We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.
Nofaranantsika ny lahatsoratra farany tamin’ny fikasihana ireo tsipika telo mifanandrify amin’ny fijoroana vavolombelona ara-paminaniana, izay asehon’ny toko fahiraika ambin’ny folo ka hatramin’ny faharoa amby roapolo ao amin’ny Genesisy, boky voalohany ao amin’ny Testamenta Taloha, ny Matio boky voalohany ao amin’ny Testamenta Vaovao, ary ny Apokalypsy boky farany ao amin’ny Testamenta Vaovao sy ao amin’ny Baiboly. Ny tsipika ao amin’ny Genesisy dia manondro ny fanekena tamin’i Abrama; ny tsipika ao amin’ny Matio dia manondro ny fanekena tamin’ny fiangonana kristiana, ka i Petera no tandindon’ny fiandohana sy ny fiafaran’ny Isiraely ara-panahy maoderina. Ny andininy afovoan’ireo tsipika roa ireo dia manondro ny tombo-kasen’Andriamanitra; tamin’i Abrama dia ny “famorana” izany, ary tamin’i Petera dia ny fiovan’ny anarany. Ny andininy afovoan’ny tsipika ao amin’ny Apokalypsy dia ny toko fahafito ambin’ny folo, andininy faha-roa ambin’ny folo.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.
Ary ny tandroka folo izay hitanao dia mpanjaka folo, izay tsy mbola nandray fanjakana; nefa mandray fahefana tahaka ny mpanjaka mandritra ny ora iray miaraka amin’ilay bibidia. Apokalypsy 17:12.
Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.
Ny Genesis sy Matio dia manondro ny fanambadian’ny Maha-Andriamanitra amin’ny maha-olombelona, ary ny Apokalypsy kosa manondro ny fanambadian’ny bibidia sy ny dragona amin’ny lalàn’ny Alahady. Ireo tsipika telo ireo dia samy manondro ny lalàn’ny Alahady, izay hanehoan’ny antokon’olona iray ny mariky ny bibidia, ary ny antoko iray kosa ny tombokasen’Andriamanitra. Ny sandokan’ny bibidia sy ny dragona ao amin’ny andininy faha-roa ambin’ny folo dia ilay filazana omega momba ny tilikambon’i Nimroda ao amin’ny Genesisy toko fahiraika ambin’ny folo. Tao no niatrehan’ny fivavahan’ny fanekena sandoka ny fitsarany, ary ao amin’ny Apokalypsy toko fahafito ambin’ny folo dia tsaraina ilay mpijangajanga—izay Babylona Lehibe. Nimroda no alpha manoloana ny omega an’ny Vatikana, ary noho izany antony izany ny fahefana papaly no Babylona Lehibe, ilay omega manoloana an’i Babela, alpha-n’i Nimroda.
Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.
Tsikaritra amin’ireo andininy telo eo afovoany ireo fa ny fijoroana ho vavolombelona voarakitra ao amin’ny teboka afovoan’ny tsipika tsirairay dia andininy telo tokoa.
This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.
Izao no fanekeko ataoko, izay hotandremanareo, eo amiko sy ianareo ary ny taranakao mandimby anao: hoforana ny zaza lahy rehetra eo aminareo. Ary hoforanareo ny nofon’ny hoditry ny filahianareo; ary izany no ho famantarana ny fanekeko eo amiko sy ianareo. Ary izay zaza lahy valo andro no hoforana eo aminareo amin’ny taranakareo rehetra, na izay teraka ao an-trano, na izay novidina tamin’ny vola avy amin’ny vahiny rehetra izay tsy mba taranakao. Genesisy 17:10–12.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Ary namaly ka nanao taminy Jesosy hoe: Sambatra ianao, ry Simona Barjona; fa tsy nofo aman-drà no nanambara izany taminao, fa ny Raiko Izay any an-danitra. Ary hoy koa Aho aminao: Ianao no Petera, ary eo ambonin’ity vatolampy ity no haoriko ny fiangonako; ary ny vavahadin’ny helo tsy haharesy azy. Ary homeko anao ny fanalahidin’ny fanjakan’ny lanitra; ary na inona na inona fehezinao etỳ ambonin’ny tany dia ho voafehy any an-danitra; ary na inona na inona vahanao etỳ ambonin’ny tany dia ho voavaha any an-danitra. Matio 16:17–19.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.
Ary ilay bibidia izay teo, nefa tsy eo intsony, dia izy koa no fahavalo, sady avy amin’ny fito ihany, ary mandeha ho amin’ny fahaverezana. Ary ny tandroka folo izay hitanao dia mpanjaka folo, izay mbola tsy nandray fanjakana; fa handray fahefana tahaka ny mpanjaka mandritra ny ora iray miaraka amin’ilay bibidia. Iray saina ireo, ary homeny an’ilay bibidia ny heriny sy ny fahefany. Apokalypsy 17:11–13.
The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.
Ny tantaran’ny fanekena sandoka asehon’ny biriky sy ny feta nataon’i Nimroda, ary ny rafitra sandoka momba ny fiangonana sy ny fanjakana asehon’ny tilikambo sy ny tanàna, dia tandindon’ny rafitra sandokan’ny sarin’ilay bibidia aseho ao amin’ny omega-n’ny tantaran’i Nimroda. Andalana telo, samy manana teboka afovoany amin’ny andininy telo, izay samy mijoro ho vavolombelon’ny faneken’ny fiainana sy ny faneken’ny fahafatesana. Ny iray alina amby efatra arivo amby efatra alina dia ilay fahavalo marina izay avy amin’ny fito, ary ny papazia dia sandoka fotsiny ihany. Ny antokon’i Nimroda dia manana firaisan-tsaina eo amin’ny fanambadiany, izay sandoka mifanohitra amin’ilay iray alina amby efatra arivo amby efatra alina, izay tafaray amin’ny sain’i Kristy. Ilay bibidia sandoka “efa teo, nefa tsy eo,” dia sandoka mifanohitra amin’i Kristy izay efa teo, sady eo, ary mbola ho avy. Ao amin’ny andininy faha-valo no anehoana tanteraka ny fisehoan’io sandoka asehon’ny papazia io.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Ilay bibidia izay hitanao dia teo aloha, nefa tsy eo ankehitriny; ary hiakatra avy ao amin’ny lavaka tsy hita noanoa izy, ka ho any amin’ny fandringanana; ary izay monina ambonin’ny tany dia ho gaga, dia ireo izay tsy voasoratra ao amin’ny bokin’ny fiainana hatramin’ny fanorenana izao tontolo izao ny anarany, raha mahita ilay bibidia izay teo aloha, nefa tsy eo ankehitriny, kanefa mbola eo ihany izy. Apokalypsy 17:8.
Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.
I Jesosy no Ilay teo aloha sy ankehitriny ary mbola ho avy; ary ny fahefan’ny papa, ilay fahavalo izay avy amin’ny fito, no bibidia izay “teo, nefa tsy eo, kanefa mbola eo ihany.” Ny “ora iray” izay asehon’ny fanambadian’ilay dragona sy ny bibidia dia maneho ny tantara manomboka amin’ny lalàn’ny Alahady, izay iakaran’ilay iray hetsy arivo, tandindonin’i Petera sy Abrama, ho any an-danitra ho saina famantarana, amin’io fotoana indrindra iakaran’ny fahefan’ny papa io.
We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.
Izyahay ezahinay ny handinika ny bokin’i Joela avy amin’ilay fomba fijery izay nahafantaran’i Petera tao amin’ny Pentekosta ny hafatra pentekostaly nentiny ho fahatanterahan’i Joela. Ao anatin’ireo tsipika fanekena telo misy toko roa ambin’ny folo avy ny tsirairay, ireo andininy telo afovoany amin’ny tsipika tsirairay dia miresaka ny tantara iray ihany; ary Petera dia aseho ao anatin’izany tantara izany ho niaraka tamin’i Jesosy tany Kaisaria Filipy, izay Panium, izay ilay toerana efa eo am-pototry ny hiainan’izao tontolo izao ankehitriny. Tany Panium, Petera koa dia ao Jerosalema amin’ny firotsahan’ny Fanahy tamin’ny Pentekosta. Ireo tsipika telo misy toko roa ambin’ny folo ireo dia mifanojo ao Panium sy amin’ny Pentekosta, rehefa asiana ny tombo-kasen’Andriamanitra eo amin’ny ampakarin’i Kristy ary asiana ny mariky ny bibidia eo amin’ny ampakarin’i Satana. Ny bokin’i Joela dia manondro ilay antso fampitairana ao amin’ny fanoharana momba ireo virijina folo, rehefa mifoha ny fiangonana Laodikiana Advantista Mitandrina ny Andro Fahafito ka mahatsapa fa very izy ireo.
The book of Joel is set within the context of four generations.
Ny bokin’i Joela dia apetraka ao anatin’ny tontolon’ny taranaka efatra.
