“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Amin’ny faniriana lalina sy mafy no iandrasako mialoha ny fotoana izay hiverenan’ny zava-nitranga tamin’ny andron’ny Pentekosta, amin-kery lehibe lavitra noho izay naseho tamin’izany fotoana izany. Hoy Jaona: ‘Ary nahita anjely iray hafa nidina avy tany an-danitra aho, nanana hery lehibe; ary nazavan’ny voninahiny ny tany.’ Ary amin’izany, tahaka ny tamin’ny vanim-potoanan’ny Pentekosta, dia handre ny fahamarinana ambara aminy ny olona, samy amin’ny fiteniny avy izy rehetra.”
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Afaka mamelombelona vaovao ny fanahy rehetra izay maniry amin-kitsim-po hanompo Azy Andriamanitra, ary afaka mikasika ny molotra amin’ny vainafo velona nalaina teo amin’ny alitara Izy, ka hahatonga izany hahay haneho amin-kafetsena ny fiderana Azy. Feo an’arivony no hofenoina hery hitory ny fahamarinana mahatalanjona ao amin’ny Tenin’Andriamanitra. Ny lela mikezakeza dia hovahana, ary ny saro-kenatra dia hampaherezina hitondra fanambarana feno fahasahiana ho an’ny fahamarinana. Enga anie ny Tompo hanampy ny olony hanadio ny tempolin’ny fanahy ho afaka amin’ny loto rehetra, ary hitandrina firaisana akaiky toy izany Aminy, mba ho mpandray ny ranonorana farany izy rehefa harotsaka izany.” Review and Herald, July 20, 1886.
Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.
Ny Pentekosta, rehefa heverina ho fetin’i Jehovah, dia tsy azo sarahina amin’ny Paska, ny fetin’ny mofo tsy misy masirasira, ny fanatitra voaloham-bokatra, ary ny fetin’ny herinandro. Ny Pentekosta dia vanim-potoana iray, na dia teboka iray eo amin’ny fotoana aza izy. Izany no iantsoana azy hoe “vanim-potoanan’ny Pentekosta.” Nanomboka tamin’ny fahafatesan’i Kristy sy ny fandevenana ary ny fitsanganany tamin’ny maty izany vanim-potoana izany. Taorian’ny niakarany tany an-danitra dia nanomboka fampianarana manokana naharitra efapolo andro i Kristy, izay narahan’ny folo andro tao amin’ny efitra ambony, izay nahatanteraka ny firaisan-tsaina. Ny 9/11 dia nanomboka vanim-potoana iray izay mifarana amin’ny lalàna Alahady any Etazonia. Io lalàna Alahady io no asehon’ny andron’ny Pentekosta amin’ny maha-teboka iray eo amin’ny fotoana azy; teboka iray eo amin’ny fotoana izay nialohavan’ny vanim-potoana iray nanomboka tamin’ny 9/11. Hatramin’ny 9/11 ka hatramin’ny lalàna Alahady dia averina indray ny “vanim-potoanan’ny Pentekosta.”
Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.
Nanazava i Petera fa ilay fisehoan-javatra mahagaga tamin’ny “lela afo” dia tsy fahadalana vokatry ny fahamamoana, fa fahatanterahan’ny bokin’i Joela, satria nisy fanoherana natsangana hanohitra ny hafatra. Ny “lela” dia maneho ny fampitana hafatra, ary ny afo dia maneho ny Fanahy Masina. Ny hafatry ny Pentekosta dia maneho firaisan’ny maha-Andriamanitra (Andriamanitra dia afo mandevona) amin’ny maha-olombelona ny lela. Tahaka an’i Petera izay maneho ny iray hetsy sy efatra alina sy efatra arivo amin’ny andron’ny ranonorana farany, dia toy izany koa ireo Jiosy mpanatsikera no maneho vahoakan’ny fanekena taloha izay andalovana fotsiny amin’ilay fotoana indrindra izay ilatsahan’ny ranonorana farany.
And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. Acts 2:4–15.
Ary izy rehetra dia feno ny Fanahy Masina ka nanomboka niteny tamin’ny fiteny hafa, araka izay nampitenenan’ny Fanahy azy. Ary nisy Jiosy nonina tao Jerosalema, lehilahy mpivavaka tsara, avy tamin’ny firenena rehetra ambanin’ny lanitra. Ary rehefa niely izany teny izany, dia niangona ny vahoaka ka very hevitra, satria samy nandre azy ireo niteny tamin’ny fiteniny avy ny olona rehetra. Ary talanjona sy gaga izy rehetra ka nifampiteny hoe: Indro, moa tsy Galiliana va izy rehetra izay miteny? Koa ahoana no andrenesantsika samy amin’ny fitenintsika avy, dia ilay fiteny nahaterahantsika? Parthiana sy Mediana sy Elamita, ary izay monina any Mesopotamia sy any Jodia sy Kapadokia, any Ponto sy Azia, Frijia sy Pamfylia, any Egypta sy any amin’ny tany Libia manodidina an’i Kyrena, ary vahiny avy any Roma, na Jiosy na niova finoana, Kreta sy Arabo, dia rentsika miteny amin’ny fitenintsika ny asa mahagaga nataon’Andriamanitra izy. Ary talanjona izy rehetra sady nisalasala ka nifampiteny hoe: Inona re no hevitr’izao? Fa ny sasany kosa naneso ka nanao hoe: Feno divay vaovao ireo lehilahy ireo. Fa Petera, niara-nitsangana tamin’ny iraika ambin’ny folo lahy, dia nanandratra ny feony ka niteny taminy hoe: Ry lehilahy Jodia sy ianareo rehetra izay monina eto Jerosalema, aoka ho fantatrareo izao, ka henoy ny teniko: Fa tsy mamo ireo, araka ny fiheveranareo azy, satria vao ora fahatelo amin’ny andro izao. Asan’ny Apostoly 2:4–15.
Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.
