny Firenena Mikambana.
So, the testing time for the formation of the image of the beast began in 2001, and it ends at the Sunday law in the United States. In that period of time the prophetic history of the earth beast’s two horns illustrates an internal and external controversy within their respective horns, whether it be religious or political, and also a struggle between the two horns themselves.
Noho izany, ny fotoam-pitsapana ho amin’ny famoronana ny sarin’ny bibidia dia nanomboka tamin’ny taona 2001, ary mifarana amin’ny lalàn’ny Alahady any Etazonia izany. Ao anatin’izany vanim-potoana izany, ny tantara ara-paminaniana momba ireo tandroka roa an’ilay bibidia avy amin’ny tany dia maneho fifanandrinana anatiny sy ivelany ao anatin’ny tandroka tsirairay avy, na eo amin’ny lafiny ara-pivavahana izany na ara-politika, ary koa ady eo amin’ireo tandroka roa samy izy.
The Sunday law in the United States represents the warning to flee which Jesus identified as “the abomination of desolation.” The Sunday law in the United States is the conclusion of the period that began in 2001. The Patriot Act was the “abomination of desolation spoken of by Daniel”, and identified by Jesus as a sign to flee from a coming destruction.
Ny lalàna momba ny Alahady any Etazonia dia maneho ilay fampitandremana mba handosirana izay nofaritan’i Jesosy ho “fahavetavetana mahatonga fandravana.” Ny lalàna momba ny Alahady any Etazonia no famaranana ny vanim-potoana izay nanomboka tamin’ny taona 2001. Ny Patriot Act no “fahavetavetana mahatonga fandravana, izay nolazain’i Daniela”, ary nofaritan’i Jesosy ho famantarana handosirana eo anoloan’ny fandringanana ho avy.
The Patriot Act includes the prophetic light of 1888, and the Blair Bill. The Patriot Act then also prophetically contains the typification of the Sunday law, so the period from 2001 begins with a Sunday law as typified by 1888—Blair Bill, 2001—Patriot Act, and it ends with the Sunday law.
Ny Patriot Act dia ahitana ny fahazavana ara-paminaniana tamin’ny 1888 sy ny Blair Bill. Koa noho izany, ny Patriot Act dia ahitana ara-paminaniana ihany koa ny tandindon’ny lalàna Alahady; noho izany, ny vanim-potoana manomboka amin’ny 2001 dia manomboka amin’ny lalàna Alahady araka ny tandindon’ny 1888—Blair Bill, 2001—Patriot Act, ary miafara amin’ny lalàna Alahady.
The warning to flee the cities in 2001, typifies the warning to flee from Babylon at the Sunday law. The judgment brought upon the United States at the Sunday law typifies the judgment brought upon the entire world when Michael stands up and human probation closes. Christ’s signature as Alpha and Omega is repeatedly represented within the truths represented by the Blair Bill in 1888, and all that 1888 represents, repeating in 2001.
Ny fampitandremana handositra ny tanàna tamin’ny taona 2001 dia tandindon’ny fampitandremana handositra hiala ao Babylona amin’ny fotoanan’ny lalàn’ny Alahady. Ny fitsarana nateraka tamin’i Etazonia noho ny lalàn’ny Alahady dia tandindon’ny fitsarana hihatra amin’izao tontolo izao manontolo rehefa mitsangana Mikaela ka mikatona ny fotoam-pitsarana ho an’ny olombelona. Ny sonian’i Kristy amin’ny maha Alfa sy Omega Azy dia aseho miverimberina ao anatin’ireo fahamarinana asehon’ny Blair Bill tamin’ny taona 1888, sy izay rehetra asehon’ny taona 1888, ka averina indray amin’ny taona 2001.
2001, which was typified by 1888, represents not only the sign to flee as represented by the abomination of desolation, but it was also represented by 66 AD and the siege of Cestius. The siege of Titus in 70 AD represents the Sunday law in the United States. The Sunday law in the United States is represented by the year 321 and the first Sunday law of Constantine, and 538 represents when the last nation of the earth succumbs to the mark of the beast.
Ny taona 2001, izay voasary tandindon’ny 1888, dia tsy maneho ihany ny famantarana handosirana araka ny asehon’ny fahavetavetana mahatonga fandravana, fa nosoloan-tena koa tamin’ny taona 66 taor. J.K. sy ny fahirano nataon’i Cestius. Ny fahirano nataon’i Titus tamin’ny taona 70 taor. J.K. dia maneho ny lalàn’ny Alahady any Etazonia. Ny lalàn’ny Alahady any Etazonia dia asehon’ny taona 321 sy ny lalàn’ny Alahady voalohany nataon’i Constantine, ary ny 538 dia maneho ny fotoana izay hilefitran’ny firenena farany eto an-tany eo ambanin’ny mariky ny bibidia.