The word of the Lord that came to Joel the son of Pethuel.
Ny tenin’i Jehovah izay tonga tamin’i Joela, zanak’i Petoela.
Hear this, ye old men, and give ear, all ye inhabitants of the land.
Henoy izao, ianareo anti-panahy, ary mihainoa tsara, ianareo mponina rehetra amin’ny tany.
Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.
Moa va izany efa nisy tamin’ny andronareo, na tamin’ny andron’ny razanareo aza? Lazao amin’ny zanakareo izany, ary aoka ny zanakareo hilaza izany amin’ny zanany, ary ny zanany kosa amin’ny taranaka hafa indray. Izay sisa navelan’ny valala mpikapa dia nohanin’ny valala; ary izay sisa navelan’ny valala dia nohanin’ny kankana mpandrava; ary izay sisa navelan’ny kankana mpandrava dia nohanin’ny sompanga. Joela 1:1–4.
The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”
Ny “anti-panahy” dia ireo mpitarika ny fiangonana Advantista Mitandrina ny Andro Fahafito ao Laodikia mandritra ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, ary tanterahina mandritra ny firotsahan’ny Fanahy Masina izany fanisiana tombo-kase izany. Ny “anti-panahy” dia asehon’i Ezekiela ho “ny lehilahy anti-panahy.”
Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.
Dia nanao tamiko hoe: Ry zanak’olona, hitanao va izay ataon’ireo loholon’ny taranak’Israely ao amin’ny maizina, samy ao amin’ny efitranon’ny sariny avy? Fa hoy izy: Tsy mahita antsika Jehovah; efa nahafoy ny tany Jehovah. Ezekiela 8:12.
Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.
Mazava ny aingam-panahy fa ny fanisiana tombo-kase ao amin’ny Ezekiela toko faha-sivy dia ilay fanisiana tombo-kase mitovy ihany amin’ny ao amin’ny Apokalypsy toko faha-fito. Mazava koa fa ireo “anti-panahy” ao amin’ny toko faha-valon’ny fahavetavetana efatra izay miha-mitombo, dia asehon’ny isa 25. Ireo “anti-panahy” dimy amby roapolo izay tokony ho mpiandry ny andian’ondrin’Andriamanitra, dia ireo lehilahy miankohoka amin’ny masoandro. Izy ireo no voalohany hotsaraina. Araka ny hevitr’ilay fitoerana masina izay iodiany, dia misolo tena antokon’asa roa misy mpisorona roa ambin’ny folo avy sy ny mpisoronabe izy ireo. Amin’ny fotoanan’ny lalàn’ny Alahady, dia miankohoka amin’ny masoandro izy ireo ka manaiky ny mariky ny bibidia, sady manambara ny firaisany hevitra amin’ilay dragona sy ny bibidia ary ny mpaminany sandoka. Ireo 25 ireo dia naseho mialoha tamin’ireo 250 tao amin’ny fikomian’i Kora sy Datana ary Abirama, izay misolo tena ilay firaisana telo sosona izay idiran’ireo lehilahy 250 manolotra ditin-kazo manitra. Ireo mpitarika telo lehibe tamin’ny fivadiham-pinoana dia maty rehefa nisokatra ny vavany ny tany ka nitelina azy.
And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.
Ary hoy Moses nanao hoe: Izao no hahafantaranareo fa Jehovah no naniraka ahy hanao izao asa rehetra izao; fa tsy avy tamin’ny saiko ihany no nanaovako izany. Raha ho fatin’ny fahafatesana iombonan’ny olona rehetra ireto lehilahy ireto, na raha hiharan’ny fitsidihana mahazatra ny olona rehetra izy, dia tsy Jehovah no naniraka ahy. Fa raha Jehovah kosa no hanao zava-baovao, ka ny tany hanokatra ny vavany ka hitelina azy mbamin’izay rehetra momba azy, ary hidina velona any an-davaka izy, dia ho fantatrareo fa naniratsira an’i Jehovah ireto lehilahy ireto.
And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.
Ary raha, rehefa tapitra nilaza izany teny rehetra izany izy, dia triatra ny tany teo ambanin’izy ireo; ary nisokatra ny vavan’ny tany ka nitelina azy sy ny ankohonany ary ny olona rehetra izay an’i Kora sy ny fananany rehetra. Izy sy izay rehetra azy dia nidina velona ho any an-davaka, ary nikombona teo amboniny ny tany; ka levona tsy ho eo amin’ny fiangonana izy.
And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.
Ary ny Isiraely rehetra izay nanodidina azy dia nandositra noho ny fitarainany; fa hoy izy ireo: Fandrao ny tany hitelina antsika koa. Ary nisy afo nivoaka avy tamin’i Jehovah ka nandany ny lehilahy dimam-polo amby roan-jato izay nanatitra ditin-kazo manitra. Nomery 16:28–35.
The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.
Ny fikomiana tamin’ny 1888 dia nosantarin’ny fikomian’i Kora, Datana, Abirama ary ireo lehilahy 250 izay nanolotra ditin-kazo manitra. Ireo lehilahy 250 ireo dia efa nanao firaisana tamin’ny fiombonambe telo sosona izay tonga eo amin’ny lalàn’ny Alahady, rehefa i Etazonia, ilay bibidia avy amin’ny tany, no manokatra ny vavany ka miteny tahaka ny dragona. Amin’izany fotoana izany dia aidina tsy misy fetra ny ranonorana farany, tahaka ireo lehilahy 250 izay nanolotra ditin-kazo manitra ka levon’ny afo nidina avy tany an-danitra. Ireo lehilahy 250 dia maneho rafitra ara-pivavahana sandoka izay haringana mandritra ny firotsahan’ny ranonorana farany amin’ny fotoanan’ny lalàn’ny Alahady. Ny fisokafan’ny tany ka nitelina an’i Kora sy ireo namany dia ilay horohorontany ao amin’ny Apokalypsy toko faha-11, izay mampahafantatra an’i Etazonia ho manokatra ny vavany ka miteny tahaka ny dragona. Rehefa nidina avy tany an-danitra ny afo tamin’ireo 250, dia nanondro mialoha ny afon’i Elia teny an-tendrombohitra Karmela izany, tamin’ny namonoana ireo mpaminany sandoka ireo. Ny afon’i Elia teny Karmela dia mifanaraka amin’ny lalàn’ny Alahady, koa ny afo tamin’ireo lehilahy 250 dia ny afon’ny lalàn’ny Alahady amin’ny ranonorana farany.
The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”
Ilay andalan-teny ao amin’ny Nomery izay miresaka ny fikomian’i Kora dia mifandrindra ara-paminaniana amin’ny fikomiana nanohitra ny hafatry ny Tany Nampanantenaina, araka ny nentin’i Josoa sy Kaleba. Izany fikomiana izany no maneho ilay “andro fahatezerana” araka ny Soratra Masina. Izao no lazain’ilay andalan-teny momba ny fikomian’i Kora: “dia ho fantatrareo fa ireo olona ireo no nampahatezitra an’i Jehovah.”
It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.
Ny hendry no mahafantatra, ary ny hendry dia tokony hahatakatra fa ny tantaran’ny fikomian’i Kora dia tsy maintsy ampiharina amin’ny fikomiana nanohitra ny hafatr’i Josoa momba ny Tany Nampanantenaina. Tany Kadesy no nitrangan’izany fikomiana izany, ary samy ny tao Kadesy sy ny fikomian’i Kora dia ny fikomian’ny Advantista Mitandrina ny Andro Fahafito amin’ny lalàn’ny Alahady. Kora sy ireo lehilahy dimampolo amby roanjato izay nanatitra ditin-kazo manitra dia tandindon’ireo lehilahy dimy amby roapolo niankohoka tamin’ny masoandro ao amin’ny Ezekiela 8. Ireo loholona ao amin’ny Ezekiela toko fahavalo dia maneho ny fahefatra amin’ireo fahavetavetana efatra miha-mitombo, izay tanterahina ao Jerosalema, tandindon’ny fiangonan’Andriamanitra.
The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.
Ny fahavetavetana voalohany dia ny sarin’ny fialonana; ny faharoa dia ireo efi-trano miafina; ny fahatelo dia ny fitomaniana noho i Tamoza; ary avy eo ireo lehilahy dimy amby roapolo no miankohoka eo anatrehan’ny masoandro. Ary ny toko fahasivy dia manondro ireo izay misento sy mitomany noho ny fahavetavetana, izay aseho ao amin’ny toko fahavalo. Ireo izay misento sy mitomany dia asiana tombo-kase amin’ilay anjely miakatra avy any atsinanana. Ny anjely dia iraka, ary maneho hafatra.
The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.