Petera dia manazava ny Pentekosta ho fahatanterahan’ny bokin’i Joela. Ataony izany amin’ny fomba ara-paminaniana, rehefa voasolon-tena eo ny izao tontolo izao manontolo, satria milaza io andininy io fa avy tamin’ny “firenena rehetra ambanin’ny lanitra” ireo mpihaino. Tamin’ny 9/11 dia nohazavain’ny voninahitr’i Kristy ny tany, ary avy eo indray, amin’ny lalàn’ny Alahady, ireo iray hetsy sy efatra alina sy efatra arivo dia haneho tanteraka ny voninahitr’i Kristy raha hasandratra ho faneva eo anatrehan’izao tontolo izao manontolo izy ireo. Ny vanim-potoanan’ny Pentekosta dia nanomboka tamin’ny 9/11 ary mifarana amin’ny lalàn’ny Alahady.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.
“Tsy hisy na iray amintsika handray ny tombo-kasen’Andriamanitra mandrakizay raha mbola misy pentina na loto iray eo amin’ny toetrantsika. Navelatra eo amintsika ny hanarina ny kilema ao amin’ny toetrantsika, sy hanadio ny tempolin’ny fanahy hiala amin’ny fahalotoana rehetra. Amin’izay dia hilatsaka amintsika ny ranonorana farany, tahaka ny nilatsahan’ny ranonorana voalohany tamin’ny mpianatra tamin’ny Andron’ny Pentekosta.
“We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …
“Moramora loatra isika no afa-po amin’izay efa azontsika. Mihevitra isika fa manan-karena sy nitombo fananana, nefa tsy fantatsika fa isika dia ‘mahantra indrindra, sy ory, sy malahelo, sy jamba, ary mitanjaka.’ Ankehitriny no fotoana hihainoana ny fananaran’ny Vavolombelona Marina hoe: ‘Manoro hevitra anao Aho hividy amiko volamena voazaha toetra tamin’ny afo, mba hanan-karena anao; ary fitafiana fotsy, mba hitafianao, ka tsy hiseho ny fahamenaran’ny fitanjahanao; ary hosory odimaso ny masonao, mba hahitanao.’ …”
“It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.
“Izao no tokony hitandremantsika ny tenantsika sy ny zanatsika tsy ho voaloton’izao tontolo izao. Izao no tokony hanasantsika ny fitafiantsika, dia ny toetra amam-panahintsika, ka hampahafotsintsika azy amin’ny ran’ny Zanak’ondry. Izao no tokony handresentsika ny fireharehana sy ny filan-dratsy ary ny hakamoana ara-panahy. Izao no tokony hifohazantsika sy hanaovantsika ezaka hentitra ho amin’ny firindran’ny toetra. ‘Anio, raha mihaino ny feony ianareo, aza manamafy ny fonareo.’ Ao amin’ny toerana sarotra indrindra isika, miandry sy miambina ny fisehoan’ny Tompontsika. Ao amin’ny aizina izao tontolo izao. ‘Fa ianareo, ry rahalahy,’ hoy Paoly, ‘dia tsy ao amin’ny aizina, mba tsy hahatratra anareo tahaka ny mpangalatra izany andro izany.’ Fikasàn’Andriamanitra mandrakariva ny hampivoaka fahazavana avy amin’ny aizina, fifaliana avy amin’ny alahelo, ary fitsaharana avy amin’ny havizanana ho an’ny fanahy miandry sy maniry fatratra.”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.
“Inona no ataonareo, ry rahalahy, ao amin’ilay asa lehibe fanomanana? Ireo izay miray amin’izao tontolo izao dia mandray ny endrik’izao tontolo izao ka miomana handray ny mariky ny bibidia. Ireo kosa izay tsy matoky ny tenany, izay manetry tena eo anatrehan’Andriamanitra ary manadio ny fanahiny amin’ny fankatoavana ny fahamarinana, dia mandray ny endrika avy any an-danitra ka miomana handray ny tombo-kasen’Andriamanitra eo amin’ny handriny. Rehefa mivoaka ny didy ka voatomboka aminy ny famantarana, dia hitoetra madio sy tsy misy pentina mandrakizay ny toetrany.
“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.
“Izao no fotoana hiomanana. Ny tombo-kasen’Andriamanitra dia tsy hapetraka na oviana na oviana eo amin’ny handrin’ny lehilahy na vehivavy maloto. Tsy hapetraka na oviana na oviana eo amin’ny handrin’ny lehilahy na vehivavy fatra-paniry laza sy tia izao tontolo izao izany. Tsy hapetraka na oviana na oviana eo amin’ny handrin’ny lehilahy na vehivavy manana lela mandainga na fo feno fitaka izany. Izay rehetra mandray ny tombo-kase dia tsy maintsy tsy manan-tsiny eo anatrehan’Andriamanitra—kandidà ho amin’ny lanitra. Mandrosoa, ry rahalahiko sy anabaviko. Fohy ihany no azoko soratana momba ireo hevitra ireo amin’izao fotoana izao, fa ny hanintona ny sainareo ho amin’ny maha-zava-dehibe ny fiomanana ihany. Diniho ho anareo ny Soratra Masina, mba hahafahanareo mahatakatra ny fahatahorana sy ny fahamasinan’izao ora ankehitriny izao.” Testimonies, boky faha-5, 214, 216.
Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.
Eto dia ambaran’i Rahavavy White fa ny Pentekosta dia teboka iray eo amin’ny fotoana, mifanaraka amin’ny lalàna Alahady any Etazonia, “rehefa mivoaka ny didy.” Kanefa, na dia asongadiny ho teboka iray eo amin’ny fotoana aza ny lalàna Alahady sy ny Pentekosta, ny hafany izay miantso ho amin’ny fiomanana dia manondro vanim-potoana iray mialoha ny lalàna Alahady, izay asehon’ny fotoanan’ny Pentekosta ho tandindona. Ny lalàna Alahady no fitsapana momba ny Sabatan’ny andro fahafito, ary ny vanim-potoana manomboka amin’ny 9/11 ka hatramin’ny lalàna Alahady dia azo faritana ho ilay “andron’ny fiomanan’ny Tompo” ara-tandindona. Mialoha ny fitsapana ny fiomanana.
