“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.
“Misy zavatra sasany ao amin’ny Soratra Masina izay sarotra ho azo, ary izay, araka ny tenin’i Petera, ahodinkodin’ny tsy nianatra sy ny tsy mafy orina ho amin’ny faharavany ihany. Mety tsy ho hainay, amin’ity fiainana ity, ny manazava ny hevitry ny andalan-teny rehetra ao amin’ny Soratra Masina; nefa tsy misy teboka lehibe amin’ny fahamarinana azo ampiharina izay ho voasaron’ny zava-miafina. Rehefa tonga ny fotoana, araka ny fitondran’Andriamanitra, hitsapana izao tontolo izao amin’ny fahamarinana ho an’izany fotoana izany, dia hohetsiketsahin’ny Fanahiny ny sain’ny olona handinika ny Soratra Masina, eny, amin’ny fifadian-kanina sy ny vavaka aza, mandra-pahadininika sy ahitana rohy isan-tokony ka ampiraisina ho rojo lavorary. Ny zava-misy rehetra izay mikasika mivantana ny famonjena ny fanahy dia hatao mazava tokoa, ka tsy hisy tokony ho diso lalana na handeha amin’ny maizina.”
“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.
“Raha manaraka ny rojo-faminaniana isika, dia hita mazava sy voazava tsara ny fahamarinana nambara ho an’ny androntsika. Tompon’andraikitra isika noho ny tombontsoa ankafizintsika sy noho ny fahazavana mamirapiratra eo amin’ny lalan-kalehantsika. Ireo izay velona tamin’ny taranaka lasa dia tompon’andraikitra noho ny fahazavana izay navela hamirapiratra taminy. Nampiasaina ny sainy mikasika ireo teboka samihafa ao amin’ny Soratra Masina izay nizaha toetra azy. Nefa tsy azon’izy ireo ny fahamarinana izay takatsika. Tsy tompon’andraikitra noho ny fahazavana izay tsy nananany izy ireo. Nanana ny Baiboly izy, tahaka antsika; nefa ny fotoana hisehoan’ny fahamarinana manokana mifandray amin’ny toe-javatra famaranana amin’ny tantaran’ity tany ity dia mandritra ny taranaka farany izay mbola ho velona etỳ ambonin’ny tany.
“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume 2, 692, 693.
“Ny fahamarinana manokana dia nampifanarahana tamin’ny toe-piainan’ny taranaka araka izay nisy azy avy. Ny fahamarinana ankehitriny, izay fitsapana ho an’ny vahoakan’ity taranaka ity, dia tsy fitsapana ho an’ny vahoakan’ireo taranaka fahiny lavitra. Raha ny fahazavana izay mamirapiratra amintsika ankehitriny momba ny Sabatan’ny didy fahefatra no nomena an’ireo taranaka taloha, dia ho nataon’Andriamanitra tompon’andraikitra noho izany fahazavana izany izy.” Testimonies, volume 2, 692, 693.
New and Old
Vaovao sy Taloha
“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.
“Amin’ny vanim-potoana rehetra dia misy fivelarana vaovao ny fahamarinana, hafatry ny Andriamanitra ho an’ny vahoakan’izany taranaka izany. Ny fahamarinana taloha dia ilaina avokoa; ny fahamarinana vaovao dia tsy misaraka amin’ny taloha, fa fanokafana sy fampivelarana azy. Raha tsy takatra ny fahamarinana taloha dia tsy hain’ny olona ny mahazo ny vaovao. Rehefa nirian’i Kristy hampahafantatra amin’ny mpianany ny fahamarinan’ny fitsanganany tamin’ny maty, dia natombony ‘tamin’i Mosesy sy ny mpaminany rehetra’ izany ka ‘nambarany taminy tao amin’ny Soratra Masina rehetra izay momba Azy.’ Lioka 24:27. Kanefa ny hazavana izay mamirapiratra ao amin’ny fanokafana vaovao ny fahamarinana no manome voninahitra ny taloha. Izay mandà na manao tsinontsinona ny vaovao dia tsy tena manana ny taloha akory. Fa aminy dia very ny heriny mahavelona izany ka tonga endrika tsy misy aina fotsiny.”
“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.
“មានអ្នកខ្លះប្រកាសថាខ្លួនជឿ និងបង្រៀនសេចក្ដីពិតនៃព្រះគម្ពីរសញ្ញាចាស់ ខណៈដែលពួកគេបដិសេធសញ្ញាថ្មី។ ប៉ុន្តែ ដោយការមិនព្រមទទួលយកសេចក្ដីបង្រៀនរបស់ព្រះគ្រីស្ទ ពួកគេបង្ហាញថា ពួកគេមិនជឿលើអ្វីដែលបុព្វបុរស និងពួកហោរាបានថ្លែងទុកនោះទេ។ ព្រះគ្រីស្ទមានបន្ទូលថា «ប្រសិនបើអ្នករាល់គ្នាជឿម៉ូសេ នោះអ្នករាល់គ្នាក៏នឹងជឿខ្ញុំដែរ ដ្បិតគាត់បានសរសេរអំពីខ្ញុំ»។ យ៉ូហាន 5:46។ ហេតុដូច្នេះហើយ សូម្បីតែក្នុងការបង្រៀនអំពីព្រះគម្ពីរសញ្ញាចាស់របស់ពួកគេក៏ដោយ ក៏គ្មានអំណាចពិតប្រាកដឡើយ។
“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.
“Maro izay milaza fa mino sy mampianatra ny filazantsara no ao anatin’ny fahadisoana mitovy amin’izany. Ataony ankilabao ny Soratra Masina ao amin’ny Testamenta Taloha, izay nilazan’i Kristy hoe: ‘Ireo no manambara Ahy.’ Jaona 5:39. Amin’ny fandavany ny Taloha dia mandà ny Vaovao koa izy raha ny marina; fa samy ampahany amin’ny iray manontolo tsy azo sarahina izy roa tonta. Tsy misy olona afaka maneho araka ny marina ny lalàn’Andriamanitra raha tsy miaraka amin’ny filazantsara, na ny filazantsara raha tsy miaraka amin’ny lalàna. Ny lalàna no filazantsara tonga nofo, ary ny filazantsara no lalàna voaseho miharihary. Ny lalàna no fakany, ny filazantsara no voniny manitra sy voany izay entiny.”
“The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.” Christ’s Object Lessons, 128.