2001 is 1888, Cestius and the year 66 AD. The Sunday law is Titus and the years 70 and 321. 2001 is also the baptism of Jesus, and His descent in Revelation chapter ten on August 11, 1840. All these symbols contribute to the line of the Constitution.
2001 dia 1888, i Cestius ary ny taona 66 taor. J.K. Ny lalàn’ny Alahady dia Titus sy ny taona 70 ary 321. Ny taona 2001 koa dia ny batisan’i Jesosy, sy ny fidinany ao amin’ny Apokalypsy toko faha-folo tamin’ny 11 Aogositra 1840. Ireo tandindona rehetra ireo dia samy mandray anjara amin’ny tsipiky ny Lalàmpanorenana.
The prophetic history of the United States runs parallel to the history of Adventism. In 1798 the papacy received its deadly wound, and 1798 was the time of the end when the portion of the prophecies of Daniel that related to the history of the first and second angels of Revelation fourteen was unsealed. There in 1798, Adventism’s prophetic beginning is marked, and in 1798 the earth-beast with lamblike horns became the sixth kingdom of Bible prophecy.
Ny tantara ara-paminanian’i Etazonia dia mitovy laharana amin’ny tantaran’ny Advantisma. Tamin’ny 1798 no nahazoan’ny fahefana papaly ny ratra mahafaty azy, ary ny 1798 no fotoana farany izay nanokafana ny ampahan’ny faminanian’i Daniela izay mifandray amin’ny tantaran’ny anjely voalohany sy faharoa ao amin’ny Apokalypsy faha-efatra ambin’ny folo. Teo amin’ny 1798 no amaritana ny fiandohan’ny Advantisma eo amin’ny lafiny ara-paminaniana, ary tamin’ny 1798 no nahatonga ilay bibidia avy amin’ny tany manana tandroka tahaka ny an’ny zanak’ondry ho fanjakana fahenina ao amin’ny faminaniana ara-Baiboly.
1798 was preceded by three prophetic waymarks associated with the line of the earth beast, and therefore with the speaking of the United States, and the Constitution of the United States. Those three waymarks were the Declaration of Independence, spoken in 1776, then the Constitution in 1789, and then the Alien and Sedition Acts of 1798.
Ny taona 1798 dia nialohavan’ny mari-pamantarana ara-paminaniana telo mifandray amin’ny tsipikan’ilay bibidia avy amin’ny tany, ary noho izany amin’ny fitenenan’i Etazonia sy amin’ny Lalàm-panorenan’i Etazonia. Ireo mari-pamantarana telo ireo dia ny Fanambarana ny Fahaleovantena, nambara tamin’ny 1776, avy eo ny Lalàm-panorenana tamin’ny 1789, ary avy eo ny Lalàna momba ny Vahiny sy ny Fampirisihana fikomiana tamin’ny 1798.
Those three waymarks address the prophetic line of the Constitution and mark the beginning of the sixth kingdom of Bible prophecy. The Sunday law is the end of the sixth kingdom of Bible prophecy’s reign, and therefore there must be of prophetic necessity three waymarks that precede the end, as typified by the three waymarks that preceded the beginning.
Ireo marika telo ireo dia manondro ny tsipika ara-paminaniana momba ny Lalàmpanorenana ary manamarika ny fiandohan’ny fanjakana fahenina amin’ny faminanian’ny Baiboly. Ny lalàna alahady no faran’ny fanapahan’ny fanjakana fahenina amin’ny faminanian’ny Baiboly; ary noho izany, araka ny tsy maintsy maha-ara-paminaniana azy, dia tsy maintsy misy marika telo mialoha io farany io, araka ny nasehon’ny tandindona ao amin’ireo marika telo izay nialoha ny fiandohana.
In 2001, at the fall of the towers, the Patriot Act, is typified by the Blair Bill of 1888, along with the manifest rebellion of Adventism’s leadership at the Minneapolis General Conference. A rebellion which an angel told Sister White was typified by the rebellion against Moses by Korah, Dathan and Abiram is also typified by the baptism of Christ in 27 AD, the restraint of Islam on August 11, 1840 and the Declaration of Independence in 1776, as well as the “abomination of desolation, spoken by Daniel the prophet” as a sign to flee from the coming wrath, as represented by Cestius and 66 AD.
Tamin’ny taona 2001, tamin’ny fianjeran’ireo tilikambo, ny Patriot Act dia asehon’ny Blair Bill tamin’ny 1888 ho tandindona, miaraka amin’ny fikomiana niharihary nataon’ny mpitarika ny Advantisma tao amin’ny Fihaonambe Jeneraly tao Minneapolis. Io fikomiana io, izay nolazain’ny anjely tamin’i Rahavavy White fa notandindomin’ny fikomiana nataon’i Kora, Datana ary Abirama hanohitra an’i Mosesy, dia tandindomin’ny batisan’i Kristy tamin’ny taona 27 taor. J.K. koa, ny famerana ny finoana silamo tamin’ny 11 Aogositra 1840 sy ny Fanambarana ny Fahaleovantena tamin’ny 1776, ary koa ny “fahavetavetana mahatonga fandravana, izay voalazan’i Daniela mpaminany” ho famantarana handosirana ny fahatezerana ho avy, araka ny asehon’i Cestius sy ny taona 66 taor. J.K.