The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.
Ny “orana farany” dia “hirotsaka amin’ireo” efatra alina sy iray hetsy arivo sy efatra-polo “tahaka ny nilatsahan’ny orana aloha tamin’ny mpianatra tamin’ny Andron’ny Pentekosta.” Ny fotoana aseho ho vanim-potoanan’ny Pentekosta dia nanomboka tamin’ny famafazana kely, raha niverina avy tamin’ny niakarany i Kristy.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Ary rehefa voalazany izany, dia nofofany izy ireo ka hoy Izy taminy: Raiso ny Fanahy Masina. Jaona 20:22.
His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.
Ny fofonainy no mampita ny Fanahy Masina, ary ny fofonaina no mamoaka ny feon’ny teny. Jesosy no Teny, ary ny fofonainy no mampita ny Fanahy Masina amin’ny alalan’ny fanomezana ny teniny. Ny fofonaina no nitondra aina ho amin’ny tenan’i Adama, ary ny fofonaina no mitondra aina ho amin’ny tafik’i Ezekiela, dia ireo taolana maina maty natsangana tamin’ny maty.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Ny asan’i Kristy tamin’ny nitsofany ny Fanahy Masina tamin’ny mpianany sy tamin’ny nanomezany ny fiadanany ho azy ireo dia toy ny ranonorana mitete vitsivitsy mialoha ny orambe betsaka izay homena amin’ny andro Pentekosta.” Spirit of Prophecy, volume 3, 243.
At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.
Tamin’ny fiandohan’ny vanim-potoanan’ny Pentekosta, ny “fofonain’i” Kristy dia nampita ny Fanahy Masina tamin’ny mpianatra, nefa ny sasany mbola nisalasala.
But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.
Fa Tomasy anefa, anankiray tamin’ny roa ambin’ny folo, izay atao hoe Didymo, dia tsy mba teo aminy raha tonga Jesosy. Koa hoy ny mpianatra sasany taminy: Efa nahita ny Tompo izahay. Fa hoy izy taminy: Raha tsy hitako eo amin’ny tànany ny holatry ny hombo, ka tsy atsofoko eo amin’ny holatry ny hombo ny rantsan-tanako, ary tsy atsofoko eo amin’ny ilany ny tanako, dia tsy hino aho. Jaona 2:24, 25.
The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.
Ny vanim-potoana Pentekotista dia nanomboka tamin’ny fotoan’ny “fitsapana”, niainga tamin’ny fofon’ain’i Kristy sy ny adihevitry Tomasy momba ny fisalasalana. Ny adihevitr’i Tomasy tany am-piandohana dia tandindon’ny adihevitry ny Jiosy any amin’ny fiafaran’ny vanim-potoana Pentekotista. Kristy dia nampita ny teniny sy ny Fanahy Masina tamin’ny mpianatra tany am-piandohana, ary ny mpianatra kosa nampita ny teny sy ny Fanahy Masina tamin’izao tontolo izao tany amin’ny fiafaran’ny vanim-potoana Pentekotista.
The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.
Ny asa izay notanterahin’i Kristy, fony Izy nitsoka tamin’ny mpianatra, dia vavolombelona fanindroany momba ilay asa iray ihany izay vao avy notanterahiny tamin’ireo mpianatra teny an-dalana ho any Emmaosy.
And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …
Ary non niseho, raha niresadresaka sy nifandinihina izy ireo, dia i Jesosy tenany no nanatona ka niara-nandeha taminy. Nefa nohazomina ny masony mba tsy hahafantarany Azy. …
Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.
Dia nanao tamin’izy ireo hoe: Ry adala sy votsa fo hino izay rehetra nolazain’ny mpaminany, moa tsy tokony ho nijaly tamin’izany zavatra izany va ny Kristy ka hiditra amin’ny voninahiny? Ary nanomboka tamin’i Mosesy sy ny mpaminany rehetra Izy dia nanazava tamin’izy ireo, tamin’ny Soratra Masina rehetra, ny amin’izay zavatra momba ny tenany. Ary rehefa nanakaiky ny vohitra izay nalehany izy ireo, dia nataony ho toy ny handeha lavidavitra kokoa Izy. Fa notereny Izy ka hoy izy: Mitoera atỳ aminay, fa efa harivariva izao, ary efa mandroso ny andro. Dia niditra Izy mba hitoetra eo aminy. Ary rehefa niara-nihinana tamin’izy ireo Izy, dia nandray mofo ka nisaotra, dia novakiny izany ary nomeny azy ireo. Dia nisokatra ny masony ka nahafantatra Azy izy; ary tsy hitan’ny masony intsony Izy. Ary hoy izy samy izy: Tsy nangorakoraka tao anatintsika va ny fontsika, raha niresaka tamintsika teny an-dalana Izy sy raha nanokatra tamintsika ny Soratra Masina? Lioka 24:15, 16, 25–32.
Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.
Tahaka ny niara-nipetraka nihinana tamin’ireo tany Emaosy i Jesosy, dia niara-nihinana tamin’ny mpianatra Izy taorian’izany. Amin’ireo toe-javatra roa ireo dia aseho ny fihinanana. Rehefa atambatra, dia manondro izany fa ny fiandohan’ny vanim-potoana Pentekotista dia voamariky ny fofonain’ny Fanahy Masina ary koa ny fihinanana. Ny zava-niseho fanokafana dia miteraka fifandirana eo amin’ny sokajin’olona mino sy ny sokajin’olona misalasala. Ny fihinanana, ny fampitondrana ny Fanahy Masina ary ny fanokafana ny Soratra Masina dia samy ahitana fa i Kristy dia nanomboka ny fampianarany tamin’i “Mosesy sy ny mpaminany rehetra.” Ny fampianaran’i Kristy dia nampitaina tamin’ny alalan’ny fandraisana ny tsipika ara-paminanian’i Mosesy sy ny fampifanarahana izany amin’ny tsipikan’ny mpaminany rehetra, kely etỳ ary kely erỳ.