“Ny Testamenta Taloha dia manazava ny Testamenta Vaovao, ary ny Testamenta Vaovao kosa manazava ny Testamenta Taloha. Samy fanambarana ny voninahitr’Andriamanitra ao amin’i Kristy izy roa. Samy mampiseho fahamarinana izay mbola hanohy hampiharihary hatrany ny halalina vaon’ny heviny amin’ilay mpikaroka mazoto.” Christ’s Object Lessons, 128.
Present truth is by definition the “revealed truth” for a specific period of time that is “clearly seen and explained.” The generation living at the time when “present truth” is revealed are held “accountable” to accept that truth or die. The combined truths which make up the “present testing truth” for “this generation,” are represented in “the unfolding of special” truths “in relation to the closing scenes of this earth’s history.” Truth, and therefore “present truth” is typified by the New Testament in relation to the Old Testament. Truth is established upon two witnesses and truth has a beginning and an end, a literal and a spiritual, an ancient and a modern, an alpha and an omega, a first and a last.
Ny fahamarinana ankehitriny, araka ny famaritana azy, dia ilay “fahamarinana nambara” ho an’ny vanim-potoana iray manokana, izay “hita mazava sy hazavaina.” Ny taranaka velona amin’ny fotoana anehoana ny “fahamarinana ankehitriny” dia tazonina ho “tompon’andraikitra” handray izany fahamarinana izany, na ho faty. Ireo fahamarinana mitambatra izay mandrafitra ny “fahamarinana ankehitriny mitsapa” ho an’“ity taranaka ity” dia aseho ao amin’ny “fivelaran’ny” fahamarinana “manokana” “mifandray amin’ireo toe-javatra famaranana amin’ny tantaran’ity tany ity.” Ny fahamarinana, ary noho izany ny “fahamarinana ankehitriny,” dia asehon’ny Testamenta Vaovao ho tandindona amin’ny fifandraisany amin’ny Testamenta Taloha. Ny fahamarinana dia aorina eo ambonin’ny vavolombelona roa, ary ny fahamarinana dia manana fiandohana sy fiafarana, ara-bakiteny sy ara-panahy, fahiny sy maoderina, alfa sy omega, voalohany sy farany.
The Millerite foundation of the first angel’s message is the “old” in relation to the “present truth” message of the third angel. Those who are “rejecting the Old,” “virtually reject the New” for both are parts of an inseparable whole.”
Ny fototra millerita amin’ny hafatry ny anjely voalohany no “tranainy” eo amin’ny fifandraisany amin’ny hafatry ny anjely fahatelo momba ny “fahamarinana ankehitriny.” Ireo izay “mandà ny Tranainy” dia “mandà tokoa ny Vaovao,” satria samy ampahany amin’ny fitambarana iray tsy azo sarahina izy roa.
“I saw the necessity of the messengers, especially, watching and checking all fanaticism wherever they might see it rise. Satan is pressing in on every side, and unless we watch for him, and have our eyes open to his devices and snares, and have on the whole armor of God, the fiery darts of the wicked will hit us. There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.
“Nitako ny ilàna ireo iraka, indrindra fa, hiambina sy hanamarina ny firehan-kevitra tafahoatra rehetra na aiza na aiza ahitany izany mitsangana. Manery avy amin’ny lafiny rehetra Satana, ary raha tsy miambina azy isika, ka tsy mampahiratra ny masontsika amin’ny hafetseny sy ny fandriky ny ataony, ary tsy mitafy ny fiadian’Andriamanitra manontolo, dia hahavoa antsika ny zana-tsipìka mirehitra alefan’ny ratsy fanahy. Maro ireo fahamarinana sarobidy voarakitra ao amin’ny Tenin’Andriamanitra, nefa ny ‘fahamarinana ankehitriny’ no ilain’ny andian’ondry amin’izao fotoana izao. Efa hitako ny loza ateraky ny fialan’ireo iraka amin’ireo hevi-dehibe amin’ny fahamarinana ankehitriny, mba hitoetra amin’ny foto-kevitra izay tsy mahasoa ny hampiray ny andian’ondry sy hanamasina ny fanahy. Eto dia hararaotin’i Satana amin’ny fomba rehetra izay azony atao izany mba hanimba ny asa.”
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
“Nefa ny lohahevitra toy ny fitoerana masina, mifandray amin’ny andro 2300, ny didin’Andriamanitra ary ny finoan’i Jesosy, dia voaomana tanteraka hanazava ny hetsika Advento tamin’ny lasa sy hampiseho izay toerana misy antsika ankehitriny, hampiorina ny finoan’ireo misalasala, ary hanome fahazoana antoka ny amin’ilay hoavy be voninahitra. Ireo, izay hitako matetika, no lohahevitra lehibe tokony hifantohan’ny iraka.” Early Writings, 63.
The “sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus” are the key to explain the “past Advent movement” of the Millerites and in so doing, to explain “perfectly” “what our present position is.” Those who are “doubting” the “past Advent movement,” are “doubting” what gives “certainty to the glorious future.” What gives certainty to the future is the past.
Ny “toerana masina,” mifandray amin’ny 2300 andro, ny didin’Andriamanitra ary ny finoan’i Jesosy, no fanalahidy hanazavana ny “fihetsiketsehana Advento lasa” an’ireo Millerita, ary amin’ny fanaovana izany, dia hanazavana “tanteraka” “izay tena toerantsika ankehitriny.” Ireo izay “misalasala” ny amin’ny “fihetsiketsehana Advento lasa,” dia “misalasala” ny amin’izay manome “fahazoana antoka ny amin’ny hoavy be voninahitra.” Izay manome fahazoana antoka ny amin’ny hoavy dia ny lasa.
The book of Joel is a message of present testing truth. This is confirmed by multiple witnesses. Joel is identified as “present truth” by the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus.
Ny bokin’i Joela dia hafatry ny fahamarinana andrana ho an’izao fotoana izao. Hamafisin’ny vavolombelona maro izany. Joela dia faritan’ny Fanahin’ny Faminaniana ho “fahamarinana ankehitriny,” izay, araka an’i Jaona ao amin’ny bokin’ny Apokalypsy, no fijoroana ho vavolombelon’i Jesosy.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Revelation 1:1, 2.
Ny Fanambaran’i Jesosy Kristy, izay nomen’Andriamanitra Azy, hanehoany amin’ny mpanompony ny zavatra tsy maintsy ho tanteraka vetivety; ary nampitondrainy ny anjeliny izany ka nampahafantariny an’i Jaona mpanompony; izay nanambara ny tenin’Andriamanitra sy ny filazan’i Jesosy Kristy ary ny zavatra rehetra izay hitany. Apokalypsy 1:1, 2.