If you can still remember that the line of prophecy we are now considering is the line of the Constitution of the United States, all of the aforementioned prophetic lines contribute to and establish the prophetic theme represented by the line of the Constitution. Yet the line which appears to be the most interconnected line is the line of the formation of the image of the beast. The image of the beast is an image of the papal beast, which is represented as a beast with a woman reigning over the beast, which is the combination of church and state with the church in control of the relationship. In order for the United States to form an image to the beast, apostate Protestantism must so control the government to the point where the government will pass and enforce religious statutes, and ultimately the Sunday law.
Raha mbola azonao tsaroana fa ny tsipiky ny faminaniana izay dinihintsika ankehitriny dia ny tsipiky ny Lalàmpanorenan’i Etazonia, dia ireo tsipika faminaniana rehetra voalaza teo aloha dia samy mandray anjara amin’ny fanorenana sy fanamafisana ny lohahevitra ara-paminaniana asehon’ny tsipiky ny Lalàmpanorenana. Kanefa ny tsipika izay toa mifamatotra indrindra amin’ireo hafa dia ny tsipiky ny fananganana ny sarin’ilay bibidia. Ny sarin’ilay bibidia dia sarin’ilay bibidia papaly, izay aseho ho bibidia iray anjakazakan’ny vehivavy, dia ny firaisan’ny fiangonana sy ny fanjakana, ka ny fiangonana no mifehy izany fifandraisana izany. Mba hahafahan’i Etazonia manangana sarina bibidia ho an’ilay bibidia, dia tsy maintsy mahafehy ny governemanta hatramin’ny ambaratonga handanian’ny governemanta sy hampiharany lalàna ara-pivavahana ny Protestantisma niodina, ary amin’ny farany dia ny lalàn’ny Alahady.
As the process of forming the image of the beast is accomplished, the Constitution, written with a premier principle which Thomas Jefferson penned as “separation of church and state,” is to be overturned. When the Protestant horn has the power to direct the Republican horn to enforce religious mandates, the very heart of the Constitution is torn apart, thus you have the prophetic relationship between the line of the Constitution and the line of the image of the beast.
Rehefa tanteraka ny fizotran’ny famoronana ny sarin’ny bibidia, dia horavana ny Lalàm-panorenana, izay nosoratana niaraka tamin’ilay foto-kevitra ambony indrindra izay nosoratan’i Thomas Jefferson hoe “fisarahan’ny fiangonana sy ny fanjakana.” Rehefa manana fahefana hitarihana ny tandroka Protestanta ny tandroka Repoblikana mba hampihatra didy ara-pivavahana, dia rovitra ny tena fon’ny Lalàm-panorenana; koa izany no ahitanao ny fifandraisana ara-paminaniana eo amin’ny tsipiky ny Lalàm-panorenana sy ny tsipiky ny sarin’ny bibidia.
The period where the image of the beast is formed began in 2001, with the Patriot Act, and it ends at the Sunday law, when the mark of the beast is enforced. During that period the latter rain is sprinkled, for the latter rain begins to fall when the mighty angel of Revelation eighteen descends and lightens the earth with His glory, which, according to Sister White, would occur when the great buildings of New York City were brought down by a touch of the Lord.
Ny vanim-potoana ananganana ny sarin’ilay bibidia dia nanomboka tamin’ny taona 2001, tamin’ny Patriot Act, ary mifarana amin’ny lalàn’ny Alahady izany, rehefa ampiharina ny mariky ny bibidia. Mandritra izany vanim-potoana izany no amafafazana ny ranonorana farany, satria ny ranonorana farany dia manomboka milatsaka rehefa midina ilay anjely mahery ao amin’ny Apokalypsy fahavalo ambin’ny folo ka manazava ny tany amin’ny voninahiny, izay, araka an-dRahavavy White, dia hitranga rehefa hampidinina ireo trano lehibe ao New York City amin’ny fikasihan’ny Tompo.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Ny ranonorana farany dia hidina eo amin’ny vahoakan’Andriamanitra. Anjely mahery iray no hidina avy any an-danitra, ary ny tany manontolo dia hohazavain’ny voninahiny.” Review and Herald, 21 Aprily 1891.
The period of the sprinkling of the latter rain represents a period of time when the wheat and tares of Adventism’s last generation are being sifted and purged. That sifting and purging ends at the Sunday law, and the wise virgins who possess the oil when the crisis of the Sunday law arrives, are sealed and then the Holy Spirit is poured out without measure until Michael stands up and human probation closes.