Ny hafatry ny fanisiana tombo-kase avy any atsinanana dia ny hafatry ny rivotra avy any atsinanana, izay hafatry ny Islamo. Raha vantany vao voaisy tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, dia manomboka ny asany ny anjely mpandringana, eo indrindra amin’izay ampianarin’ny tsipika ivelan’ny faminaniana fa “ny fihemorana ara-pirenena dia arahin’ny faharavana ara-pirenena.” Alohan’ny hahatanterahan’ny fitsarana amin’ireo izay asehon’i Kora, dia entina any ivelan’i Jerosalema ny mpikomy. Esorina hiala ao Jerosalema ny ratsy fanahy, fa tsy ny marina no mandositra an’i Jerosalema.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.
Ary ny Fanahy nanandratra ahy ka nitondra ahy ho eo amin’ny vavahady atsinanan’ny tranon’i Jehovah, izay miatrika ny atsinanana; ary, indro, teo am-baravaran’ny vavahady nisy lehilahy dimy amby roapolo; ary teo amin’ireo no nahitako an’i Jaazania zanak’i Azora sy Pelatia zanak’i Benaia, lehiben’ny vahoaka.
Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.
Ary hoy Izy tamiko: Ry zanak’olona, ireto no lehilahy izay mihevitra ratsy ka manome saina ratsy eto amin’ity tanàna ity; dia ireo izay manao hoe: Tsy akaiky izany; aoka isika hanorina trano; ity tanàna ity no vilany, ary isika no nofo.
Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;
Koa maminania hanohitra azy ianao, maminania, ry zanak’olona. Dia nilatsaka tamiko ny Fanahin’i Jehovah ka nanao tamiko hoe: Mitenena; izao no lazain’i Jehovah;
Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.
Izao no nolazainareo, ry taranak’i Isiraely; fa fantatro ny zavatra miakatra ao an-tsainareo, dia ny tsirairay avy. Nampitomboinareo ny matinareo tao amin’ity tanàna ity, ary nofenoinareo faty ny lalambeny. Koa izao no lazain’i Jehovah Tompo: Ny matinareo izay napetrakareo eo afovoany, ireo no nofo, ary ity tanàna ity no vilany; fa havoakako hiala eo afovoany kosa ianareo. Ny sabatra no natahoranareo; ary sabatra no hoentiko mihatra aminareo, hoy Jehovah Tompo. Ary havoakako hiala eo afovoany ianareo, ka hatolotro eo an-tanan’ny vahiny, ary hanatanteraka fitsarana aminareo Aho. Ho lavon’ny sabatra ianareo; eo amin’ny sisin-tanin’ny Isiraely no hitsarako anareo; ary ho fantatrareo fa Izaho no Jehovah. Ity tanàna ity tsy ho vilaninareo, ary ianareo tsy ho nofo eo afovoany; fa eo amin’ny sisin-tanin’ny Isiraely no hitsarako anareo; ary ho fantatrareo fa Izaho no Jehovah; satria tsy nandeha araka ny didiko ianareo, na nanatanteraka ny fitsarako, fa nanao araka ny fanaon’ny jentilisa izay manodidina anareo.
And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.
Ary raha, raha fony aho naminany, dia maty Pelatia, zanak’i Benaia. Dia niankohoka tamin’ny tavako aho ka niantso tamin’ny feo mahery hoe: Indrisy, Tompo Jehovah ô! Haringanao tanteraka va ny sisa amin’ny Isiraely? Ezekiela 11:1–13.
Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.
Nodiovina i Jerosalema amin’ny lalàn’ny Alahady, rehefa sarahina ny vary sy ny tsimparifary. Ny lehilahy asehon’ny 25, na ny 250 an’i Kora, dia entina any ivelany, any amin’ny “sisintanin’i” Jerosalema mba ho faty. Ny 25 dia isan’ny mpisorona izay nanompo herinandro iray, ary rehefa asehon’ny isa folo heny, dia ny 250, izany dia maneho ny fiangonana maneran-tany, fa ny folo dia tandindon’ny maneran-tany. Ny fiangonana miady dia faritana ho ny fiangonana voaforon’ny vary sy ny tsimparifary, ary ny fiangonana mandresy kosa dia maneho ny fiangonana izay vary ihany.
“Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’
“Misy fiangonana velona va Andriamanitra? Manana fiangonana Izy, kanefa izany dia ny fiangonana miady, fa tsy ny fiangonana mandresy. Malahelo isika fa misy mambra tsy lavorary, fa misy ahi-dratsy eo afovoan’ny vary. Hoy Jesosy: ‘Ny fanjakan’ny lanitra dia tahaka ny lehilahy iray izay namafy voa tsara teo amin’ny sahany; fa raha mbola natory ny olona, dia tonga ny fahavalony ka namafy ahi-dratsy teny amin’ny vary, dia nandeha…. Dia tonga ny mpanompon’ny tompon-trano ka nanao taminy hoe: Tompoko, tsy voa tsara va no nafafinao teo amin’ny sahanao? avy aiza ary no nisian’ahi-dratsy? Dia hoy izy taminy: Fahavalo no nanao izany. Ary hoy ny mpanompo taminy: Tianao va ary ny handehananay hanangona izany? Fa hoy izy: Tsia; fandrao raha manangona ny ahi-dratsy ianareo, dia hongotanareo mbamin’izany koa ny vary. Aoka hiara-maniry izy roroa mandra-pahatongan’ny fijinjana; ary amin’ny andron’ny fijinjana dia holazaiko amin’ny mpijinja hoe: Angony aloha ny ahi-dratsy, ka fehezo amboarany mba hodorana; fa angony ao an-tsompitro kosa ny vary.’”
“In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.
Ao amin’ny fanoharana momba ny vary sy ny tsimparifary dia hitantsika ny antony tsy tokony hongotana ny tsimparifary; fandrao mbongotana miaraka amin’ny tsimparifary koa ny vary. Ny hevitra sy ny fitsaran’olombelona dia mety hanao fahadisoana lehibe tokoa. Kanefa, toy izay hisian’ny fahadisoana ka na dia tahon-bary iray monja aza ho voaongotra, dia hoy ny Tompo: “Avelao hiara-maniry izy roa tonta ambara-pahatongan’ny fijinjana;” ary amin’izany ny anjely no hanangona ny tsimparifary, izay hotendrena ho amin’ny fandringanana. Na dia ao amin’ny fiangonantsika aza, izay milaza fa mino ny fahamarinana mandroso, dia misy ireo manana kilema sy manao fahadisoana, tahaka ny tsimparifary eo amin’ny vary, Andriamanitra dia mahari-po sady manam-paharetana. Mananatra sy mampitandrina ny diso Izy, nefa tsy manimba ireo ela mianatra ny lesona izay tiany hampianarina azy ireo; tsy hongotany hiala amin’ny vary ny tsimparifary. Ny tsimparifary sy ny vary dia tokony hiara-maniry mandra-pahatongan’ny fijinjana; rehefa tonga amin’ny fitomboany sy ny fivelarany feno ny vary, ary noho ny toetrany rehefa masaka, dia ho voavaka mazava tsara amin’ny tsimparifary izy.
“The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.
“Ny fiangonan’i Kristy eto an-tany dia tsy ho tanteraka, nefa Andriamanitra tsy handringana ny Fiangonany noho ny tsy fahatanterahany. Efa nisy ary mbola hisy ireo izay feno zotom-po tsy araka ny fahalalana, ka te hanadio ny fiangonana sy hanongotra ny tsimparifary eo afovoan’ny vary. Fa Kristy dia efa nanome fahazavana manokana ny amin’ny fomba hitondrana ireo izay diso lalana sy ireo izay tsy niova fo ao amin’ny fiangonana. Tsy tokony hisy fihetsika tampotampoka, feno hafanam-po, maimaika, ataon’ny mambran’ny fiangonana amin’ny fanapahana ireo izay heveriny fa misy kilema eo amin’ny toetra. Hiseho eo amin’ny vary ny tsimparifary; kanefa ny fanesorana ny tsimparifary, raha tsy amin’ny fomba voatendrin’Andriamanitra, dia hitondra fahavoazana bebe kokoa noho ny famelana azy hijanona. Raha mitondra ho ao amin’ny fiangonana ireo izay tena niova fo marina ny Tompo, dia amin’izany fotoana izany koa Satana no mampiditra olona tsy niova fo ao amin’ny firaisany. Raha Kristy mamafy ny voa tsara, Satana kosa mamafy ny tsimparifary. Misy hery mifanohitra roa miasa mandrakariva eo amin’ny mambran’ny fiangonana. Ny hery iray miasa ho amin’ny fanadiovana ny fiangonana, ary ny iray kosa ho amin’ny fanimbana ny vahoakan’Andriamanitra.” Testimonies to Ministers, 45, 46.
The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.