The “testimony” of John (which he bore “record of”), was portrayed in three parts. He recorded the “word of God,” the “testimony of Jesus” and the “things that he saw.” In the first two verses of Revelation, John represents one who has been given the gift of the “spirit of prophecy.” That gift includes a special revelation of God’s Word, and it also includes special revelations conveyed to the prophet through the words of Christ; (either by Christ directly or through his angelic representatives) and the gift also includes truth presented through the medium of dreams and visions. The spirit of prophecy is the testimony of Christ which is conveyed to the prophet and it bears the same authority as if an angel or Christ spoke the words.
Ny “fijoroana vavolombelon’i” Jaona (izay “nambarany ho vavolombelona”) dia naseho tamin’ny ampahany telo. Nosoratany ny “tenin’Andriamanitra” sy ny “fijoroana vavolombelon’i Jesosy” ary ny “zavatra izay hitany.” Ao amin’ny andininy roa voalohan’ny Apokalypsy, Jaona dia aseho ho olona iray izay nomena ny fanomezana dia ny “fanahin’ny faminaniana.” Izany fanomezana izany dia ahitana fanambarana manokana momba ny Tenin’Andriamanitra, ary ahitana koa fanambarana manokana ampitaina amin’ny mpaminany amin’ny alalan’ny tenin’i Kristy; (na avy amin’i Kristy mivantana izany na amin’ny alalan’ireo solontenany anjely) ary ahitana koa fahamarinana aseho amin’ny alalan’ny nofy sy fahitana. Ny fanahin’ny faminaniana dia ny fijoroana vavolombelon’i Kristy izay ampitaina amin’ny mpaminany, ary mitondra fahefana mitovy amin’ny hoe anjely na i Kristy mihitsy no niteny izany teny izany.
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Dia niankohoka teo an-tongony aho mba hiankohoka aminy. Fa hoy izy tamiko: Tandremo, aza manao izany; fa mpanompo namanao aho, sady naman’ireo rahalahinao izay manana ny filazan’i Jesosy; Andriamanitra no ivavaho; fa ny filazan’i Jesosy no fanahin’ny faminaniana. Apokalypsy 19:10.
Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”
Gabriela dia manambara fa mpiara-manompo amin’i Jaona izy, ka tsy tokony hotompoina. Ambonin’izany, Gabriela dia manambara koa fa ireo “rahalahy” izay asehon’i Jaona dia “manana ny fanambaran’i Jesosy,” izay “fanahin’ny faminaniana.” Ireo “rahalahy” izay soloin’i Jaona tena dia ilay iray hetsy sy efatra alina amby efatra arivo, ary ny rahalahy rehetra dia samy manana ny “fanahin’ny faminaniana.”
“And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.
“Ary nifoha maraina koa izy ireo ka nivoaka nankany an-efitr’i Tekoa; ary raha mbola nivoaka izy, dia nitsangana Josafata ka nanao hoe: Henoy aho, ry Joda, sy ianareo mponina ao Jerosalema; minoa an’i Jehovah Andriamanitrareo, dia hiorina ianareo; minoa ny mpaminaniny, dia hambinina ianareo. 2 Tantara 20:20.
“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’
“‘Minoa amin’i Jehovah Andriamanitrareo, dia hiorina ianareo; minoa ny mpaminaniny, dia hambinina ianareo.’”
“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’
“Isaia 8:20. ‘Ho amin’ny lalàna sy ho amin’ny fanambarana; raha tsy miteny araka izao teny izao izy, dia satria tsy misy mazava ao aminy.’ Andininy roa no apetraka eto eo anatrehan’ny olon’Andriamanitra: fepetra roa hahombiazana. Ny lalàna izay nambaran’i Jehovah tenany, sy ny fanahin’ny faminaniana, no loharanon’ny fahendrena roa hitarihana ny olony amin’ny toe-javatra rehetra iainany. Deoteronomia 4:6. ‘Izany no fahendrenareo sy fahalalanareo eo imason’ny firenena, izay hilaza hoe: Marina tokoa fa firenena lehibe hendry sy manan-tsaina ity vahoaka ity.’”
“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.
Ny lalàn’Andriamanitra sy ny Fanahin’ny Faminaniana dia miara-mandeha mba hitarihana sy hanoro hevitra ny fiangonana, ary isaky ny nanaiky izany ny fiangonana tamin’ny fankatoavana ny lalàny, dia nirahina ny fanahin’ny faminaniana hitarihana azy amin’ny lalan’ny fahamarinana.
“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.
“Apokalypsy 12:17. ‘Ary tezitra tamin-dravehivavy ilay dragona ka lasa nanao ady tamin’ny sisa amin’ny taranany, dia izay mitandrina ny didin’Andriamanitra sady manana ny fijoroana ho vavolombelon’i Jesosy Kristy.’ Ity faminaniana ity dia manondro mazava fa ny fiangonana sisa dia hanaiky an’Andriamanitra ao amin’ny lalàny ary hanana ny fanomezam-pahasoavan’ny faminaniana. Ny fankatoavana ny lalàn’Andriamanitra sy ny fanahin’ny faminaniana no efa nampiavaka mandrakariva ny tena olon’Andriamanitra, ary ny fitsapana dia omena matetika amin’ny fisehoana miseho ankehitriny.”
“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.
“Tamin’ny andron’i Jeremia dia tsy nanana fisalasalana ny olona ny amin’ny hafatr’i Mosesy sy Elia ary Elisa, nefa nosalasalainy sy nataony an-jorom-bala ny hafatra nirahin’Andriamanitra tamin’i Jeremia mandra-paha-rendrika ny heriny sy ny fahefany, ka tsy nisy fanafody intsony afa-tsy ny hitondran’Andriamanitra azy ho any amin’ny fahababoana.
“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.
Toy izany koa tamin’ny andron’i Kristy, efa nianaran’ny vahoaka fa marina ny hafatr’i Jeremia, ary nandresy lahatra ny tenany izy hino fa raha niaina tamin’ny andron’ny razany izy dia ho nandray ny hafany; nefa tamin’izany andro izany ihany koa dia nolaviny ny hafatr’i Kristy, Ilay efa nosoratan’ny mpaminany rehetra.
“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.
“Rehefa nipoitra teo amin’izao tontolo izao ny hafatry ny anjely fahatelo, izay natao hampiseho amin’ny fiangonana ny lalàn’Andriamanitra amin’ny fahafenoany sy ny heriny, dia naverina tamin’ny laoniny avy hatrany koa ny fanomezam-pahasoavan’ny faminaniana. Io fanomezam-pahasoavana io dia nandray anjara tena lehibe tamin’ny fampivelarana sy ny fampandrosoana ity hafatra ity.