On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.
Tamin’ny 9/11, ny fofonain’ny rivotra efatra ao amin’i Ezekiela dia nitsoka tamin’ireo taolana maina maty ao amin’ny toko fahafito amby telopolo. Tamin’izany fotoana izany, araka ny tandindon’ilay anjely izay nidina tamin’ny 11 Aogositra 1840 ka nanome hery ny hafatry ny anjely voalohany, dia nidina ny anjelin’ny Apokalypsy valo ambin’ny folo nitondra hafatra izay tsy maintsy hohanina, tahaka ny nihinanan’ny mpianatra tany am-piandohan’ny vanim-potoanan’ny Pentekosta. Ny tsy fahavononan’i Tomasy hino dia manondro fa, rehefa ampidirina ilay hafatra, dia voamariky ny fihovitrovitra izany.
Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.
Raha miresaka ny amin’ny fianjeran’ny Twin Towers tamin’ny 9/11 isika, dia ambarana amintsika fa nitsangana ny Tompo mba “hampihorohoro mafy ny firenena.” Zava-dehibe ny mahatsiaro fa ny “fihovitrovitra” eo amin’ny olon’Andriamanitra dia tanterahin’ireo izay miady manohitra hafatry ny fahamarinana. Misy “fihovitrovitra” avy any ivelany, nefa ny fihovitrovitra ao anatiny ao anatin’ny fiangonana kosa dia miseho ao anatin’ny tontolo anolorana hafatra iray.
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.
“Nanontaniako ny hevitry ny fihovitrovitra izay efa hitako, ary naseho tamiko fa ny antony hahatonga izany dia ny fijoroana vavolombelona mahitsy, izay nateraky ny torohevitr’ilay Vavolombelona Marina ho an’ny Laodiseana. Hisy vokany eo amin’ny fon’izay mandray izany io, ary hitondra azy hanandratra ny faneva sy handrotsaka ny fahamarinana mahitsy. Ny sasany tsy hahazaka izany fijoroana vavolombelona mahitsy izany. Hitsangana hanohitra izany izy, ary izany no hiteraka fihovitrovitra eo amin’ny vahoakan’Andriamanitra.
“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.
“Hitako fa ny fijoroana vavolombelon’ilay Vavolombelona Marina dia tsy mbola noheverina na dia ny antsasany akory aza. Ny fijoroana vavolombelona manetriketrika, izay iankinan’ny anjaran’ny fiangonana, dia noheverina ho zava-maivana, raha tsy nolavina tanteraka aza. Io fijoroana vavolombelona io dia tsy maintsy miasa fibebahana lalina; izay rehetra mandray izany marina tokoa dia hankatò azy ka hodiovina.” Early Writings, 271.
The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.
Ny “fihovitrovitra” ao anatiny dia aterak’ireo izay manohitra ny fanambaràna ny hafatry ny Laodikia. Sister White dia manondro ny hafatry Jones sy Waggoner tamin’ny taona 1888 ho ny hafatry ny Laodikia.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Ang mensaheng ibinigay sa atin sa pamamagitan nina A. T. Jones at E. J. Waggoner ay ang mensahe ng Diyos sa iglesiang Laodicea, at sa aba ng sinumang nagpapahayag na naniniwala sa katotohanan at gayunma’y hindi nagpapaaninag sa iba ng mga sinag na kaloob ng Diyos.” The 1888 Materials, 1053.
The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.
Ny fanoherana ny hafatry ny Laodiseana dia miteraka fihovitrovitra, ary i Rahavavy White dia mampifanaraka ny hafatry ny taona 1888 amin’ny fidinan’ilay anjely ao amin’ny Apokalypsy toko fahavalo ambin’ny folo.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“Ny tsy fahavononana handao hevitra efa niforona mialoha, sy handray ity fahamarinana ity, no fototra niorenan’ny ampahany lehibe tamin’ny fanoherana naseho tany Minneapolis manohitra ny hafatry ny Tompo tamin’ny alalan’ny Rahalahy Waggoner sy Jones. Tamin’ny fampirisihana izany fanoherana izany dia nahomby Satana tamin’ny fanakanana tsy ho tonga tamin’ny olontsika, amin’ny ampahany lehibe, ilay hery manokana avy amin’ny Fanahy Masina izay nirian’Andriamanitra fatratra homena azy ireo. Nosakanan’ny fahavalo izy ireo tsy hahazo ilay fahombiazana izay nety ho azy tamin’ny fitondrana ny fahamarinana ho amin’izao tontolo izao, tahaka ny nanambaran’ny apostoly izany taorian’ny andron’ny Pentekosta. Ilay fahazavana izay tokony hanazava ny tany rehetra amin’ny voninahiny dia notoherina, ary noho ny asan’ireo rahalahintsika ihany dia voatazona lavitra an’izao tontolo izao tamin’ny ambaratonga lehibe izany.” Selected Messages, boky 1, 235.
The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?