Ny vanim-potoanan’ny famafazana ny ranonorana farany dia maneho fe-potoana iray izay anivanana sy anadiovana ny vary sy ny tsimparifary ao amin’ny taranaka faran’ny Advantisma. Izany fanivanana sy fanadiovana izany dia mifarana amin’ny lalàna Alahady, ary ny virijina hendry izay manana ny diloilo rehefa tonga ny krizin’ny lalàna Alahady dia asiana tombo-kase, ary avy eo ny Fanahy Masina dia arotsaka tsy amin’ny fatra mandra-pitsangan’i Mikaela ka hifaranan’ny fotoam-pahasoavan’ny olombelona.
During the formation of the image of the beast in the United States the latter rain will be sprinkling, and during the formation of the image of the beast in the world the latter rain will be poured out without measure.
Mandritra ny fananganana ny sarin’ilay bibidia any Etazonia dia hitsitokotoko ny ranonorana farany, ary mandritra ny fananganana ny sarin’ilay bibidia eo amin’izao tontolo izao dia hararaka tsy misy fetra ny ranonorana farany.
In 2001 the testing of the Laodicean Seventh-day Adventist church began, as typified by the Protestants of August 11, 1840, and by ancient Israel when Christ was baptized.
Tamin’ny taona 2001 no nanomboka ny fizahan-toetran’ny fiangonana Advantista Mitandrina ny Andro Fahafito ao Laodikia, araka ny tandindon’ny Protestanta tamin’ny 11 Aogositra 1840 sy i Isiraely fahiny tamin’ny nanaovana batisa an’i Kristy.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Ny fotoana fitsapana dia efa mananontanona antsika izao, satria ny antso mafy ataon’ilay anjely fahatelo dia efa natomboka sahady tamin’ny fanambaràna ny fahamarinan’i Kristy, Ilay Mpanavotra mamela heloka. Izany no fiandohan’ny fahazavan’ilay anjely izay hameno ny tany rehetra ny voninahiny.” Selected Messages, boky 1, 362.
The final testing process for the former covenant people begins when the light of the angel of Revelation eighteen begins to present His message. His message is also represented in the first three verses of chapter eighteen of Revelation, and those three verses were, according to Sister White fulfilled when the great buildings of New York City came down.
Ny fizahan-toetra farany ho an’ilay vahoakan’ny fanekena taloha dia manomboka rehefa ny fahazavan’ilay anjely ao amin’ny Apokalypsy toko faha-18 manomboka mampahafantatra ny hafany. Ny hafany dia aseho koa ao amin’ireo andininy telo voalohany ao amin’ny toko faha-18 amin’ny Apokalypsy, ary ireo andininy telo ireo, araka an’i Sister White, dia tanteraka tamin’ny fotoana nianjeran’ireo trano lehibe tao New York City.
The testing process then began, as represented by John in chapter ten of Revelation. The test was whether you would take the little book that was in the angel’s hand, and then eat it. During this testing period, while the latter rain is being sprinkled it is falling only upon those who choose to take the little book and eat it.
Dia nanomboka ny fizahan-toetra, araka izay asehon’i Jaona ao amin’ny toko fahafolon’ny Apokalypsy. Ny fitsapana dia izao: handray ny boky kely izay teo an-tanan’ilay anjely va ianareo, ary avy eo hihinana azy. Nandritra io vanim-potoanan’ny fizahan-toetra io, raha afafy ny ranonorana farany, dia ireo ihany no ianjerany, dia izay nifidy handray ny boky kely sy hihinana azy.
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Maro no tsy nandray tamin’ny ambaratonga lehibe ny ranonorana aloha. Tsy azony avokoa ny fitahiana rehetra izay efa nomen’Andriamanitra ho azy ireo amin’izany. Miandrandra izy fa ny tsy ampy dia hofenoin’ny ranonorana aoriana. Rehefa harotsaka ny fahabetsahan’ny fahasoavana manankarena indrindra, dia mikasa hanokatra ny fony handray izany izy. Manao fahadisoana mahatsiravina izy ireo. Ny asa izay efa natombok’Andriamanitra tao am-pon’ny olombelona tamin’ny fanomezany ny fahazavany sy ny fahalalany dia tsy maintsy tohizana mandrakariva. Tsy maintsy tsapan’ny tsirairay ny filany manokana. Tsy maintsy foanana amin’ny loto rehetra ny fo ary diovina mba honenan’ny Fanahy ao anatiny. Tamin’ny alalan’ny fiaikena sy ny fandaozana ny ota, tamin’ny vavaka mafana fo sy ny fanokanana ny tenany ho an’Andriamanitra, no niomanan’ny mpianatra voalohany handray ny firotsahan’ny Fanahy Masina tamin’ny Andron’ny Pentekosta. Izany asa izany ihany, saingy amin’ny ambaratonga lehibe kokoa, no tsy maintsy atao ankehitriny. Tamin’izany, ny mpiasan’olombelona dia tsy maintsy nangataka ny fitahiana fotsiny, ary niandry ny Tompo hahatanteraka ny asa momba azy. Andriamanitra no nanomboka ny asa, ary Izy no hamita ny asany, ka hahatonga ny olombelona ho tanteraka ao amin’i Jesosy Kristy. Kanefa tsy tokony hisy fanaovana tsinontsinona ny fahasoavana asehon’ny ranonorana aloha. Ireo ihany izay miaina mifanaraka amin’ny fahazavana azony no handray fahazavana lehibe kokoa. Raha tsy mandroso isan’andro isika amin’ny fanehoana ireo hatsaram-panahy kristiana miasa, dia tsy hahafantatra ny fisehoan’ny Fanahy Masina amin’ny ranonorana aoriana isika. Mety milatsaka amin’ny fo manodidina antsika rehetra izany, nefa isika tsy hahatsikaritra na handray izany.” Testimonies to Ministers, 506, 507.