“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 33, 34.
“Rehefa nisy tsy fitovian-kevitra nipoitra momba ny hevitry ny Soratra Masina sy ny fomba fiasa, izay natao hampihozongozona ny finoan’ireo mino ny hafatra sy hitondra fisarahana eo amin’ny asa, dia ny fanahin’ny faminaniana no nanazava mandrakariva ny toe-javatra. Izy no nitondra mandrakariva firaisan-kevitra sy firindran’ny asa ho an’ny vatan’ny mpino. Tamin’ny krizy rehetra izay niseho teo amin’ny fivelaran’ny hafatra sy ny fitomboan’ny asa, dia ireo izay niorina mafy tamin’ny lalàn’Andriamanitra sy tamin’ny fahazavan’ny Fanahin’ny faminaniana no nandresy, ary niroborobo teny an-tanany ny asa.” Loma Linda Messages, 33, 34.
The book of Joel is directly identified as “present truth” within the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus. It is also endorsed directly within the Word of God. Both the Bible and Spirit of Prophecy directly apply the book of Joel to the last days.
Ny bokin’i Joela dia faritana mivantana ho “fahamarinana ankehitriny” ao amin’ny Fanahin’ny Faminaniana, izay araka an’i Jaona ao amin’ny bokin’ny Apokalypsy dia ny filazan’i Jesosy. Ekena mivantana ao amin’ny Tenin’Andriamanitra ihany koa izy. Na ny Baiboly na ny Fanahin’ny Faminaniana dia samy mampihatra mivantana ny bokin’i Joela amin’ny andro farany.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. …
“Ny tsirairay tamin’ireo mpaminany fahiny dia tsy dia niteny loatra ho an’ny androny manokana, fa ho an’ny androntsika kosa, ka ny faminaniany dia manan-kery ho antsika. ‘Ary izany zavatra rehetra izany dia nanjo azy ireo ho fianarana; ary voasoratra izany ho fananarana antsika, dia isika izay tratran’ny faran’izao tontolo izao.’ 1 Korintiana 10:11. ‘Tsy ho an’ny tenany, fa ho antsika no nanompoany ireo zavatra ireo, izay voalaza aminareo ankehitriny amin’ny alalan’ireo izay nitory ny filazantsara taminareo tamin’ny Fanahy Masina nirahina avy any an-danitra; dia zavatra irin’ny anjely hozahana lalina.’ 1 Petera 1:12. …”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Ang Biblia ay nag-ipon at nagbuklod na magkakasama ng mga kayamanan nito para sa huling salinlahing ito. Ang lahat ng dakilang pangyayari at mga banal na pangyayari ng kasaysayan ng Lumang Tipan ay noon pa man, at patuloy na nauulit, sa iglesia sa mga huling araw na ito.” Selected Messages, aklat 3, 338, 339.
The prophecy of Joel is “in force” “upon” those “whom the ends of the world are come.” “In force” is simply emphasizing that “present truth” is always a test, and those who fail the test are represented by such biblical characters as Judas.
Ny faminanian’i Joela dia “manan-kery” “amin’ireo” “izay tratran’ny faran’izao tontolo izao.” Ny hoe “manan-kery” dia fanamafisana tsotra fotsiny fa ny “fahamarinana ankehitriny” dia fitsapana mandrakariva, ary ireo izay tsy mahazaka izany fitsapana izany dia asehon’ireo olona ao amin’ny Baiboly tahaka an’i Jodasy.
“Lesson after lesson fell unheeded on the ears of Judas. How many today follow in his steps. In the light of God’s law, selfish men see their evil characters, but fail to make the required reformation, and go on from one state of sin to another.
“Nirodana nifanesy no nianjera tsy nohenoin’i Jodasy. Maro tokoa ankehitriny no manaraka ny diany. Eo amin’ny fahazavan’ny lalàn’Andriamanitra, ny olona tia tena dia mahita ny toetrany ratsy, nefa tsy mahavita ny fanavaozana takiana, ka miroso hatrany avy amin’ny toetry ny ota iray ho amin’ny iray hafa.”
“The lessons of Christ are applicable to our own time and generation. He said, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ The same testimony is brought to us in these last days as was brought to Judas. The same lessons which he failed to make practical in his life come to men who hear, and yet make a like failure, because they do not put away their sin.” Review and Herald, March 17, 1891.
“Ny lesona navelan’i Kristy dia azo ampiharina amin’ny androntsika sy ny taranatsika ankehitriny. Hoy Izy: ‘Ary tsy ireo ihany no angatahiko, fa izay hino Ahy koa noho ny teniny.’ Izany fijoroana ho vavolombelona izany ihany no entina amintsika amin’izao andro farany izao, tahaka izay nentina tamin’i Jodasy. Ireo lesona ireo ihany, izay tsy nataony ho tanteraka teo amin’ny fiainany, no tonga amin’ny olona izay mandre, nefa mbola manao fahadisoana mitovy amin’izany koa, satria tsy manaisotra ny fahotany izy.” Review and Herald, 17 Martsa 1891.
John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.
Ao amin’ny bokin’ny Apokalypsy manontolo, i Jaona dia tandindon’ny vahoakan’Andriamanitra amin’ny andro farany; ary tamin’ny nanesorana azy ho any Patmo dia maneho ireo izay enjehina amin’ny krizin’ny lalàn’ny Alahady izy. Ambara mazava ny antony namonjana azy.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Izaho Jaona, izay rahalahinareo koa sy mpiombona aminareo amin’ny fahoriana sy amin’ny fanjakana ary amin’ny faharetan’i Jesosy Kristy, dia tany amin’ilay nosy atao hoe Patmo noho ny tenin’Andriamanitra sy noho ny filazana an’i Jesosy Kristy. Apokalypsy 1:9.
John was persecuted for the Bible and the Spirit of Prophecy. Why are the one hundred and forty-four thousand persecuted because of the Spirit of Prophecy? The first truth the prophet Joel identifies is the apostasy of the Seventh-day Adventist church. When the apostle Peter identified that Pentecost was a fulfillment of the book of Joel, Peter did so in response to the Jews attacking the manifestation of “tongues.” The Jews, who then typified Seventh-day Adventists in the last days, were arguing that Peter and those proclaiming the message were “drunk.” Seventh-day Adventists will fight against the message of the latter rain as did the Jews of Peter’s time. They do so for those who are proclaiming the “present truth” testing message of the latter rain have the “old” foundational truths, for new truth is always based upon old truth. Jeremiah called for God’s people in the time of the latter rain to walk in the old paths and hearken to the sound of the watchman’s trumpet, but they refuse. The foundational “old” truth message is symbolically represented by the “seven times” of Leviticus twenty-six, which sets forth the covenant relationship in terms of the Sabbath for the land.