Ny fisalasalàn’i Tomasy teo am-piandohan’ny vanim-potoanan’ny Pentekosta, izay maneho mialoha ny fikomiana nanohitra ny hafatra tonga tamin’ny andro Pentekosta, dia naneho mialoha ny fanozongozonana nitranga raha nitsangana sy nanohitra ny hafatra ho an’ny fiangonana Laodikia ny fitarihan’ny Advantista Mitandrina ny Andro Fahafito, araka izay nasehon’i Jones sy Waggoner tamin’ny 1888. Tamin’ny 1888 dia nidina ilay anjely mahery ao amin’ny Apokalypsy valo ambin’ny folo mba hanazava ny tany amin’ny voninahiny, nefa noho indrindra ny tsy fahavononan’ireo mpitondra ireo hanilika ireo hevitra efa noraisina mialoha, dia naverina indray ny fikomian’i Kora sy Datana ary Abirama. Tomasy, ny Jiosy tamin’ny Pentekosta, ny fikomian’i Kora tamin’ny andron’i Mosesy, ny fikomiana tamin’ny 1888, dia samy maneho mialoha ny 9/11, raha, araka an’i Joela, dia tokony hotsofina ny trompetra. Io trompetra io, araka an’i Isaia, dia notsofina mba hampahafantarana ny fahotan’ny vahoakan’Andriamanitra, ka izany no maneho mialoha ny 1888 sy ny hafatra ho an’i Laodikia. Ilay mpiambina ao amin’i Jeremia, izay mitsoka ny trompetra mba hiverenana amin’ny “lalana fahiny,” dia mifanaraka amin’i Isaia izay manandratra ny feony tahaka ny trompetra. Ny mpiambina ao amin’i Jeremia dia ireo mpiambina ao amin’i Habakoka, izay mametraka ny fanontaniana momba izay ho toerana horaisiny ao amin’ny adihevitra na fifandresen-dahatra amin’ny tantarany.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Hijoro eo amin’ny fitoeram-piambenako aho, ary hitsangana eo amin’ny tilikambo; ary hiandry hahita izay holazainy amiko aho sy izay havaliko, raha hanarina ahy Izy. Habakoka 2:1.
The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.
Ny teny hoe “nananatra” dia midika hoe “nanarin’ny teny na niadian-kevitra taminy,” ary manondro fanontaniana izany, satria ny andininy manaraka dia manome valiny.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Ary namaly ahy Jehovah ka nanao hoe: Soraty ny fahitana, ary ataovy mazava eo amin’ny vato fisaka izany, mba hahazoan’izay mamaky azy mihazakazaka. Habakoka 2:2.
The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.
Ny “adihevitra” na fihovitrovitra izay nanomboka ho fahatanterahan’ny tantara Millerita dia ny hafatr’i William Miller sy ny fitsipiny momba ny fandikana faminaniana mifanandrina amin’ireo teolojiana Protestanta. Ny adihevitra teo amin’ny tantara Millerita dia nanomboka tamin’ny fanamafisana ny hafatra Millerita tamin’ny 11 Aogositra 1840, rehefa tsy “olona ambany noho Jesosy Kristy” no nidina nitondra boky kely izay tsy maintsy noraisin’i Jaona ka nohaniny. Ny adihevitry ny mpiambina ao amin’i Habakoka, ny fisalasalàn’i Tomasy, ny fikomiana tamin’ny 1888, ny fikomian’i Kora, ny fiampangana ho fahamamoana tamin’ny Pentekosta, dia samy vavolombelon’ny adihevitra iray izay nanomboka tamin’ny 9/11. Ny fifandirana iadian-kevitra dia ny amin’ny hafatry ny ranonorana farany, izay nanomboka nitsifotra tamin’ny 9/11.
The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.
Ny valiny ao amin’ny Habakoka izay nitarika ny Millerita hamokatra ny tabilao 1843 dia mifandray amin’ny fivoaran’ny sokajin’olona mpivavaka roa, izay asehon’i Kora sy ireo namany mifanohitra amin’i Mosesy; i Tomasy sy ireo mpianatra hafa; ny filazan’ny Jiosy ny amin’ny fahamamoana tamin’ny Pentekosta, ny fitarihana ny Adventisma tamin’ny 1888; ny Protestanta mifanohitra amin’ny Millerita tamin’ny 1844 ary ny virijina adala sy hendry tamin’ny 22 Oktobra 1844.
On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.
Tamin’ny 9/11 dia nofofonin’i Kristy tamin’ny mpianany ny Fanahy Masina ho toy ny ranonorana mitete vitsy mialoha ny fandatsahana feno amin’ny lalàn’ny Alahady. Avy eo dia nosokafany ny fahatakaran’izy ireo ny hafatra ara-paminaniana, manomboka amin’ny hoe: “andalana manaraka andalana”, niaraka tamin’i Mosesy, tamin’ny fitarihany ireo mpianatra ireo hiverina amin’ireo lalana fahiny ao amin’i Jeremia, izay nanosorana azy ireo mba hitsoka trompetra fampitandremana. Ny fofon’i Kristy tamin’ny 9/11 dia avy tamin’ireo rivotra efatra ao amin’i Ezekiela sy Jaona, ary izany no hafatry ny Laodikiana, izay ilay “vavolombelona mahitsy”, izay miteraka fihovitrovitra rehefa toherina. Ny 1888 dia tandindon’ny fikomian’i Kora, Datana ary Abirama, fa tsy ny hafatra ihany no nolavina, fa koa ireo mpiambina voafidy izay nanome feo mazava ny trompetra.
Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.
Nanoratra i Rahavavy White fa ny “fihovitrovitra izay efa hitako” dia “ho vokatry ny fijoroana vavolombelona mahitsy nateraky ny fananarana avy amin’ny Mpiampanga Marina ho an’ny Laodiseana.” Ny hafatry ny taona 1888 no izany fijoroana vavolombelona mahitsy izany, ary samy manamarika ny fidinan’ilay anjelin’ny Apokalypsy toko fahavalo ambin’ny folo ny 1888 sy ny 9/11.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Tokony hampitaina amin’ny fiangonantsika sy ny andrim-panjakantsika ny fijoroana vavolombelona mahitsy, mba hampifoha ireo izay matory.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
“Rehefa inoana sy ankatoavina ny tenin’ny Tompo, dia hisy fandrosoana maharitra hotanterahina. Aoka isika ankehitriny hahita ny filàntsika lehibe. Tsy mahazo mampiasa antsika ny Tompo mandra-piainany aina ao amin’ny taolana maina. Reko ny teny nolazaina hoe: ‘Raha tsy misy ny fivezivezen’ny Fanahin’Andriamanitra lalina ao amin’ny fo, raha tsy misy ny heriny manome aina, dia tonga taratasy maty ny fahamarinana.’” Review and Herald, 18 Novambra 1902.