Those who ate the message of 2001 were receiving a message appropriate for that period, but they were to be tested in order to manifest if they truly internalized the message into an experience prepared for the seal of God. In that period the latter rain is therefore represented as sprinkling, for the wheat and tares are still together. Therefore, Sister White says, “It may be falling on hearts all around us, but we shall not discern or receive it.” When the wise are separated from the foolish, the latter rain is then poured out without measure, as it was at Pentecost, which typifies the Sunday law.
Ireo izay nihinana ny hafatry ny 2001 dia nandray hafatra sahaza ho an’izany vanim-potoana izany, nefa tsy maintsy nozahan-toetra izy ireo mba hanehoana raha tena nampiditra lalina tao anatiny tokoa ny hafatra ho traikefa voaomana handraisana ny tombo-kasen’Andriamanitra. Koa amin’izany vanim-potoana izany ny ranonorana farany dia aseho ho famafazana, satria mbola miaraka ihany ny vary sy ny tsimparifary. Noho izany dia hoy i Rahavavy White: “Mety hilatsaka amin’ny fo manodidina antsika rehetra izany, kanefa isika tsy hahafantatra na handray izany.” Rehefa voasaraka ny hendry amin’ny adala, dia arotsaka tsy amin’ny fetra ny ranonorana farany, tahaka ny tamin’ny Pentekosta, izay tandindon’ny lalàn’ny Alahady.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Indray, ireo fanoharana ireo dia mampianatra fa tsy hisy intsony androm-pitsapana aorian’ny fitsarana. Rehefa vita ny asan’ny filazantsara, dia manaraka avy hatrany ny fisarahana amin’ny tsara sy ny ratsy, ary ny anjaran’ny sokajy tsirairay dia voafaritra mandrakizay.” Christ’s Object Lessons, 123.
The period of the sprinkling of the latter rain, followed by a period when the latter rain is poured out without measure, are also illustrated as two periods where judgment is accomplished upon God’s people. The first period of judgment upon God’s people began with the house of God on September 11, 2001, and at the Sunday law judgment is then accomplished for God’s other flock who are responding to or rejecting the loud cry of the third angel that begins at the Sunday law in the United States, and ends when Michael stands up, and human probation closes.
Ny vanim-potoanan’ny fitsifazana ny oram-baratra farany, arahin’ny vanim-potoana izay andatsahana ny oram-baratra farany tsy misy fetra, dia aseho koa ho vanim-potoana roa izay anatanterahana ny fitsarana amin’ny vahoakan’Andriamanitra. Ny vanim-potoana voalohany amin’ny fitsarana ny vahoakan’Andriamanitra dia nanomboka tamin’ny tranon’Andriamanitra tamin’ny 11 Septambra 2001, ary amin’ny fitsarana momba ny lalàn’ny Alahady dia tanterahina amin’izay ny fitsarana ho an’ireo ondry hafa an’Andriamanitra izay mamaly na mandà ny antso mafy ataon’ny anjely fahatelo, izay manomboka amin’ny lalàn’ny Alahady any Etazonia, ary mifarana rehefa mitsangana Mikaela, ka mifarana ny fahafahan’olombelona hibebaka.
The two periods of the latter rain, which are also the two periods of the judgment which begins with the house of God, and then moves to God’s other flock, are also the two periods of the formation of the image of the beast.
Ny vanim-potoana roa amin’ny orana farany, izay koa no vanim-potoana roa amin’ny fitsarana izay manomboka amin’ny tranon’Andriamanitra, ary avy eo mifindra ho amin’ny ondriny hafa an’Andriamanitra, dia ireo koa no vanim-potoana roa amin’ny fananganana ny sarin’ny bibidia.
Within the first of those two prophetic periods, when judgment is brought upon God’s church and also the United States, is the very same history where the Republican horn and the Protestant horn are both judged. Right where Laodicean Adventism is spewed out of the mouth of the Lord, the United States fills its probationary cup, and national ruin is brought upon the nation, and Satan then appears and begins his marvelous work. The one hundred and forty-four thousand are sealed and lifted up as an ensign at the Sunday law.