Nenjehina i Jaona noho ny Baiboly sy ny Fanahin’ny Faminaniana. Nahoana no enjehina ny iray hetsy sy efatra amby efatra alina noho ny Fanahin’ny Faminaniana? Ny fahamarinana voalohany asehon’i Joela mpaminany dia ny fihemoran’ny fiangonana Advantista Mitandrina ny Andro Fahafito. Raha nanambara ny apostoly Petera fa ny Pentekosta dia fahatanterahan’ny bokin’i Joela, dia nataony izany ho setrin’ny Jiosy izay nanafika ny fisehoan’ny “fiteny tsy fantatra.” Ny Jiosy, izay tandindon’ny Advantista Mitandrina ny Andro Fahafito amin’ny andro farany, dia niady hevitra fa Petera sy ireo izay nitory ny hafatra dia “mamo.” Hiady hanohitra ny hafatry ny ranonorana farany ny Advantista Mitandrina ny Andro Fahafito, tahaka ny nataon’ny Jiosy tamin’ny andron’i Petera. Izany no ataony, fa ireo izay manambara ny hafatry ny fitsapana momba ny “fahamarinana ankehitriny” amin’ny ranonorana farany dia manana ireo fahamarinana fototra “taloha,” satria ny fahamarinana vaovao dia miorina mandrakariva eo ambonin’ny fahamarinana taloha. Niantso ny olon’Andriamanitra i Jeremia tamin’ny andron’ny ranonorana farany mba handeha amin’ny lalana taloha sy hihaino ny feon’ny trompetran’ny mpiambina, nefa mandà izy ireo. Ny hafatry ny fahamarinana fototra “taloha” dia aseho ara-tandindona amin’ny alalan’ny “impito” ao amin’ny Levitikosy enina amby roapolo, izay mametraka ny fifandraisan’ny fanekena amin’ny lafiny Sabata ho an’ny tany.
“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.
“Hitako fa ny fiangonana amin’ny anarana sy ny Advantista amin’ny anarana, tahaka an’i Jodasy, dia hamadika anay amin’ny Katolika mba hahazoany ny heriny hiadiana amin’ny fahamarinana. Amin’izany fotoana izany ny olomasina dia ho vahoaka tsy dia fantatra, zara raha fantatry ny Katolika; nefa ny fiangonana sy ny Advantista amin’ny anarana, izay mahalala ny finoantsika sy ny fanaontsika (fa nankahala anay izy noho ny Sabata, satria tsy nahavaly izany izy), dia hamadika ny olomasina ka hilaza azy amin’ny Katolika ho ireo izay manamavo ny didy aman-drafitry ny vahoaka; izany hoe, mitandrina ny Sabata izy ary manamavo ny Alahady.
“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.
“Avy eo ny Katolika dia handrisika ny Protestanta hiroso, ka hamoaka didy fa izay rehetra tsy hitandrina ny andro voalohany amin’ny herinandro, ho solon’ny andro fahafito, dia hovonoina. Ary ny Katolika, izay maro isa, dia hiandany amin’ny Protestanta. Hanome ny heriny ho an’ilay sarin’ny bibidia ny Katolika. Ary ny Protestanta dia hanao tahaka ny nataon’ny reniny teo alohany mba handringana ny olomasina. Fa alohan’ny hitondran’ny didiny vokatra, na hamoahany vokatra, dia hovonjena amin’ny Feon’Andriamanitra ny olomasina.” Spalding and Magan, 1, 2.
Twice Sister White identifies the “nominal church” and the “nominal Adventists,” while drawing a distinction between the two “nominal groups” and the “Catholics.” The “nominal church” and the “nominal Adventists,” “hated” those represented by Peter and John “on account of the Sabbath, for they could not refute it.” The nominal church and Catholics cannot “refute” the seventh-day Sabbath truth, and “nominal Adventists” cannot “refute” the “seven times” of Leviticus twenty-six, which is the Sabbath commandment of the land. The nominal church and Catholics cannot “refute” the fact that the seventh-day Sabbath is a “foundational” biblical truth, and “nominal Adventists” cannot “refute” the fact that the “seven times” of Leviticus twenty-six is a “foundational” Millerite truth.
Indroa i Sister White no manondro ny “fiangonana anarana fotsiny” sy ny “Adventista anarana fotsiny,” sady mampiavaka ireo “vondrona anarana fotsiny” roa ireo amin’ny “Katolika.” Ny “fiangonana anarana fotsiny” sy ny “Adventista anarana fotsiny” dia “nankahala” ireo voasolo tena tamin’i Petera sy Jaona “noho ny amin’ny Sabata, satria tsy hainy notoherina izany.” Ny fiangonana anarana fotsiny sy ny Katolika dia tsy afaka “manohitra” ny fahamarinan’ny Sabata andro fahafito, ary ny “Adventista anarana fotsiny” dia tsy afaka “manohitra” ny “impito” ao amin’ny Levitikosy enina amby roapolo, izay didin’ny Sabatan’ny tany. Ny fiangonana anarana fotsiny sy ny Katolika dia tsy afaka “manohitra” ny zava-misy fa ny Sabata andro fahafito dia fahamarinana ara-Baiboly “fototra,” ary ny “Adventista anarana fotsiny” dia tsy afaka “manohitra” ny zava-misy fa ny “impito” ao amin’ny Levitikosy enina amby roapolo dia fahamarinana Millerita “fototra.”
John’s captivity on Patmos represents the one hundred and forty-four thousand who uphold both the Bible and the Spirit of Prophecy, and who are especially persecuted from outside over the seventh-day Sabbath and persecuted from inside over the seventh-year Sabbath for the land. For this reason, John’s testimony of why he was being persecuted in verse nine is followed with verse ten’s Sabbath and the message from the past (“behind”) from the “great voice” as of a “trumpet.”
Ny fahababoan’i Jaona tao Patmo dia maneho ireo iray hetsy sy efatra arivo sy efatra alina izay mihazona mafy ny Baiboly sy ny Fanahin’ny Faminaniana, ary izay enjehina manokana avy any ivelany noho ny Sabatan’ny andro fahafito, ary enjehina avy ao anatiny noho ny Sabatan’ny taona fahafito ho an’ny tany. Noho izany antony izany, ny fanambaran’i Jaona momba ny antony nanenjehana azy ao amin’ny andininy fahasivy dia arahin’ny Sabata ao amin’ny andininy fahafolo sy ny hafatra avy amin’ny lasa (“ao ivohony”) avy amin’ilay “feo lehibe” tahaka ny an’ny “trômpetra.”