Ny ratsy fanahy dia entina hivoaka ivelan’i Jerosalema mba holevonina. Esorina izy ireo amin’ny fotoam-pijinjana, izay fotoana koa ahamasahan’ny vary, fa amin’izany indrindra no anangonana ny vary ho fanatitra ahintsana amin’ny voaloham-bokatra amin’ireo mofo ahintsana roa amin’ny Pentekosta. Ny fijinjana ny voaloham-bokatrin’ny vary dia lohahevitra voafaritra manokana ao amin’ny faminanian’ny Baiboly. Ny fisarahana ny vary sy ny tsimparifary dia miresaka indrindra io lohahevitra io, ary maro amin’ireo fanoharana nataon’i Kristy no manondro io mariky ny faminaniana manan-danja indrindra io.
“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.
“Ankoatra izany, ireo fanoharana ireo dia mampianatra fa tsy hisy fotoam-pitsapana intsony aorian’ny fitsarana. Rehefa vita ny asan’ny filazantsara, dia manaraka avy hatrany ny fisarahana eo amin’ny tsara sy ny ratsy, ary ny anjaran’ny sokajin’olona tsirairay dia raikitra mandrakizay.” Christ’s Object Lessons, 123.
The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.
Ny fanatitra varimbazaha dia ireo iray alina sy efatra alina sy efatra arivo sy iray hetsy, ary ny anjely fahatelo no manavaka ny varimbazaha amin’ny tsimparifary.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.
“Dia hitako avy eo ny anjely fahatelo. Hoy ilay anjely niaraka tamiko: ‘Mahatahotra ny teniny, mampangovitra ny iraka ampanaovina azy. Izy no anjely izay hanavaka ny vary amin’ny tsimparifary, ary hanisy tombo-kase na hamatotra ny vary ho amin’ny trano fitahirizam-bokatra any an-danitra.’ Ireo zavatra ireo dia tokony hibahana ny saina manontolo, ny fifantohana manontolo. Naseho tamiko indray ny tsy maintsy maha-saraka ireo izay mino fa mandray ny hafatra farany momba ny famindram-po isika amin’ireo izay isan’andro mandray na misotro hadisoana vaovao. Hitako fa tsy tokony hanatrika ny fivorian’ireo izay ao anatin’ny fahadisoana sy ny haizina na ny tanora na ny antitra. Hoy ilay anjely: ‘Aoka ny saina hitsahatra tsy hitoetra amin’ny zavatra tsy mahasoa.’” Manuscript Releases, boky faha-5, 425.
The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.
Ny anjely fahatelo no manisy tombo-kase ny vary sady mampisaraka ny vary amin’ny tsimparifary. Ny anjely fahatelo dia maneho ny lalàn’ny Alahady, izay amin’izany no anesorana ireo lehilahy dimy amby roapolo, izay misolo tena ny fitarihan’ny fiangonana Advantista Mitandrina ny Andro Fahafito ao Laodikia, hiala any ivelan’i Jerosalema ka itsarana azy. Amin’izay fotoana izay dia ovana ny fiangonana miady ho tonga fiangonana mandresy.
“The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.
“Efa ho avy tsy ho ela ny fiafaran’ny asa. Ireo mambran’ny fiangonana miady, izay efa voaporofo ho mahatoky, dia ho tonga fiangonana mandresy. Raha mamerina mijery ny tantarantsika lasa isika, ka mandinika ny dingana rehetra nandrosoantsika ka nahatongavantsika amin’ny toerana misy antsika ankehitriny, dia azoko lazaina hoe: Isaorana anie Andriamanitra! Rehefa hitako izay nataon’Andriamanitra, dia feno fahagagana aho sady feno fahatokiana an’i Kristy amin’ny maha-Mpitari-dalana Azy. Tsy misy tokony hatahorantsika ny amin’ny hoavy, afa-tsy raha manadino ny làlana nitarihan’ny Tompo antsika sy ny fampianarany teo amin’ny tantarantsika lasa isika.” General Conference Bulletin, 29 Janoary 1893.
The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.
Ny lohahevitra ara-paminaniana momba ny fanasarahana ny tsimparifary amin’ny vary dia lohahevitra lehibe ao amin’ny faminanian’ny Baiboly. Ny fanadiovan’i Kristy ny tempoly dia fanoharana momba izany asa izany; ny tampony dia mitranga amin’ny lalàn’ny Alahady, satria hitantsika eo ireo izay tokony hotsaraina entina ho any amin’ny sisin-tanin’i Jerosalema mba ho faty.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Rehefa nanomboka ny asa fanompoany ampahibemaso Jesosy, dia nanadio ny Tempoly Izy tamin’ny fanimbazimbana masina feno fanevatevana natao taminy. Anisan’ny asa farany tamin’ny fanompoany ny fanadiovana fanindroany ny Tempoly. Toy izany koa, ao amin’ny asa farany ho fampitandremana izao tontolo izao, dia antso roa miavaka no atao amin’ireo fiangonana. Ny hafatry ny anjely faharoa dia hoe: ‘Rava Babylona, rava, ilay tanàna lehibe, satria izy no nampisotro ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany’ (Apokalypsy 14:8). Ary ao amin’ny antso mafy ataon’ny hafatry ny anjely fahatelo dia misy feo re avy any an-danitra manao hoe: ‘Mivoaha avy ao aminy, ry oloko, mba tsy hiray ota aminy hianareo, ary mba tsy handray ny lozany. Fa tonga hatrany an-danitra ny fahotany, ary Andriamanitra nahatsiaro ny helony’ (Apokalypsy 18:4, 5).” Selected Messages, boky 2, 118.
The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.
Ny fiangonan’ny vary sy ny tsimparifary dia mitoetra mandra-pahatongan’ny krizin’ny lalàn’ny Alahady, izay hanesorana ny tsimparifary, tsy amin’ny herin’olombelona, fa amin’ny alalan’ny anjely fahatelo—izay maneho ny lalàn’ny Alahady, nefa koa ny hafatry ny ranonorana fara, izay amin’izany dia mihamivelatra ho antso mafy. Ny tsimparifary dia singan’ny fijoroana ho vavolombelona ara-paminaniana, tahaka ny vary koa. Ny fitondran’Andriamanitra dia mahatratra ny lalàn’ny Alahady ary ny anjely fahatelo no manadio ny tempoly fanindroany. Nodioviny izany tamin’ny 22 Oktobra 1844, ary ny fanadiovana fanindroany ny tempoly dia ny lalàn’ny Alahady.
The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”
Ny singa ivelany eo amin’ny tantara izay mitarika ho amin’ny lalàna Alahady dia singa lehibe iray amin’ny fijoroana vavolombelon’ny fiangonana mpandresy, tahaka izany koa ny tsimparifary, ny varimbazaha ary ny famatorana ireo sokajy roa. Ny hafatra famaranana ao amin’ny Apokalypsy dia ny hafatry ny anjely telo, ary ireo no manasaraka sy mamatotra ireo sokajy roa; nefa zava-dehibe ny mahita fa i Rahavavy White dia manondro fa ireo “hafatra famaranana” ireo no “mahamasaka ny fijinjana.” Ny hafatra famaranana izay mahamasaka ny fijinjana dia ny ranonorana farany, ary izany no afo izay mamatotra ireo lehilahy 250 “toy ny amboara ho an’ny afon’ny fandringanana.”
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
“Ho an’i Jaona dia naseho ny sehatra lalina sy manaitra indrindra momba ny fanandraman’ny fiangonana. Hitany ny toerana, ny loza, ny ady, ary ny fanafahana farany ho an’ny vahoakan’Andriamanitra. Voarakiny ireo hafatra famaranana izay hampahamasaka ny fijinjana eto an-tany, na ho toy ny amboara ho ao amin’ny trano fitahirizam-bokatra any an-danitra, na ho toy ny fehezan-kazo ho amin’ny afon’ny fandringanana. Nambara taminy ireo lohahevitra manan-danja indrindra, indrindra ho an’ny fiangonana amin’ny andro farany, mba hahazoan’izay hiala amin’ny fahadisoana ho amin’ny fahamarinana fampianarana momba ireo loza sy ady miandry azy eo anoloany. Tsy misy mila mitoetra ao amin’ny aizina ny amin’izay ho avy amin’ny tany.” The Great Controversy, 341.
His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.
Ny fanadiovany ny tempoly dia aseho koa amin’ny asan’ilay Lehilahin’ny Borosy Fanasana Vovoka, izay noresahin’i Jaona Mpanao Batisa ho Ilay tonga manaraka ny asa fanompoany. Izy no ilay mamafa sy manala ny fako ao amin’ny nofin’i Miller.
“The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.
“Efa hasehon’ny Tompo ny maha-samy hafa ny marina sy ny ratsy fanahy; fa ‘ny fitantazany dia eo an-tànany, ary hodioviny tsara ny famoloany, ka hangoniny ao an-tsompiny ny variny; fa ny akofa hodorany amin’ny afo tsy mety maty.’” Review and Herald, 8 Novambra 1892.
Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:
Isaia dia resahin’i Sister White, raha nanondro izy fa tamin’ny taona 1849 dia nahinjitry ny Tompo fanindroany ny tànany mba hanangonana ny sisa amin’ny vahoakany, ary i Isaia sy i Sister White dia samy manondro ny fanangonana farany ny iray hetsy sy efatra alina amby efatra arivo. Ny fizotran’ny fanangonana dia ahitana ny fanaparitahana sy ny fanangonana izay aseho ho toy ny fahadisoam-panantenana voalohany, ka mitarika ho amin’ny fanangonana amin’ny faran’ny fotoana fiandrasana. Ny tsirairay amin’ireo singa ireo ao amin’ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo dia lohahevitra manokana ao amin’ny faminaniana ara-Baiboly. Ny tantara ivelany izay ampiasain’ny Tompo ho fitaovany hitondrana ny ota ho amin’ny famaranana azy dia aseho ao amin’ny Daniela 11:11; ary ny fanangonana farany dia hita ao amin’ny Isaia 11:11; ary ny faran’ny fotoana fiandrasana dia hita ao amin’ny Apokalypsy 11:11 ary ny fisarahana ny vary sy ny tsimparifary amin’ny lalàn’ny Alahady dia hita ao amin’ny Ezekiela 11:11:
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
Tsy ho vilany handrahoanareo ity tanàna ity, ary tsy ianareo no ho nofo ao afovoany; fa hotsaraiko eo amin’ny sisin-tanin’i Isiraely ianareo. Ezekiela 11:11.
In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.
Ao amin’i Joela, ny “divay vaovao” dia tapaka tsy ho azon’ireo anti-panahy fahiny, izay tokony ho mpiambina ny fitoerana masina. Ny hafatry ny Antso Mamatonalina no divay vaovao ao amin’i Joela, ary ny afo izay midina amin’ny lalàn’ny Alahady dia efa notandindomin-doza tamin’ny alalan’ny afon’ny Pentekosta. Io afo io dia maneho hafatra iray, izay ilay divay vaovao, nefa io koa no hafatra izay mandringana ireo lehilahy 250 izay nanatitra ditin-kazo manitra. Ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodikia dia mifarana amin’ny lalàn’ny Alahady, fa amin’izany fotoana izany no ilatsahan’ny afo tsy amin’ny fatra, ary mandringana ireo lehilahy 250 izay nanatitra ditin-kazo manitra izany; noho izany dia levoniny ny rafitra fanompoam-pivavahan’izy ireo.
If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”
Raha mahatoky ny fiangonana Advantista Mitandrina ny Andro Fahafito amin’ny lalàna alahady, dia hikatona izany noho ny hery sy ny fahefan’ny governemantan’i Etazonia. Raha tsy mahatoky kosa izy, dia hanova fotsiny ny anarany ho fiangonana Advantista Mitandrina ny Andro Voalohany, na ho anarana hafa mitovitovy akaiky amin’izany. Na marina na tsy marina, ny fiangonana Advantista Mitandrina ny Andro Fahafito dia tsy mandalo mihoatra ny lalàna alahady. Ny fijoroana vavolombelona ara-paminaniana dia manondro fa nandà ny hafatry ny lalan-drazana taloha ny Advantisma tamin’ny 9/11, ary ireo lalan-drazana taloha ireo dia mitarika ho amin’ny varavarana mihidy amin’ny lalàna alahady. Ireo lehilahy dimy amby roapolo dia naseho tao amin’ny andalan-tenin’i Ezekiela tamin’ny alalan’i “Jaazania, zanak’i Azora, sy Pelatia, zanak’i Benaia, izay andrianan’ny vahoaka.”
Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.
Ny anarany dia milaza ho mampiseho ny toetran’ny vahoakan’Andriamanitra, kanefa filazana ivelany fotsiny izany. Jaazaniah dia midika hoe mandre Andriamanitra, ary izy dia zanak’i Azur, izay midika hoe manampy sy miaro. Hoy ny Rahavavy White fa ireo lehilahy 25 dia natao ho mpiambina, araka izay asehon’ny hoe “Azur.” Ny zanany dia milaza ho “mandre” an’Andriamanitra, kanefa izy no isan’ilay sokajy izay, na dia mahita aza, dia tsy mahita, ary na dia mandre aza, dia tsy mandre. Pelatiah dia midika hoe navotan’Andriamanitra, ary ny rainy, “Benaiah,” dia midika hoe Andriamanitra no nanorina. Rehefa vitan’i Ezekiela ny hafatra fampitandremany dia maty Pelatiah.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.
Ity tanàna ity dia tsy ho vilaninareo, ary ianareo tsy ho nofony eo afovoany; fa hotsaraiko eo amin’ny sisin-tanin’ny Isiraely ianareo; ary ho fantatrareo fa Izaho no Jehovah; satria tsy nandeha tamin’ny lalàko ianareo, na nanatanteraka ny fitsarako, fa nanao araka ny fanaon’ny jentilisa izay manodidina anareo. Ary nony naminany aho, dia maty Pelatia, zanak’i Benaia. Dia niankohoka tamin’ny tavako aho ka niantso tamin’ny feo mahery hoe: Indrisy, ry Tompo Jehovah ô! hataonao levona tanteraka va ny sisa amin’ny Isiraely? Ezekiela 11:11–13.
Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.
Pelatia dia maty tamin’ny antso mafy nataon’i Ezekiela. Ny vary dia maty teny an-dalana tamin’ny 18 Jolay 2020 ho fahatanterahan’ny Apokalypsy toko faha-11. Ny vary dia i Mosesy sy Elia, ilay mpanoratra voalohany ny Tenin’Andriamanitra, ary ny teny fikasana ny amin’ny fihavian’i Elia, no fanambarana farany ao amin’ny Testamenta Taloha. Ny Alfa sy ny Omega dia novonoina teny an-dalan’i Sodoma sy Egypta, nefa natsangana tamin’ny maty indray izy ireo tamin’ny 2024, araka izay aseho ao amin’ny Apokalypsy 11:11. Raha mbola maty izy ireo, dia nifaly i Sodoma sy i Egypta. Ezekiela mametraka ny fahafatesan’i Pelatia ao amin’ny fotoanan’ny sisa rehefa hoy izy hoe: “Indrisy, Jehovah Tompo ô! hovonganao avokoa va ny sisa amin’ny Isiraely?” Sodoma dia ny fiangonana Advantista Mitandrina ny Andro Fahafito amin’ny fotoanan’ny sisa, araka an’i Isaia.
Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.
Mihainoa, ry lanitra ô, ary anongilano ny sofinao, ry tany ô; fa Jehovah no efa niteny hoe: Zanaka no notezaiko sy nobeaziko, nefa izy no nikomy tamiko. Ny omby mahalala ny tompony, ary ny boriky mahalala ny fihinanam-bilona an’ny tompony; fa Isiraely tsy mahalala, ny oloko tsy mandinika.
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
Indrisy ny firenena mpanota, vahoaka vesaran’ny heloka, taranaky ny mpanao ratsy, zanaka mpanao kolikoly; nahafoy an’i Jehovah izy, nampahatezitra ny Iray Masin’ny Isiraely, ka nihemotra niala taminy. Nahoana no mbola hokapohina ihany ianareo? Vao mainka hikomy hatrany ianareo; marary ny loha rehetra, ary reraka ny fo rehetra. Hatramin’ny faladian-tongotra ka hatramin’ny loha dia tsy misy fahasalamana aminy; fa ratra sy mangana ary fery mivonto no ao; tsy mbola voaporitra ireny, na nofonosina, na nohalefahana tamin’ny menaka. Tany lao ny taninareo, levon’ny afo ny tanànanareo; ny taninareo dia lanin’ny vahiny eo anatrehanareo, ary lao izy, toy ny ravan’ny vahiny. Ary ny zanakavavin’i Ziona dia tavela tahaka ny trano rantsankazo ao an-tanim-boaloboka, tahaka ny trano lay ao amin’ny saha kôkômbra, tahaka ny tanàna fahirano.
Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.
Raha tsy Jehovah Tompon’ny maro no namela sisa kely indrindra ho antsika, dia ho tahaka an’i Sodoma isika, ary ho tahaka an’i Gomora. Mihainoa ny tenin’i Jehovah, ianareo mpanapaka ao Sodoma; atongilano ny sofinareo hankamin’ny lalàn’Andriamanitsika, ianareo vahoakan’i Gomora. Isaia 1:2–10.
Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.
Nofonoina tao Sodoma sy Egypta i Mosesy sy Elia nandritra ny vanim-potoanan’ny sisa. Egypta dia tandindon’ny fitondram-panjakana voaolana, ary Sodoma kosa tandindon’ny fitondram-piangonana voaolana. Pelatia, zanak’i Benaia, dia maty amin’ny lalàn’ny Alahady, izay ampifandraisin’i Isaia amin’ny andro ara-Baiboly amin’ny fihantsiana, izay na 1863 izany, na ny lalàn’ny Alahady. Pelatia, zanak’i Benaia, dia maneho sandoka amin’ireo izay tena mandre ny Tenin’Andriamanitra. Amin’ny andron’ny sisa dia vonoina ireo izay asehon’i Mosesy sy Elia ary avy eo atsangana amin’ny maty. Nanomboka tamin’ny feo iray tany an-efitra izany fitsanganana amin’ny maty izany tamin’ny Jolay 2023. Hatramin’ny 2024 dia efa mandeha ny fisarahana farany ny vary sy ny tsimparifary.