Ao anatin’ilay voalohany amin’ireo vanim-potoana ara-paminaniana roa ireo, rehefa entina eo amin’ny fiangonan’Andriamanitra sy koa eo amin’i Etazonia ny fitsarana, dia io tantara io ihany no itsarana ny tandroka Repoblikana sy ny tandroka Protestanta samy izy. Eo indrindra amin’izay androahan’ny Tompo hiala amin’ny vavany ny Advantisma Laodikiana, no mamenoan’i Etazonia ny kapoakany fitsapana, ka ampidirina amin’ny firenena ny faharavana nasionaly, ary amin’izay i Satana no miseho ka manomboka ny asany mahagaga. Voaisy tombo-kase ireo efatra arivo amby efatra alina sy iray hetsy, ary asandratra ho faneva amin’ny lalàn’ny Alahady.
We are informed that it is impossible to give any idea of “the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended.”
Ampahafantarina isika fa tsy azo atao ny manome hevitra na inona na inona momba ny “fanandraman’ny olon’Andriamanitra izay mbola ho velona etỳ ambonin’ny tany rehefa mifangaro ny voninahitra any an-danitra sy ny famerenana indray ny fanenjehana tamin’ny lasa.”
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.” Testimonies, volume 9, 16.
“I Satana dia mpianatra mazoto ny Baiboly. Fantany fa fohy ny androny, ka mitady amin’ny lafiny rehetra hanohitra ny asan’ny Tompo etỳ ambonin’ny tany izy. Tsy azo ambara velively ny toetry ny fanandraman’ny vahoakan’Andriamanitra izay mbola ho velona etỳ ambonin’ny tany, raha mifangaro ny voninahitra avy any an-danitra sy ny famerimberenana ny fanenjehana tamin’ny andro lasa. Handeha ao amin’ny mazava izay mivoaka avy eo amin’ny seza fiandrianan’Andriamanitra izy ireo. Amin’ny alalan’ny anjely dia hisy fifandraisana tsy tapaka eo amin’ny lanitra sy ny tany. Ary Satana, voahodidin’ny anjely ratsy, sady milaza ny tenany ho Andriamanitra, dia hanao fahagagana isan-karazany mba hamitahana, raha azo atao, na dia ny olom-boafidy aza. Ny vahoakan’Andriamanitra dia tsy hahita ny fiarovany amin’ny fanaovana fahagagana, satria hosandain’i Satana ny fahagagana izay hatao. Ny vahoakan’Andriamanitra, voazaha toetra sy voasedra, no hahita ny heriny ao amin’ilay famantarana voalaza ao amin’ny Eksodosy 31:12–18. Tokony hijoro eo ambonin’ny teny velona izy ireo hoe: ‘Voasoratra hoe.’ Izany irery ihany no fanorenana ahafahany mijoro tsy ho azo hozongozonina. Ireo izay nandika ny fanekeny tamin’Andriamanitra dia ho tsy manana an’Andriamanitra sy tsy hanam-panantenana amin’izany andro izany.” Testimonies, volume 9, 16.
The repetition of the persecutions of the past begins at the Sunday law in the United States, for Satan begins his marvelous work at that time, and the wise virgins who have already been “tried and tested,” will then “walk in the light proceeding from the throne of God.” This will be accomplished through the work of angels, for “by means of the angels there will be constant communication between heaven and earth.”
Ny famerenana ny fanenjehana tamin’ny lasa dia manomboka amin’ny lalàna Alahady any Etazonia, fa amin’izany andro izany Satana no manomboka ny asany mahagaga, ary ireo virijina hendry izay efa “voazaha toetra sy notsapaina,” dia “handeha amin’ny mazava izay mivoaka avy eo amin’ny seza fiandrianan’Andriamanitra.” Ho tanteraka izany amin’ny alalan’ny asan’ny anjely, fa “amin’ny alalan’ny anjely no hisian’ny fifandraisana tsy tapaka eo amin’ny lanitra sy ny tany.”