At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.
Tamin’ny 9/11 dia tonga tamin’ny fahatanterahany lavorary ny hafatr’i Laodikia, satria nanomboka nambara ny antso farany ho an’ny vahoakan’Andriamanitra tamin’ny fanekena teo aloha. Amin’izay fotoana izay no anamarihan’i Rahavavy White hoe: “Tsy maintsy entina amin’ny fiangonantsika sy ny andrim-panjakantsika ny fijoroana vavolombelona mahitsy, mba hanaitra ireo izay matory.” Nanomboka ny hafatr’i Laodikia rehefa nidina tamin’ny 9/11 ilay anjely ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, izay midika fa tamin’ny 9/11 ny hafatra ho an’ireo Advantista mitandrina ny Andro Fahafito ao Laodikia dia sady efa no mbola hoe: “mifohaza.” Nandidy ireo mamo i Joela mba hifoha ao amin’ny andininy fahadimy amin’ny toko voalohany. Ny 9/11 no manamarika ny fahatongavan’ny vanim-potoana fitsapana farany ho an’ny Advantisma ary maneho ny didin’i Joela hoe hifoha. Ny fiandohan’ny vanim-potoanan’ny Pentekosta dia manomboka amin’ny fifohazan’ny vahoakan’Andriamanitra amin’ny 9/11 ary mifarana amin’ny fahatanterahan’ny fanoharana momba ireo virijina folo, fotoana fohy mialoha ny lalàna alahady.
The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.
Ny fifohazana tamin’ny 9/11 dia antso ho an’ny taranaka farany amin’ny vahoakan’ny fanekena izay ao anatin’ny fivadiham-pinoana. Ny fifohazana mialoha indrindra ny lalàna alahady dia manidy ny varavarana amin’ilay vahoakan’ny fanekena teo aloha. Mitovy ny fiandohana sy ny fiafarana, ary tamin’ny Jolay 2023 dia nofohazina ny vavolombelona roa ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo mba hahita ny fikomiana ao amin’ny faminaniana tamin’ny 18 Jolay 2020. Ny fifohazana afovoany dia asehon’ny fikomiana, izay manondro ny 9/11 ho litera voalohan’ny abidy hebreo, ny 18 Jolay 2020 ho litera fahatelo ambin’ny folo, ary ny lalàna alahady ho litera faharoa amby roapolo sady farany amin’ny abidy hebreo. Ny litera faharoa amby roapolo dia maneho ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona, izay tanterahina tanteraka ao amin’ny faran’ireo fifohazana telo ireo.
The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.
Ny Tompo dia “mampiditra aina ao amin’ny taolana maina” amin’ny 9/11, tahaka ny nitsofany ny Fanahy Masina tamin’ny mpianatra tany am-piandohan’ny vanim-potoanan’ny Pentekosta. Ny mpianatra taorian’ny niakarany dia maneho ireo izay nandray ny Fanahy Masina, ary izay taorian’izany dia nosokafana ny fahatakarany ny Teny faminaniana tamin’ny alalan’ny fomba fiasa hoe “tsipika amin’ny tsipika.” Ny fandraisana ny Fanahy Masina dia nitranga teo am-pihinanana sakafo, satria ny mihinana ara-panahy dia mitaky ny hihinananao ny nofon’i Jesosy sy hisotroanao ny rany, Izy izay Teny.
The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.
Ireo mpikomy izay niara-dia tamin’i Kora, Datana ary Abirama dia maneho (tahaka ny fitarihan’ny Advantisma tamin’ny 1888) ilay sokajin’olona izay mahatonga ny fihovitrovitra amin’ny fanoherana ny hafatry ny trompetra izay manondro ny fahotan’ny olon’Andriamanitra, sady koa miantso ny hiverenana amin’ny lalana fahiny, dia ireo fahamarinana fototra asehon’ny “impito” ao amin’ny Levitikosy faha-enina amby roapolo. Ny trompetra dia miantso ho amin’ny fifohazana sy ny fanavaozana samy ilaina. Ny voalohany amin’ireo vatosoa ara-paminanian’i Miller, ary koa ny voalohany nolavin’ny Advantisma, dia maneho ny fiandohana sy ny fiafaran’ny hetsika Millerita. Ny fiandohana sy ny fiafaran’ny hafatry ny anjely voalohany, araka izay notorìn’ny Millerita, dia voamariky ny “impito” an’i Mosesy. Tamin’ny fiandohana dia nekena izany; tamin’ny farany dia nolavina. Noho izany fandavana izany dia asehon’i Ezekiela ho lohasahan’ny taolana maina maty ny Advantisma. Ny vanim-potoana manomboka amin’ny 1863 ka hatramin’ny lalàna alahady any Etazonia dia ilay lohasahan’ny fahitana, araka ny Isaia faha-roa amby roapolo, nefa kosa lohasahan’ny taolana maina maty araka an’i Ezekiela. Samy mifandrindra amin’ny lohasahan’i Josafata ao amin’i Joela ireo lohasaha ara-paminaniana roa ireo, ary io ihany koa no ambaran’i Joela ho lohasahan’ny fanapahan-kevitra.
With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.
Rehefa efa napetraka ireo hevitra ireo, dia azo apetraka izao fanontaniana izao: ahoana no nahatonga, tamin’ny 9/11, ny bokin’i Joela ho ilay hafatra izay nofaritan’i Petera tamin’ny Pentekosta? Hiezaka hanazava ireo hevitra ireo isika ao amin’ireo lahatsoratra manaraka.
“(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)
“(Voasoratra tamin’ny 5 Novambra 1892, avy any Adelaide, South Australia, ho an’i ‘Ry zana-drahalahy sy zanaka-vavy malala, Frank sy Hattie [Belden].’)”