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:9, 10.
Izaho, Jaona, izay rahalahinareo koa sady mpiara-mitondra fahoriana sy mpiombona amin’ny fanjakana ary ny faharetan’i Jesosy Kristy, dia tany amin’ny nosy atao hoe Patmo noho ny tenin’Andriamanitra sy ny filazana an’i Jesosy Kristy. Tao amin’ny Fanahy aho tamin’ny andron’ny Tompo, ka nahare feo mahery tao ivohoko, tahaka ny an’ny trompetra. Apokalypsy 1:9, 10.
John represents those who at 9/11 heard the trumpet voice of the angel of Revelation eighteen calling for God’s people to return to Jeremiah’s “old paths.” That great voice was also the warning of the seventh trumpet, which is also the third woe.
Jaona dia misolo tena ireo izay tamin’ny 9/11 no nandre ny feon-trômpetran’ilay anjely ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, niantso ny vahoakan’Andriamanitra hiverina amin’ireo “lalana fahiny” ao amin’i Jeremia. Io feo mahery io ihany koa no fampitandreman’ny trômpetra fahafito, izay koa no loza fahatelo.
Sister White recorded that the “Bible has accumulated and bound up together its treasures for this last generation.” The book of Joel is one of the biblical “treasures” that is present truth in the “last days.” At the time of Pentecost Peter identified that it was the book of Joel that was then being fulfilled. Peter, as with Joel, “spoke less for” the time period of Pentecost than for our “time.” The time period of Pentecost was the early rain for the Christian Dispensation. Pentecost marks the beginning of the Christian Dispensation, and in so doing it illustrates the end of the Christian Dispensation. The end of the Christian Dispensation is the time of the latter rain as typified by Pentecost. Peter is therefore a symbol of God’s people in the end of the Christian Dispensation who identify the fulfillment of the outpouring of the Holy Spirit by employing the book of Joel to do so.
Nanoratra i Sister White fa ny “Baiboly dia nanangona sy namatotra niaraka ireo hareny ho an’ity taranaka farany ity.” Ny bokin’i Joela dia anisan’ireo “harena” ara-baiboly izay fahamarinana ankehitriny amin’ny “andro farany.” Tamin’ny fotoanan’ny Pentekosta, Petera dia nanondro fa ny bokin’i Joela no tanteraka tamin’izany fotoana izany. Petera, tahaka an’i Joela, dia “tsy niteny loatra ho an’ny” vanim-potoanan’ny Pentekosta fa ho an’ny “androntsika.” Ny vanim-potoanan’ny Pentekosta dia orana aloha ho an’ny Fitantanana Kristianina. Ny Pentekosta no manamarika ny fiandohan’ny Fitantanana Kristianina, ary amin’ny fanaovany izany dia maneho an-tsary ny fiafaran’ny Fitantanana Kristianina. Ny fiafaran’ny Fitantanana Kristianina no fotoanan’ny orana farany araka ny nasehon’ny Pentekosta ho tandindona. Koa i Petera dia tandindon’ny vahoakan’Andriamanitra amin’ny faran’ny Fitantanana Kristianina, izay mamantatra ny fahatanterahan’ny firotsahan’ny Fanahy Masina amin’ny fampiasana ny bokin’i Joela mba hanaovana izany.
But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.
Fa Petera, nitsangana mbamin’ny iraika ambin’ny folo, dia nanandratra ny feony ka nanao taminy hoe: Ry lehilahy Jiosy, ary ianareo rehetra izay monina eto Jerosalema, aoka ho fantatrareo izao, ka henoy ny teniko; fa ireo tsy mamo, araka ny hevitrareo, satria vao ora fahatelo amin’ny andro izao. Fa izao no voalazan’i Joela mpaminany hoe: Ary amin’ny andro farany, hoy Andriamanitra, no handatsahako ny Fanahiko amin’ny nofo rehetra; ary ny zanakareo lahy sy ny zanakareo vavy haminany, ary ny zatovonareo hahita fahitana, ary ny loholonareo hanonofy nofy; ary amin’ny mpanompoko lahy sy amin’ny mpanompoko vavy koa no handatsahako ny Fanahiko amin’izany andro izany; ary haminany izy; ary haneho zava-mahagaga eny amin’ny lanitra ambony Aho sy famantarana etỳ amin’ny tany ambany: dia rà sy afo ary setroka mitangorona; ny masoandro hovana ho maizina, ary ny volana ho rà, dieny tsy mbola tonga ilay andron’ny Tompo, izay lehibe sady malaza; ary izao no hiseho: na zovy na zovy no hiantso ny anaran’ny Tompo dia hovonjena. Asan’ny Apostoly 2:14–21.
To be a successful student of prophecy requires a settled understanding that the end of the world is illustrated “line upon line” within the historical narrative of Scripture. Connected with this truth is that the prophets themselves represent God’s people in the last days. Joel places his book in the last days for it announces the approach of the “day of the Lord.”
Mba ho mpianatra mahomby amin’ny faminaniana dia mitaky fahatakarana miorina tsara fa ny faran’izao tontolo izao dia aseho “andalana eo ambonin’andalana” ao anatin’ny fitantarana ara-tantaran’ny Soratra Masina. Mifamatotra amin’io fahamarinana io ny hoe ireo mpaminany ireo ihany no maneho ny vahoakan’Andriamanitra amin’ny andro farany. Apetrak’i Joela ao amin’ny andro farany ny bokiny, satria ambarany ny fiavian’ny “andron’i Jehovah.”
Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. Joel 2:1.
Tsofy ao Ziona ny trompetra, ary ataovy ao amin’ny tendrombohitro masina ny fanairana; aoka hangovitra ny mponina rehetra amin’ny tany; fa avy ny andron’i Jehovah, eny, efa antomotra izany. Joela 2:1.
A “trumpet” as a symbol, among other meanings, represents a warning message. As a symbol a trumpet may represent a period of time or a point in time, or both—based upon context. A trumpet also represents judgment. The feast of trumpets, ten days before the Day of Atonement was a warning of approaching judgment.
Ny “trompetra” amin’ny maha-tandindona azy, ankoatra ireo heviny hafa, dia maneho hafatra fampitandremana. Amin’ny maha-tandindona azy, ny trompetra dia mety haneho fe-potoana iray na fotoana iray voafaritra tsara, na izy roa tonta—araka ny toe-javatra iresahana azy. Ny trompetra koa dia maneho fitsarana. Ny fetin’ny trompetra, folo andro talohan’ny Andro Fanavotana, dia fampitandremana momba ny fitsarana manatona.