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ireo voahosotra izay mitsangana eo anilan’ny Tompon’ny tany rehetra dia manana ny toerana izay nomena an’i Satana fahiny tamin’izy keroba mpiaro mandrakotra. Amin’ny alalan’ireo zava-mananaina masina manodidina ny seza fiandrianany no itohizan’ny Tompo fifandraisana tsy tapaka amin’ny mponin’ny tany. Ny diloilo volamena dia maneho ny fahasoavana izay amamian’Andriamanitra ny faniloan’ny mino, mba tsy hirefarefa ka ho faty. Raha tsy io diloilo masina io no arotsaka avy any an-danitra amin’ny alalan’ny hafatry ny Fanahin’Andriamanitra, dia hanana fahefana feno amin’ny olona ny herin’ny ratsy.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Tsy omem-boninahitra Andriamanitra rehefa tsy raisintsika ny hafatra ampitainy amintsika. Amin’izany no andavantsika ilay diloilo volamena izay tiany harotsaka ao amin’ny fanahintsika mba hampitaina amin’ireo izay ao amin’ny maizina. Rehefa tonga ny antso hoe: ‘Indro, avy ny mpampakatra; mivoaha hitsena azy,’ ireo izay tsy nandray ny diloilo masina, izay tsy nikolokolo ny fahasoavan’i Kristy tao am-pony, dia hahita, tahaka ireo virijina adala, fa tsy vonona hitsena ny Tompony izy. Tsy manana hery ao amin’ny tenany izy hahazoana izany diloilo izany, ka rava ny fiainany. Fa raha angatahina kosa ny Fanahy Masin’Andriamanitra, raha mitalaho isika, tahaka ny nataon’i Mosesy hoe: ‘Asehoy ahy ny voninahitrao,’ dia hararaka ao am-pontsika ny fitiavan’Andriamanitra. Amin’ny alalan’ireo fantsona volamena no hampitaina amintsika ilay diloilo volamena. ‘Tsy amin-kery, na amin’ny fahefana, fa amin’ny Fanahiko, hoy Jehovah Tompon’ny maro.’ Amin’ny fandraisana ireo tara-pahazavana mamirapiratra avy amin’ny Masoandron’ny Fahamarinana no amirapiratan’ny zanak’Andriamanitra tahaka ny fanazavana eo amin’izao tontolo izao.” Review and Herald, 20 Jolay 1897.
The wise are those who are sealed in Revelation chapter seven and Ezekiel chapter nine, and who are contrasted with the foolish who dishonor the Lord, by refusing “the communications he sends.” The foolish are those “who have broken their covenant with God who will in that day be without God and without hope.” Those two classes were tested and brought to a point where they manifested their character based upon whether they accepted or rejected the message of the hour. The message of the hour since September 11, 2001 has been the message of the latter rain.
Ny hendry dia ireo izay voaisy tombo-kase ao amin’ny Apokalypsy toko faha-fito sy Ezekiela toko faha-sivy, ary ampitahaina amin’ny adala izay manala baraka ny Tompo amin’ny fandavany “ny fifandraisana alefany.” Ny adala dia ireo “izay nandika ny fanekeny tamin’Andriamanitra ka amin’izany andro izany dia ho tsy manana an’Andriamanitra sady tsy manana fanantenana.” Ireo sokajy roa ireo dia nozahana toetra ka nentina ho amin’ny teboka iray izay nanehoany ny toetrany araka ny nanekeny na nandavany ny hafatry ny ora. Ny hafatry ny ora hatramin’ny 11 Septambra 2001 dia ny hafatry ny ranonorana farany.
The message of the latter rain is recognized by the methodology of line upon line as set forth in Isaiah chapter twenty-eight. The methodology of line upon line is God’s appointed method of biblical study, and therefore to reject that methodology is not only to reject the message represented through the application of line upon line, from here a little and there a little, it is also to reject the Giver of the methodology.
Ny hafatry ny orana farany dia fantarina amin’ny alalan’ny metodôlôjia hoe andalana manaraka andalana, araka izay aseho ao amin’ny Isaia toko faha‑valo amby roapolo. Ny metodôlôjia hoe andalana manaraka andalana no fomba voatendrin’Andriamanitra hoenti-mandalina ny Baiboly; koa ny mandà izany metodôlôjia izany dia tsy hoe mandà fotsiny ny hafatra aseho amin’ny fampiharana ny andalana manaraka andalana, etsy kely sy eroa kely, fa mandà koa ny Mpanome izany metodôlôjia izany.
Because of the inspired parameters revealed in the testing process that leads to the sealing of the one hundred and forty-four thousand, it is apparent that the only way a child of God can navigate through the history where “celestial glory and a repetition of the persecutions of the past are blended,” is to be in an experience where the light from the throne of God can be recognized. It must be recognized, or it is useless, and we are lost.