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
“Raha hotarihin’ny Fanahy Masina ianareo, dia ho hitanareo araka izay izy izany faharatsiana rehetra tany Minneapolis izany, dia araka ny fijerin’Andriamanitra azy. Raha tsy hahita anareo intsony aho eto amin’ity izao tontolo izao ity, dia aoka ho fantatrareo fa mamela anareo aho noho ny alahelo sy ny fahoriana ary ny vesatry ny fanahy nentaninareo tamiko tsy amin’antony akory. Nefa noho ny amin’ny fanahinareo, noho ny amin’Ilay maty ho anareo, dia tiako ho hitanareo sy hiaikenareo ny fahadisoanareo. Efa niray hina tamin’ireo izay nanohitra ny Fanahin’Andriamanitra ianareo. Efa nananareo ny porofo rehetra nilainareo fa ny Tompo dia niasa tamin’ny alalan’ireo Rahalahy Jones sy Waggoner; nefa tsy nandray ny mazava ianareo; ary rehefa avy nankamaminareo ireo fihetseham-po ireo sy nilazanareo teny nanohitra ny fahamarinana, dia tsy nahatsapa ho vonona hiaiky ianareo fa efa nanao ratsy, fa ireo lehilahy ireo dia nanana hafatra avy tamin’Andriamanitra, ary ianareo dia efa nanao tsinontsinona ny hafatra sy ny iraka.”
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Tsy mbola nahita mihitsy aho teo amin’ny vahoakantsika fahafaham-po tena mafy orina sy tsy fahavononana handray sy hanaiky ny fahazavana tahaka izay naseho tany Minneapolis. Naseho tamiko fa tsy nisy na dia iray aza tamin’ireo antokon’olona izay nitahiry ny fanahy naseho tamin’izany fivoriana izany mba mbola hahazo fahazavana mazava indray hamantarana ny hasarobidin’ny fahamarinana nalefa taminy avy any an-danitra, mandra-panetrehan’izy ireo ny avonavony sy hiaikeny fa tsy ny Fanahin’Andriamanitra no nanosika azy, fa ny sainy sy ny fony dia feno fitsarana an-tendrony. Nirian’ny Tompo hanatona azy ireo, hitahy azy ary hanasitrana azy amin’ny fialany aminy, nefa tsy nety nihaino izy. Ny fanahy iray ihany no nanosika azy izay nanosika an’i Kora sy Datana ary Abirama. Ireo lehilahy ireo teo amin’ny Isiraely dia tapa-kevitra hanohitra ny porofo rehetra izay hanaporofo fa diso izy, ary mbola nanohy hatrany tamin’ny lalan’ny tsy firaiketam-pony izy mandra-pisintahan’ny maro ka hampiray tena aminy.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“Iza moa ireo? Tsy ny malemy, tsy ny tsy mahalala, tsy ny tsy nohazavaina. Tamin’izany fikomiana izany dia nisy andriana roan-jato sy dimampolo, izay nalaza teo amin’ny fiangonana, lehilahy nanan-daza. Inona no fijoroana vavolombelona nataony? ‘masina avokoa ny fiangonana rehetra, samy masina avokoa izy rehetra, ary Jehovah eo aminy; koa nahoana ianareo no manandratra ny tenanareo ho ambonin’ny fiangonan’i Jehovah?’ [Nomery 16:3]. Rehefa maty Kora sy ireo namany noho ny fitsaran’Andriamanitra, dia tsy hitan’ny olona izay voafitany ny tanan’i Jehovah tamin’izany fahagagana izany. Ny ampitson’iny maraina dia niampanga an’i Mosesy sy Arona ny fiangonana rehetra ka nanao hoe: ‘Ianareo no namono ny olon’i Jehovah’ [andininy 41], dia namely ny fiangonana ny areti-mandringana, ka maherin’ny efatra ambin’ny folo arivo no maty.”
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
“Rehefa nikasa ny handao an’i Minneapolis aho, dia nitsangana teo anilako ny anjelin’i Jehovah ka nanao hoe: ‘Tsy izany; manana asa hataonao amin’ity toerana ity Andriamanitra. Ny vahoaka dia mamerina ny fikomian’i Kora, Datana ary Abirama. Napetrako eo amin’ny toerana sahaza anao ianao, izay tsy heken’ireo izay tsy ao amin’ny mazava; tsy hihaino ny fanambaranao izy; nefa Izaho homba anao; ny fahasoavako sy ny heriko no hanohana anao. Tsy ianao no ataon’izy ireo tsinontsinona, fa ny iraka sy ny hafatra izay alefako ho an’ny vahoakako. Naneho fanamavoana ny tenin’i Jehovah izy ireo. Nohajambain’i Satana ny masony ary naolany ny fitsarany; ary raha tsy mibebaka amin’ity fahotany ity ny fanahy rehetra, dia izao fahaleovantena tsy nohamasinina izao, izay manevateva ny Fanahin’Andriamanitra, no hahatonga azy handeha ao amin’ny maizina. Hesoriko amin’ny toerany ny fanaovan-jiro, raha tsy mibebaka sy miova fo izy mba hahazoako manasitrana azy. Nohamaizininy ny fahitany ara-panahy. Tsy niriny ny hanehoan’Andriamanitra ny Fanahiny sy ny heriny; fa manana fanahy maneso sy maharikoriko ny teniko izy ireo. Ny fahamaivanana, ny fanao tsy am-piheverana, ny vazivazy, ary ny fananihaniana dia atao isan’andro. Tsy napetrany hikatsaka Ahy ny fony. Mandeha amin’ny pitik’afo arehiny ihany izy, ary raha tsy mibebaka izy dia handry ao amin’ny alahelo. Izao no lazain’i Jehovah: Mitoera eo amin’ny toeram-piandrasanao amin’ny adidy; fa Izaho momba anao, ary tsy handao anao na hahafoy anao mihitsy.’ Ireo teny avy amin’Andriamanitra ireo dia tsy sahiko natao tsinontsinona.”