The “day of the Lord” represents either a point in time or a period of time, based upon the context of the passage where the “day of the Lord” is employed. The “day of the Lord” can be a symbol of the executive judgment represented as the seven last plagues, or it can be the executive judgment at the end of the thousand-year millennium. In either case, the trumpet is identifying God’s executive judgment. The “day of the Lord” therefore can represent the point where God’s punishment is delivered or the period of time when God’s punishments are delivered.
Ny “andron’i Jehovah” dia maneho na teboka iray ara-potoana na vanim-potoana iray, arakaraka ny tontolon-kevitry ny andininy ampiasana ny hoe “andron’i Jehovah”. Ny “andron’i Jehovah” dia mety ho tandindon’ny fitsarana fanatanterahana aseho amin’ireo loza fito farany, na koa ny fitsarana fanatanterahana amin’ny faran’ny arivo taona. Na amin’ny tranga inona na amin’ny tranga inona, ny trompetra dia manondro ny fitsarana fanatanterahan’Andriamanitra. Koa ny “andron’i Jehovah” dia mety maneho ny teboka izay ampiharana ny famaizan’Andriamanitra, na ny vanim-potoana izay ampiharana ny famaizan’Andriamanitra.
A “trumpet” as with the “day of the Lord” can represent a point and a period of time as witnessed to in the historical points and periods represented by the seven trumpets of Revelation eight and nine. The “day of the Lord” that Joel is representing with the “trumpet” that is to be blown—is both a point in time and also a period of time which begins when the judgment of the dead ended and the judgment of the living began. On 9/11, a trumpet was blown marking the arrival of the judgment of the living as a point in time, and also marking 9/11 as the beginning of the period of the judgment of the living.
Ny “trômpetra,” tahaka ny amin’ny “andron’i Jehovah,” dia afaka maneho teboka iray sy vanim-potoana iray, araka ny asehon’ireo teboka ara-tantara sy vanim-potoana ara-tantara asehon’ireo trômpetra fito ao amin’ny Apokalypsy toko faha‑valo sy faha‑sivy. Ny “andron’i Jehovah” izay asehon’i Joela amin’ilay “trômpetra” izay tsy maintsy tsofina—dia sady teboka iray eo amin’ny fotoana no vanim-potoana iray koa, izay manomboka rehefa nifarana ny fitsarana ny maty ary nanomboka ny fitsarana ny velona. Tamin’ny 9/11, dia nisy trômpetra notsofina nanamarika ny fahatongavan’ny fitsarana ny velona ho teboka iray eo amin’ny fotoana, ary koa nanamarika ny 9/11 ho fiandohan’ny vanim-potoanan’ny fitsarana ny velona.
Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Joel 2:12–15.
Koa ankehitriny izao, hoy Jehovah, miverena amiko amin’ny fonareo rehetra, amin’ny fifadian-kanina sy ny fitomaniana ary ny fisaonana; ary triaro ny fonareo, fa aza ny fitafianareo, ka miverena amin’i Jehovah Andriamanitrareo; fa mamindra fo sy miantra Izy, tsy malaky tezitra, sady be famindram-po, ary manenina ny amin’ny loza. Iza no mahalala raha hiverina Izy ka hanenina, ary hamela fitahiana ao aoriany, dia fanatitra hohanina sy fanatitra aidina ho an’i Jehovah Andriamanitrareo? Tsofy ao Ziona ny anjomara, manamasina fifadian-kanina, miantsoa fiantsoam-pivoriana masina. Joela 2:12–15.
This is the second time Joel commands that a trumpet be blown. The “trumpets” in Joel are both warnings of the approaching executive judgment of the seven last plagues, and are set within the context of the Laodicean call for repentance and the imminent close of probation.
Ity no fanindroany anandidian’i Joela ny mba hitsoka trompetra. Ny “trompetra” ao amin’i Joela dia samy fampitandremana momba ny fitsarana mpanatanteraka manatona amin’ny loza fito farany, ary apetraka ao anatin’ny tontolon-kevitry ny antso Laodikeana ho amin’ny fibebahana sy ny fanakatonana tsy ho ela ny androm-pahasoavana.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Miantsoa mafy, aza mamindra fo, asandrato toy ny trompetra ny feonao, ka asehoy ny oloko ny fahadisoany, ary ny taranak’i Jakoba ny fahotany. Isaia 58:1.
Isaiah, Joel, John and Peter are all representing the one hundred and forty-four thousand of the last days, as does Jeremiah who identifies when the trumpet is to be sounded.
Isaia, Joela, Jaona ary Petera dia samy misolo tena ireo iray hetsy efatra amby efatra alina amin’ny andro farany, tahaka izany koa Jeremia izay manondro ny fotoana tokony hitsofana ny trompetra.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Izao no lazain’i Jehovah hoe: Mijanòna eo amin’ny làlana ianareo, ka jereo, ary anontanio ny amin’ny làlana fahiny, dia izay misy ny làlana tsara; ary mandehana amin’izany, dia hahita fitsaharana ho an’ny fanahinareo ianareo. Nefa hoy izy ireo: Tsy handeha amin’izany izahay. Ary nanendry mpiambina ho anareo koa Aho ka nanao hoe: Henoy ny fanenoan’ny trompetra. Nefa hoy izy ireo: Tsy hihaino izahay. Jeremia 6:16, 17.
The trumpet sounded in these last days at 9/11, and the latter rain then began to fall upon those who chose the good way and walked therein. It is then that the angel of Revelation eighteen descended.
Nampaneno ny trompetra tamin’izao andro farany izao tamin’ny 11 Septambra, ary nanomboka nilatsaka tamin’izay ny ranonorana farany teo amin’ireo izay nifidy ny lalana tsara ka nandeha tao aminy. Tamin’izany no nidinan’ilay anjely ao amin’ny Apokalypsy toko faha-valo ambin’ny folo.
“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.
“Ang ulan sa huling panahon ay ibubuhos sa bayan ng Diyos. Isang makapangyarihang anghel ang bababa mula sa langit, at ang buong lupa ay liliwanagan ng kaniyang kaluwalhatian.” Review and Herald, Abril 21, 1891.
When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.