At the Sunday law the Seventh-day Adventist church will know that they are lost.
Amin’ny lalàn’ny Alahady dia ho fantatry ny fiangonan’ny Advantista Mitandrina ny Andro Fahafito fa very izy ireo.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.
Ity tanàna ity tsy ho vilany ho anareo, ary ianareo tsy ho hena ao afovoany; fa hotsaraiko eo amin’ny sisin-tanin’i Isiraely ianareo; ary ho fantatrareo fa Izaho no Jehovah; satria tsy nandeha araka ny lalàko ianareo, na nanatanteraka ny fitsarako, fa nanao araka ny fanaon’ny jentilisa izay manodidina anareo. Ary izao no niseho, raha naminany aho, dia maty Pelatia, zanak’i Benaia. Ezekiela 11:11–13.
The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.
Ny fahafatesan’i Pelatia, izay midika ny anarany hoe navotan’Andriamanitra, dia midika eto amin’ny tontolon-kevitra hoe natolotra ho amin’ny fahafatesana, amin’io fotoana io ihany izay anafahana ireo mpiasa tamin’ny ora fahiraika ambin’ny folo hiala amin’ny tanan’ny mpanjakan’ny avaratra ao amin’ny andininy faha-41 ao amin’ny Daniela 11. Pelatia dia atolotra eo an-tanan’ny mpanjakan’ny avaratra amin’ny lalàn’ny Alahady. Pelatia, zanak’i Benaia, izay midika hoe “izay naorin’Andriamanitra.” Eo amin’ilay teboka indrindra izay nanorenan’Andriamanitra tempoly indray, mba hasandratra ho fiangonana mpandresy amin’ny lalàn’ny Alahady, ireo izay asehon’i Pelatia dia atolotra ho amin’ny fahafatesana, satria fa tsy nandray anjara tamin’ny asa fanarenana ny rava fahiny izy, dia ny fasan’i Tobia no naoriny ho an’ny tenany. Pelatia dia maneho ny tenan’i Isaia hatramin’ny loha ka hatramin’ny tongotra, dia vatana iray izay difotry ny ota tanteraka. Izany vatana izany dia ny fiangonana Advantista Mitandrina ny Andro Fahafito laodiseana eo amin’ny famaranana taranaka efatra nisesy tamin’ny fikomiana miandalana, izay asehon’i Isaia ho fikomiana mitombo hatrany rehefa milaza izy hoe: “miodina miha-mafy hatrany.” Ao amin’ny fizahan-toetra farany izay nanomboka tamin’ny 2024, ny vary dia maty nandritra ny telo andro sy tapany, ary avy eo dia atsangana amin’ny maty, ka amin’izay fotoana izay dia ho fantany fa Jehovah no Andriamanitra.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Koa maminania ianao ka lazao aminy hoe: Izao no lazain'i Jehovah Tompo: Indro, ry oloko, hovohako ny fasanareo ka hampiakatra anareo hivoaka avy ao amin’ny fasanareo Aho, ary hoentiko ho any amin’ny tanin’ny Isiraely ianareo. Dia ho fantatrareo fa Izaho no Jehovah, raha vohako ny fasanareo, ry oloko, ka ampakariko hivoaka avy ao amin’ny fasanareo ianareo; ary hataoko ao anatinareo ny Fanahiko, dia ho velona ianareo, ary hapetrako eo amin’ny taninareo ianareo; dia ho fantatrareo fa Izaho Jehovah no nilaza izany sy nahatanteraka izany, hoy Jehovah. Ezekiela 37:12–14.
The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.
Ny fisoronam-pisoronana sandoka, izay asehon’ilay isa 25 eo amin’ny lalàn’ny Alahady, dia hahafantatra amin’izany fa Jehovah no Andriamanitra. Ny vary dia mahalala fa Jehovah no Andriamanitra amin’ny 2024, ary ny tsimparifary kosa mifoha amin’izany fahalalana izany eo amin’ny lalàn’ny Alahady, rehefa tara loatra. Io fe-potoana io dia manomboka amin’ny fasana sy fitsanganana amin’ny maty ary mifarana amin’ny fasana sy tsy fisian’ny fitsanganana amin’ny maty. Ny vary eo am-piandohana dia mahalala an’Andriamanitra rehefa tanterahiny ny fitsanganana amin’ny maty ao amin’ny Apokalypsy toko faha-11, ary ny tsimparifary dia mahalala eo amin’ny horohoron-tany amin’ny lalàn’ny Alahady ao amin’io toko io ihany. Eo anelanelan’ireo mari-dalana roa ireo, ny fizotry ny fizahan-toetra amin’ny ranonorana farany dia mitondra ireo sokajy roa tonta ho amin’ny fahamatorana ho amin’ny fijinjana.
Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.
Ny hafatr’i Joela dia hiran’ny tanim-boaloboka, nefa ny raharaha voalohany atsangany dia ny hoe: hain’ny olona va ny mamantatra ny andro farany amin’ny alalan’ny andro taloha? Ny “anti-panahy” ao amin’i Joela dia tsy nahavita izany, fa raha tonga amin’ny misasakalina ny antso fampifoha, dia voakapa izy ireo—aloan’ny vavan’ny Tompo, eo indrindra amin’izay hanokafan’ilay bibidia avy amin’ny tany ny vavany hiteny, izay toerana nitenenan’ny borikin’i Balama koa, ary izay nitenenan’ny rain’i Jaona Mpanao-batisa.
The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.
Ny fitsarana atao amin’ireo “anti-panahy fahiny” dia miorina amin’ny fanontaniana hoe: moa efa nisy toy izao va tamin’ny andron’ny razanareo? Ny andalan-teny dia manomboka amin’ny filazana hoe: “henoy izao.” Avy eo dia mametraka vavolombelona roa izy, ny iray dia taranaka efatra amin’ny olona, ary ny iray kosa dia karazana bibikely efatra. Dia nofohazina izy ireo tamin’ny Antso Amin’ny Mamatonalina, nefa nony izany dia hitany fa nolalovan’Andriamanitra izy ireo amin’ny maha-olom-boafidiny ao amin’ny fanekena. Tsy nolalovana izy ireo satria tsy nanana divay, fa nolalovana izy satria diso ny divay ananany. Ao amin’ny fanoharana ny amin’ny virijiny folo, ny divay vaovao ao amin’i Joela dia menaka.
Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.
Ny famonjena azy dia apetraka eo amin’ny fepetra hoe mandray ny “divay vaovao” amin’ny hafatry ny orana farany izy na tsia. Ny “lahy antitra sy zokiolona” dia asehon’i Isaia koa ho “mpisotro toaka ao Efraima,” ary i Efraima dia tsy voasolo tena ao amin’ireo voaisy tombo-kase ao amin’ny Apokalypsy fito. Soloin’i Manase rahalahiny kosa izy. Sarotra ny mahita mpanjaka ratsy fanahy kokoa noho i Manase, kanefa izy no manolo ny mpisotro toaka ao Efraima.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Ny sokajin’olona izay tsy malahelo noho ny fihemoran’ny fiainany ara-panahy, na tsy misaona noho ny fahotan’ny hafa, dia havela tsy hanana ny tombo-kasen’Andriamanitra. Ny Tompo dia manome baiko ny irany, dia ireo lehilahy mitondra fitaovam-pamonoana eny an-tanany hoe: ‘Mandehana manaraka azy mamaky ny tanàna, ka mamonoa; aoka tsy hiantra ny masonareo, ary aza mamindra fo ianareo; vonoy tanteraka ny antitra sy ny tanora, na ny zatovovavy, na ny zaza madinika, na ny vehivavy; fa aza manakaiky izay olona misy marika eo aminy; ary atomboy eo amin’ny fitoerako masina. Dia natombony tamin’ny anti-panahy izay teo anoloan’ny trano izany.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Eto no hitantsika fa ny fiangonana—fitoeran’ny Tompo masina—no voalohany nahatsapa ny kapoky ny fahatezeran’Andriamanitra. Ireo loholona, dia ireo izay nomen’Andriamanitra fahazavana lehibe sady nijoro ho mpiambina ny tombontsoa ara-panahin’ny vahoaka, dia namadika ny fitokiana napetraka taminy. Noraisin’izy ireo ny toerana fa tsy tokony hiandry fahagagana na ny fanehoana miharihary ny herin’Andriamanitra tahaka ny tamin’ny andro taloha isika. Niova ny fotoana. Ireo teny ireo no manamafy ny tsi-finoany, ka hoy izy ireo: Tsy hanao soa ny Tompo, ary tsy hanao ratsy koa Izy. Be famindram-po loatra Izy ka tsy hamangy ny vahoakany amin’ny fitsarana. Koa dia “Fiadanana sy filaminana” no antso ataon’ireo olona izay tsy hanandratra ny feony tahaka ny trompetra intsony velively mba haneho amin’ny vahoakan’Andriamanitra ny fahadisoany sy amin’ny taranak’i Jakoba ny fahotany. Ireo alika moana izay tsy nety nivovo no ireo mahatsapa ny famaliana marina ataon’Andriamanitra voaafintohina. Ny lehilahy sy ny tovovavy ary ny zaza madinika dia ringana miaraka avokoa.”