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
“Ny fahazavana dia efa namirapiratra tao Battle Creek tamin’ny taratra mazava sy mamirapiratra; nefa iza amin’ireo izay nandray anjara tamin’ny fivoriana tany Minneapolis no tonga teo amin’ny fahazavana ka nandray ny haren’ny fahamarinana izay nalefan’ny Tompo ho azy avy tany an-danitra? Iza no niara-nandeha dingana isan-dingana tamin’ny Mpitarika, dia Jesosy Kristy? Iza no nanao fiaiken-keloka feno ny amin’ny firehetam-pony diso, ny fahajambany, ny fialonany sy ny fiahiahiana ratsy, ny fanoherany ny fahamarinana? Tsy nisy na iray aza; ary noho ny tsy firaharahiany naharitra tamin’ny fanekena ny fahazavana, dia namela azy ireo hianjera lavitra aoriana izany; tsy nitombo tamin’ny fahasoavana sy tamin’ny fahalalana an’i Kristy Jesosy Tompontsika izy ireo. Tsy naharay ny fahasoavana nilaina izay azony ho noraisina izy ireo, ary izay ho nahatonga azy ho lehilahy matanjaka amin’ny fanandramana ara-pivavahana.”
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
Ny toerana noraisina tany Minneapolis dia hita fa sakana tsy azo resena, izay tamin’ny ambaratonga lehibe dia nanidy azy ireo hiaraka amin’ny mpisalasala, ny mpanontany, dia ireo mandà ny fahamarinana sy ny herin’Andriamanitra. Rehefa misy krizy hafa tonga, ireo izay efa ela no nanohitra porofo mivangongo eo ambonin’ny porofo dia hosedraina indray amin’ireo teboka izay tsy nahombiazany tamin’ny fomba niharihary tokoa, ary ho sarotra aminy ny handray izay avy amin’Andriamanitra sy handà izay avy amin’ny herin’ny maizina. Koa ny làlana tokana azo antoka ho azy ireo dia ny handeha amin’ny fanetren-tena, ka hanao làlana mahitsy ho an’ny tongony, fandrao hivily hiala amin’ny làlana ny malemy tongotra. Zava-dehibe tanteraka izay olona iarahana, na amin’ny olona miara-mandeha amin’Andriamanitra ka mino sy matoky Azy izany, na amin’ny olona manaraka ny fahendreny heveriny ho azy, ka mandeha amin’ny pitik’afo nateraky ny fandrehirany ihany.
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
“Ny fotoana sy ny fitandremana ary ny fisasarana nilaina mba hanohitra ny herin’ireo izay niasa nanohitra ny fahamarinana dia fatiantoka mahatsiravina; fa efa nety ho taona maro no nandrosoantsika teo amin’ny fahalalana ara-panahy; ary fanahy maro dia maro no mety ho nampiana ho ao amin’ny fiangonana raha ireo izay tokony ho nandeha tao amin’ny mazava dia nanohy hahalala an’i Jehovah, mba hahafantarany fa ny fiposahany dia voaomana tahaka ny maraina. Kanefa rehefa be dia be toy izany ny asa tsy maintsy lany ao anatin’ny fiangonana mihitsy mba hanohitra ny herin’ireo mpiasa izay nijoro tahaka ny manda granita nanohitra ny fahamarinana alefan’Andriamanitra ho an’ny olony, dia avela ao amin’ny haizina, amin’ny ampahany lehibe, izao tontolo izao.
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.
“Nikendren’Andriamanitra fa ny mpiambina dia tokony hitsangana, ary amin’ny feo miray no hamoaka hafatra mazava sy hentitra, ka hampaneno ny trompetra amin’ny feo tsy miova sy fantatra tsara, mba hahafahan’ny vahoaka rehetra mitsangana ho amin’ny toeran’ny adidiny sy manatanteraka ny anjarany ao amin’ilay asa lehibe. Amin’izay dia ho nameno ny tany tamin’ny voninahiny ilay fahazavana mahery sy mazava an’ilay anjely hafa izay midina avy any an-danitra, manana hery lehibe. Efa taona maro no tara isika; ary ireo izay nitsangana tao anatin’ny fahajambana ka nanakana ny fandrosoan’ilay hafatra mihitsy izay nokasain’Andriamanitra hivoaka avy tamin’ny fivoriana tao Minneapolis tahaka ny jiro mirehitra, dia mila manetry ny fony eo anatrehan’Andriamanitra ka hahita sy hahatakatra ny fomba nanakanana ny asa noho ny fahajamban’ny sainy sy ny hamafin’ny fony.
“Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.
“Nandaniana ora maro ny fifandirana momba ny zavatra madinika; very maina ireo fotoana volamena, raha nalahelo kosa ireo iraky ny lanitra, sady tsy nahari-po noho ny fahatarana. Ny Fanahy Masina—vitsy loatra no nankasitraka ny lanjany na ny tsy maintsy handraisan’ny fanahy tsirairay Azy. Ireo izay mandray tokoa izany fanomezana avy any an-danitra izany dia hivoaka mitafy ny fiadian’ny fahamarinana mba hiady ho an’Andriamanitra. Hanaja ny fitarihan’ny Tompo izy, ary ho feno fisaorana Azy noho ny famindram-pony. Kanefa tany amin’ny toerana maro dia maro, ary tamin’ny fotoana maro dia maro, dia azo nolazaina marina, tahaka ny tamin’ny andron’i Kristy momba ireo izay milaza ho vahoakan’Andriamanitra, fa tsy maro ny asa lehibe azo natao noho ny tsi-finoany. Maro ireo izay nofehezin’ny fatoran’ny haizina nefa nohajaina satria efa nampiasain’Andriamanitra, ary ny tsi-finoan’izy ireo no nampifoha fisalasalana sy fitsarana an-tendrony hanohitra ny hafatry ny fahamarinana izay notadiavin’ireo anjelin’ny lanitra hampitaina tamin’ny alalan’ny olombelona—fanamarinana amin’ny finoana, dia ny fahamarinan’i Kristy.” The 1888 Materials, 1066–1070.