Noho ny masontsivana voatendrin’ny Fanahy izay naseho tao amin’ny fizotry ny fitsapana izay mitarika ho amin’ny fanisiana tombo-kase ny efatra arivo amby efatra alina sy iray hetsy, dia miharihary fa ny hany làlana ahafahan’ny zanak’Andriamanitra mamakivaky io tantara io izay “ifangaroan’ny voninahitra avy any an-danitra sy ny famerenana ny fanenjehana tamin’ny lasa,” dia ny hoe ao anatin’ny fanandramana iray izay ahafahana mamantatra ny fahazavana avy amin’ny seza fiandrianan’Andriamanitra. Tsy maintsy fantarina izany, fa raha tsy izany dia tsy misy ilàna azy, ary very isika.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Isika tsy tokony hiandry ny ranonorana fara. Tonga izany amin’izay rehetra hanaiky sy handray ho an’ny tenany ny ando sy ny ranonoram-pahasoavana izay milatsaka amintsika. Rehefa angonintsika ny sombin’ny fahazavana, rehefa ankasitrahantsika ny famindram-po azo antoka avy amin’Andriamanitra, Izay tia ny hatokisantsika Azy, dia ho tanteraka ny teny fikasana rehetra. [Isaia 61:11 voatonona.] Ny tany manontolo dia tsy maintsy hofenoina ny voninahitr’Andriamanitra.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
In the period that began when the angel of Revelation eighteen fills the whole earth with His glory, beginning on September 11, 2001, the latter rain has only come “upon” those “who” have “recognized and appropriated the dew and showers of grace that” is “falling upon us.” The “great mistake” identified earlier by Sister White, was when the foolish virgins thought they could wait until the latter rain was poured out without measure, for then they thought they could catch up. Not so, only those who are growing in their understanding of God’s prophetic Word receive more light.
Nandritra ny vanim-potoana izay nanomboka tamin’ny fotoana namenoan’ilay anjelin’ny Apokalypsy toko faha-valo ambin’ny folo ny tany rehetra tamin’ny voninahiny, nanomboka ny 11 Septambra 2001, dia tsy tonga afa-tsy “eo amin’” ireo “izay” “nahafantatra sy nandray ho azy ny ando sy ny ranonoram-pahasoavana izay” “milatsaka amintsika” ny ranonorana farany. Ilay “fahadisoana lehibe” izay efa nofaritan-dRahavavy White teo aloha dia tamin’ny fotoana niheveran’ireo virijina adala fa afaka miandry mandra-pilatsaky ny ranonorana farany tsy misy fetra izy, satria tamin’izay no noheveriny fa hahatratra indray izy. Tsy izany velively; ireo ihany izay mitombo amin’ny fahatakarany ny Tenin’Andriamanitra ara-paminaniana no mandray fahazavana bebe kokoa.
As we conclude this article, the point I wish to identify is in connection with the purpose of the testing time we are now in. If we are to “walk in the light proceeding from the throne of God” in the time when the persecutions of the past are repeated, we will need to master the prophetic Word in advance of the crisis.
Rehefa am-pamaranana ity lahatsoratra ity isika, dia izao no hevitra tiako hasongadina mifandray amin’ny antony anaovana izao fotoam-pitsapana lalovantsika izao. Raha handeha “ao amin’ny mazava izay mivoaka avy eo amin’ny seza fiandrianan’Andriamanitra” isika amin’ny andro hamerenana ny fanenjehana tamin’ny lasa, dia tsy maintsy mahafehy mialoha ny Teny ara-paminaniana isika alohan’ny hihavian’ny krizy.
In chapter one, Daniel and the three worthies had already perfected their education before they went in to be tested by Nebuchadnezzar. For forty days Christ opened the prophetic Word to the understanding of the disciples in advance of the ten days where the disciples perfected their unity. Then came Pentecost, which typifies the Sunday law.
Ao amin’ny toko voalohany, i Daniela sy ireo lehilahy mendrika telo dia efa nahatanteraka ny fanabeazana azy talohan’ny nidirany hotsapain’i Nebokadnezara. Nandritra ny efapolo andro, i Kristy dia nanokatra ny Teny faminaniana ho amin’ny fahatakarana ny mpianatra, mialoha ny folo andro izay nanatanterahan’ny mpianatra ny firaisan-tsainy. Avy eo dia tonga ny Pentekosta, izay tandindon’ny lalàn’ny Alahady.
In Daniel chapter three, Shadrach, Meshach and Abednego informed Nebuchadnezzar they needed no extra time, for they were already settled as to what they were to do in the Sunday law testing time. Their faithfulness was magnified when they walked in the furnace with Christ, and the message they had already settled into before the test was carried to all the then-known world by all the visiting dignitaries that witnessed the miracle in the furnace.
Ao amin’ny Daniela toko fahatelo, dia nampahafantarin’i Sadraka sy Mesaka ary Abednego an’i Nebokadnezara fa tsy nila fotoana fanampiny izy ireo, satria efa tapa-kevitra sahady ny amin’izay hataony amin’ny fotoam-pitsapana ny lalàna alahady. Nohalehibeazina ny fahatokiany rehefa niara-nandeha tamin’i Kristy tao anatin’ny lafaoro izy ireo, ary ny hafatra izay efa niorenany talohan’ny fitsapana dia nentin’ireo olo-manan-kaja mpitsidika rehetra izay vavolombelon’ilay fahagagana tao amin’ny lafaoro ho any amin’izao tontolo rehetra fantatra tamin’izany andro izany.
We will continue these thoughts in the next article.
Hanohy ireo hevitra ireo isika ao amin’ny lahatsoratra manaraka.