Rehefa nampietry ireo tranobe goavana tao New York tamin’ny 9/11, dia nidina ilay anjely mahery, ary nanomboka nilatsaka ny ranonorana farany.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ankehitriny ve dia miparitaka ny teny izay nambarako fa hosafidin’ny onjan-dranomasina goavana i New York? Tsy mbola nilaza izany mihitsy aho. Efa nilaza aho fa, raha nijery ireo trano lehibe natsangana tany aho, rihana manaraka rihana, dia hoy aho: ‘Endrey ny zava-miseho mahatahotra izay hitranga rehefa hitsangana ny Tompo hampihorohoro fatratra ny tany! Amin’izay dia ho tanteraka ny tenin’ny Apokalypsy 18:1–3.’ Ny toko fahavalo ambin’ny folo manontolo ao amin’ny Apokalypsy dia fampitandremana momba izay ho avy amin’ny tany. Kanefa tsy manana fahazavana manokana aho mikasika izay ho avy amin’i New York, afa-tsy izao ihany no fantatro: indray andro any dia harodana ireo trano lehibe any noho ny fihodinana sy fanonganana ataon’ny herin’Andriamanitra. Avy amin’ny fahazavana nomena ahy no ahafantarako fa misy fandringanana eo amin’izao tontolo izao. Teny iray avy amin’ny Tompo, fikasihana iray avy amin’ny heriny mahery, dia hirodana ireo rafitra goavana ireo. Hisy zava-miseho hitranga, ka ny mahatahotra azy dia tsy azontsika saintsainina.” Review and Herald, 5 Jolay 1906.
On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.
Tamin’ny 9/11 dia nanomboka nilatsaka tsikelikely mialoha ny orana farany, ho fiomanana amin’ny firotsahany feno amin’ny lalàn’ny Alahady.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611, 612.
“Ny asa lehibe ataon’ny filazantsara dia tsy hifarana amin’ny fanehoana ny herin’Andriamanitra izay latsaka noho ilay nanamarika ny fanombohany. Ireo faminaniana izay tanteraka tamin’ny fidinahan’ny ranonorana aloha tamin’ny fanokafana ny filazantsara dia mbola ho tanteraka indray amin’ny ranonorana aoriana amin’ny famaranany. Ireto no ‘andro fanavaozana’ izay nandrandrain’ny apostoly Petera mialoha raha nilaza izy hoe: ‘Koa mibebaha hianareo, ka miverena hiova fo, mba hovonoina ny fahotanareo, mba ho avy ny andro fanavaozana avy amin’ny fanatrehan’ny Tompo; ary Izy haniraka an’i Jesosy.’ Asan’ny Apostoly 3:19, 20.” The Great Controversy, 611, 612.
The perfect fulfillment of the “times of refreshing” occurs when you are living, for the warning is to “repent,” which is impossible to do if you are dead. The “times of refreshing” arrives when the “sins” of living souls might still be “blotted out”. The “times of refreshing” began on 9/11, thus identifying the beginning of the judgment of the living. Pentecost is repeated at the close of the gospel dispensation. When the “times of refreshing” arrived, the events typified at Pentecost began to repeat.
Ny fahatanterahana lavorary ny “fotoanan’ny famelombelomana” dia miseho raha mbola velona ianao, fa ny fampitandremana dia ny hoe “mibebaha”, izay tsy hain’ny maty atao. Tonga ny “fotoanan’ny famelombelomana” raha mbola mety “hovonoina” ny “ota”-n’ny fanahy velona. Nanomboka tamin’ny 9/11 ny “fotoanan’ny famelombelomana”, ka izany no manamarika ny fiandohan’ny fitsarana ny velona. Averina indray ny Pentekosta eo amin’ny famaranana ny fotoam-pitantanan’ny filazantsara. Rehefa tonga ny “fotoanan’ny famelombelomana”, dia nanomboka niverina indray ireo fisehoan-javatra naseho an’ohatra tao amin’ny Pentekosta.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Efa amin’ny faniriana lalina no iandrasako fatratra ny fotoana izay hiverenan’ny zava-nitranga tamin’ny andron’ny Pentekosta amin-kery lehibe lavitra noho izay tamin’izany fotoana izany. Hoy Jaona: ‘Ary nahita anjely iray hafa nidina avy tany an-danitra aho, nanana hery lehibe; ary ny tany dia nazavain’ny voninahiny.’ Ary amin’izany, tahaka ny tamin’ny fotoanan’ny Pentekosta, dia handre ny fahamarinana tenenina aminy ny olona, samy amin’ny fiteniny avy.”
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Mahavelona vaovao ny fanahy rehetra izay maniry amim-pahatsorana hanompo Azy Andriamanitra, ary mahakasika ny molotra amin’ny vainafo velona nalaina teo amin’ny alitara Izy, ka mahatonga izany ho mahay miteny amin’ny fiderana Azy. Feo an’arivony no homena ny hery hanehoana ireo fahamarinana mahatalanjona ao amin’ny Tenin’Andriamanitra. Hovahana ny lela miambakavaka, ary ny saro-kenatra hatao mahery mba hitondra fanambarana feno fahasahiana ny amin’ny fahamarinana. Enga anie ny Tompo hanampy ny olony hanadio ny tempolin’ny fanahy ho afaka amin’ny loto rehetra, ary hitandrina fifandraisana akaiky tokoa Aminy, mba hahazoany mandray anjara amin’ny ranonorana farany rehefa harotsaka izany.” Review and Herald, 20 Jolay 1886.
We will continue in the next article.
Hohizantsika ao amin’ny lahatsoratra manaraka izao.
And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.
Ary ilay anjely izay niresaka tamiko dia tonga indray ka namoha ahy, tahaka ny olona izay fohazina hiala amin’ny torimasony; ary hoy izy tamiko: Inona no hitanao? Dia hoy izaho: Nijery aho, ka, indro, fanaovan-jiro volamena iray manontolo, misy fitoeran-diloilo eo an-tampony, ary ny jirony fito eo aminy, sady fantsona fito ho amin’ny jiro fito izay eo an-tampony; ary hazo oliva roa no eo anilany, ny iray eo ankavanan’ny fitoeran-diloilo, ary ny iray eo ankaviany.
So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.
Ka dia namaly aho ka niteny tamin’ilay anjely izay niresaka tamiko hoe: Inona moa ireto, tompoko? Dia namaly ilay anjely izay niresaka tamiko ka nanao tamiko hoe: Tsy fantatrao va izay atao hoe ireto? Ary hoy aho: Tsia, tompoko.
Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Zechariah 4:1–6.
Dia namaly ka niteny tamiko hoe: Ity no tenin’i Jehovah ho an’i Zerobabela, manao hoe: Tsy amin-kery, na amin’ny fahefana, fa amin’ny Fanahiko, hoy Jehovah Tompon’ny maro. Zakaria 4:1–6.