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Ny fahavetavetana izay nahatonga ireo mahatoky hisento sy hitomany dia izay ihany no azon’ny maso voafetran’olombelona fantarina; nefa lavitra noho izany no maha-ratsy indrindra ireo ota, dia ireo izay nampirehitra ny fahasaro-piaron’ilay Andriamanitra madio sy masina, kanefa tsy nambara. Ilay Mpandinika lehibe ny fo mahalala ny ota rehetra atao mangingina ataon’ireo mpanao heloka. Tonga mahatsiaro ho voaaro ao anatin’ny fitakosany ireo olona ireo, ary noho ny fahari-po asehony dia manao hoe: Tsy mahita ny Tompo; ary avy eo dia mitondra tena tahaka ny hoe efa nahafoy ny tany Izy. Kanefa hasehony miharihary ny fihatsarambelatsihin’izy ireo, ary hasehony eo anatrehan’ny hafa ireo ota izay notandremany mafy hofenina.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Tsy hisy fahambonian-toerana, voninahitra, na fahendrena araka izao tontolo izao, na toerana eo amin’ny raharaha masina, hahavonjy ny olona tsy hanao sorona ny foto-kevitra, rehefa avela ho amin’ny fony mamitaka izy. Ireo izay noheverina ho mendrika sy marina dia miseho ho lohandohan’ny fihemorana amin’ny finoana sy ho fakan-tahaka amin’ny tsy firaharahiana ary amin’ny fanararaotana ny famindram-pon’Andriamanitra. Tsy hilefitra amin’ny lalan-dratsiny intsony Izy, ary amin’ny fahatezerany dia mitondra azy tsy misy famindram-po Izy.”
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Amin’ny fisalasalana no anesoran’ny Tompo ny fanatrehany amin’ireo izay notahina tamin’ny fahazavana lehibe sy izay efa nahatsapa ny herin’ny teny teo am-panompoana ny hafa. Izy ireo dia mpanompony mahatoky fahiny, nahazo sitraka tamin’ny fanatrehany sy ny fitarihany; nefa niala taminy izy ka nitarika ny hafa ho amin’ny fahadisoana, ary noho izany dia ampidirina eo ambanin’ny tsy fankasitrahan’Andriamanitra.” Testimonies, volume 5, 211, 212.
Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”
Joela dia miteny amin’ny mpitarika ao amin’ny fiangonana Advantista Mitandrina ny Andro Fahafito laodikiana rehefa amantarany ny “anti-dahy”, nefa Joela koa dia miteny amin’ireo tsy nahita fianarana, araka ny iantsoan’i Isaia ireo izay ampitahaina amin’ny nahita fianarana. Joela dia miteny amin’ireo lehilahy fahiny izay miankohoka amin’ny masoandro ao amin’ny Ezekiela toko faha-valo, ary izy ireo no voalohany hotsaraina ao amin’ny toko faha-sivy. Izy koa dia miresaka amin’ny lahika ao amin’ny fiangonana Advantista Mitandrina ny Andro Fahafito laodikiana rehefa hoy Izy hoe: “Henoy izao, ry anti-dahy, ary atongilano ny sofinareo, ianareo mponina rehetra amin’ny tany.”
The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.
Ny lehilahy dimy amby roapolo ao amin’ny toko fahavalo dia hita eo amin’ny lalàn’ny Alahady, izay iankohofany amin’ny masoandro sady ny fitoerana masina no avadik’izy ireo lamosina. Izy ireo dia “ampahafolony” amin’ilay fikomian’ny 250, izay niara-nitsangana tamin’i Kora, Datana, ary Abirama. Ny lehilahy 25 dia tandindon’ilay fikomiana izay naverina indray, araka ny fanambaran’ny Fanahy tamin’ny 1888, izay naneho mialoha ny fikomian’ny fitarihana tao amin’ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodikeana tamin’ny 9/11, ka mitohy hatrany amin’ny lalàn’ny Alahady. Izy ireo dia maneho “ampahafolony” amin’ny fikomiana ao anatin’ilay vanim-potoana iray ihany izay amantarin’i Isaia ao amin’ny toko fahenina ny olon-kendry ho “ampahafolony,” izay manana votoatiny ao anatiny.
Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.
Joela dia fanambaràna ho an’ny Advantisma fa mihidy ny fotoam-pitsapana ho azy ireo, satria nofenoiny tamin’ny ota ny kapoakan’ny fotoam-pitsapany, ary ny fahafenoany dia aseho ho aretina hatramin’ny lohany ka hatramin’ny rantsan-tongony, manamarika fa ny hafatry ny ranonorana farany dia nesorina tsy ho eo am-bavany. Isaia dia manoritsoritra izany zava-misy izany koa ao amin’ny toko fahasivy amby roapolo.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
Mijanòna hianareo ka talanjòna; miantsoa mafy, eny, miantsoa: mamo izy, nefa tsy amin’ny divay; miriorio izy, nefa tsy amin’ny zava-pisotro mahery. Fa Jehovah efa nandatsaka taminareo ny fanahin’ny torimaso lalina sady nanakimpy ny masonareo; ny mpaminany sy ny mpanapaka anareo, ary ny mpahita, dia nosaronany. Ary ny fahitana rehetra dia tonga aminareo tahaka ny tenin’ny boky voaisy tombo-kase, izay atolotry ny olona ho an’izay mahay mamaky, ka ilazana hoe: Vakio ange izao, miangavy anao aho; fa hoy izy: Tsy mahay aho, satria voaisy tombo-kase izy. Ary ny boky dia atolotra ho an’izay tsy mahay mamaky, ka ilazana hoe: Vakio ange izao, miangavy anao aho; fa hoy izy: Tsy mahay mamaky aho.
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Koa hoy I Jehovah nanao hoe: Satria ity firenena ity manatona Ahy amin’ny vavany sy manome voninahitra Ahy amin’ny molony, nefa nampanalaviny Ahy ny fony, ary ny fahatahorany Ahy dia didin’olona nianarany fotsiny; koa, indro, Izaho hanao asa mahagaga eo amin’ity firenena ity, dia asa mahagaga sy fahagagana tokoa; fa ho levona ny fahendren’ny olony hendry, ary hiafina ny fahalalan’ny olony manan-tsaina. Lozan’izay mikendry lalina hanafina ny fisainany tsy ho hitan’i Jehovah, ka ny asany atao ao amin’ny maizina, ary hoy izy: Iza no mahita antsika? ary iza no mahalala antsika? Endrey ny fanodinanareo ny zavatra! Moa hatao ho tahaka ny tanimanga eo an-tanan’ny mpanefy vilany va izany? Fa moa ny asa va hilaza ny amin’izay nanao azy hoe: Tsy izy no nanao ahy? na ny zavatra voaforona va hilaza ny amin’izay namorona azy hoe: Tsy nanan-tsaina izy? Isaia 29:9–16.
The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.
Ny “fahatakarana” ananan’ny olon-kendry dia miorina amin’ny fanokafana ny Tenin’Andriamanitra ara-paminaniana. Ireo izay nampiofanina tao anatin’ny rafitra voahozongozona ao amin’ny Advantisma dia tsy mahay mamaky ny bokin’ny faminaniana, ary miampanga an’Andriamanitra ho tsy manana fahatakarana izy ireo. Rehefa voasokatra ny faminaniana dia tsy hainy ny mahatakatra izany, ka miampanga an’Andriamanitra ho Izy no tsy manana fahatakarana izy, ary amin’ny fanaovany izany dia avadiny ambony ambany ny zavatra. Ny nianatra sy ny tsy nianatra ao amin’ny Advantisma dia tsy mahazo ny faminaniana izay voasokatra mialoha kelin’ny hifaranan’ny fotoam-pitsapana, ary ny bokin’i Joela dia mandidy ny “anti-panahy” hihaino, kanefa izy ireo dia sokajin’olona izay mandre nefa tsy mihaino, ary mahita nefa tsy mahita.
The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”
Ny ivon’ny fikomian’izy ireo indrindra dia aseho amin’ny tsy fahafahany manaiky an’i Kristy ho ny voalohany sy ny farany. Izany no tontolon-kevitry ny toko izay anontaniana hoe: “Efa nisy va izany tamin’ny andronareo, na tamin’ny andron’ny razanareo aza?”
Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.
Nisy fotoana ve tao amin’ny tantaran’ny razanareo izay nisy vahoaka nifoha tamin’ny Antso amin’ny Misasakalina, nefa nahita fa virijina adala izy? Ny “anti-panahy” dia asaina “mifohaza,” tahaka ny nanomezana baiko ny Millerites tao amin’ny fivoriana toby tany Exeter tamin’ny 1844. Ny fanoharana ny amin’ny virijina folo dia fanoharana ny amin’ny fanandraman’ny vahoaka Advantista, izay tanteraka hatramin’ny litera farany teo amin’ny tantaran’ny Millerites, ary mbola ho tanteraka indray hatramin’ny litera farany amin’ny andro farany. Ny tsy fahafahan’ny Advantista Mitandrina ny Andro Fahafito Laodikia mahafantatra fa averina amin’ny andro farany ny tantara fototra iorenan’ny fiangonany, dia manasongadina ilay foto-kevitra ara-paminaniana izay fanalahidy manokatra ny hafatra ara-paminaniana. Tsy ny fitsipika ara-Baiboly ihany izany, fa ny fon’ny fanambarana ny toetran’i Jesosy Kristy koa, izay voavaha tombo-kase mialoha indrindra ny hifaranan’ny fotoana famindram-po.
Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”
Manontany i Joela hoe: “Moa efa nisy toy izany tamin’ny andronareo, na tamin’ny andron’ny razanareo aza?” Na azo anontaniana koa hoe: “Tamin’ny andron’ny razanareo, moa ve nisy fizahan-toetra izay nanasaraka vahoakan’ny fanekena vaovao tamin’ny vahoakan’ny fanekena taloha?” Nisy izany, ary ny fisarahana dia notanterahina tamin’ny alalan’ny hafatra ara-paminaniana izay aseho ho menaka ao amin’ny fanoharana. Ny hoe: “Moa efa nisy toy izany tamin’ny andronareo na tamin’ny andron’ny razanareo” dia nampahafantatra avy hatrany fa izay nitranga tamin’ny andron’ny razan’izy ireo dia fifohazana taorian’ny taranaka efatra nifandimby tamin’ny fandringanana nihamafy, araka ny asehon’ny didy hampitana ny hafatra manerana ny taranaka efatra, sy amin’ireo bibikely efatra izay maneho fandringanana mihamafy. Ny bokin’i Joela dia fanambarana fitsarana manohitra fiangonana nihemotra sy nivily làlana tamin’ny Midnigth Cry. Tsy misy fiangonana eo amin’ny tantara masina izay nijoro nanohitra fahazavana lehibe kokoa noho ny fiangonana Advantista Mitandrina ny Andro Fahafito. Ny tandindon’izany karazam-pikomiana manohitra ny fahamarinana izany dia asehon’ny hoe “Kapernaomy.”
We will continue in the next article.
Hitohy ao amin’ny lahatsoratra manaraka isika.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“Tao Kapernaomy no nonina i Jesosy nandritra ireo fotoana nanelanelana ny diany nifamezivezy, ka dia fantatra ho ‘tanànany’ izany. Teo amoron’ny Ranomasin’i Galilia izy, ary teo akaikin’ny sisin’ny lemaka mahafinaritra Genezareta, raha tsy teo amboniny mihitsy aza.” Ilay Fitiavan’Andriamanitra, 252.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Eo anivon’ireo izay milaza tena ho zanak’Andriamanitra, dia kely dia kely ny faharetana naseho, maro ny teny mangidy voalaza, ary be ny fanamelohana navoaka tamin’ireo izay tsy mitovy finoana amintsika. Maro no nihevitra ireo ao amin’ny fiangonana hafa ho mpanota lehibe, nefa tsy toy izany no fiheveran’ny Tompo azy. Ireo izay mijery toy izany ny mambran’ny fiangonana hafa dia mila manetry tena eo ambanin’ny tànana mahery an’Andriamanitra. Mety ho kely ihany ny fahazavana nanan’ireo izay melohiny, vitsy ny fotoana sy ny tombontsoa ary ny zo nomena azy. Raha nanana ny fahazavana izay efa nananan’ny maro amin’ny mambran’ny fiangonantsika izy, dia mety ho nandroso lavitra kokoa izy, ary ho naneho tsara kokoa ny finoany teo anatrehan’izao tontolo izao. Momba ireo izay mirehareha amin’ny fahazavany, nefa tsy mandeha ao aminy, dia hoy Kristy: ‘Fa lazaiko aminareo: Ho moramora kokoa ny ho an’i Tyro sy Sidona amin’ny andro fitsarana noho ny ho anareo. Ary ianao, Kapernaomy [Advantista Mitandrina ny Andro Fahafito, izay nahazo fahazavana lehibe], izay asandratra ho any an-danitra [amin’ny lafiny tombontsoa], dia haetry ho any amin’ny helo; fa raha natao tany Sodoma ny asa lehibe izay natao tao aminao, dia mbola ho naharitra mandraka androany izy. Fa lazaiko aminareo: Ho moramora kokoa ny ho an’ny tanin’i Sodoma amin’ny andro fitsarana noho ny ho anao.’ Tamin’izany andro izany Jesosy dia namaly ka nanao hoe: ‘Misaotra Anao Aho, Ray ô, Tompon’ny lanitra sy ny tany, satria nafeninao tamin’ny hendry sy ny manan-tsaina [amin’ny fiheverany ny tenany] izany zavatra izany, fa nasehonao tamin’ny zaza madinika.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“‘Ary ankehitriny, satria ianareo efa nanao izany asa rehetra izany, hoy Jehovah, ary Izaho niteny taminareo, nifoha maraina koa ka niteny, nefa tsy nihaino ianareo; ary niantso anareo Aho, nefa tsy namaly ianareo; koa hataoko amin’ity trano ity, izay antsoina amin’ny anarako, izay itokisanareo, sy amin’ny fitoerana izay nomeko anareo sy ny razanareo, tahaka izay nataoko tamin’i Silo. Ary horoahiko tsy ho eo imasoko ianareo, tahaka ny nandroahako ny rahalahinareo rehetra, dia ny taranak’i Efraima rehetra mihitsy aza.’”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Nametraka andrim-panjakana lehibe sy manan-danja eo amintsika ny Tompo, ary tsy maintsy tantanina ireny, tsy araka ny fomba itantanan’ny fikambanana araka izao tontolo izao, fa araka ny filaminan’Andriamanitra. Tsy maintsy tantanina amin’ny fijery tokana ho amin’ny voninahiny ireny, mba hahazoana mamonjy fanahy very amin’ny fomba rehetra. Tonga tamin’ny vahoakan’Andriamanitra ny fijoroana vavolombelon’ny Fanahy, kanefa maro no tsy nandray am-po ny fananarana, ny fampitandremana, ary ny torohevitra.”
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘Koa henoy izao, ry vahoaka adala sady tsy manan-tsaina, izay manana maso nefa tsy mahita, izay manana sofina nefa tsy mandre: tsy hatahotra Ahy va ianareo, hoy Jehovah? tsy hangovitra eo anatrehako va ianareo, Izay nametraka ny fasika ho fari-dranomasina amin’ny didy mandrakizay, ka tsy hainy ihoarana; ary na dia mifampitsoka aza ny onjany, dia tsy mahery izy; na dia mierona aza ireny, dia tsy mahazo mihoatra izany. Fa ity vahoaka ity dia manana fo mivadika sy mpikomy; efa nivadika izy ka lasa nandeha. Ary tsy mba miteny ao am-pony izy hoe: Andeha ankehitriny hatahotsika Jehovah Andriamanitsika, Izay manome ny ranonorana, dia ny aloha sy ny aoriana, amin’ny fotoany avy; Izy no mitahiry ho antsika ny herinandro voatendry amin’ny fijinjana. Ny helokareo no nampanalavitra izany zavatra izany, ary ny fahotanareo no nihazona ny zava-tsoa tsy ho azonareo.... Tsy mitsara ny ady izy, dia ny adin’ny kamboty aza, kanefa mbola mandroso ihany izy; ary ny rariny tokony ho an’ny mahantra dia tsy tsarainy. Moa tsy hovaliako va izany zavatra izany? hoy Jehovah; moa tsy hamalian’ny fanahiko ity firenena tahaka izao ity va?’”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Moa ve ny Tompo hoterena hilaza hoe: ‘Aza mivavaka ho an’ity firenena ity ianao, ary aza manandratra fitarainana na vavaka ho azy, ary aza mifona amiko ho azy: fa tsy hihaino anao Aho’? ‘Koa dia voasakana ny ranonorana, ary tsy nisy ny ranonorana farany.... Moa tsy hitaraina amiko va ianao hatramin’izao ka hanao hoe: Raiko ô, Ianao no mpitarika ahy hatramin’ny fahatanorako?’” Review and Herald, August 1, 1893.