The Messianic fulfillment's in the book of Matthew include the waymark of the time of the end, the waymark of the message being formalized, two witnesses of the waymark of 9/11, one a witness of the internal message to Laodicea and the other the external message of Islam’s terrorism. It is fitting that the waymark of 9/11 is represented by two of the twelve Messianic fulfillment's in Matthew, for 9/11 includes the message of the second angel, where there is always a doubling. The death of July 18, 2020, was the fifth waymark we considered, and then the voice in the wilderness in July 2023, was the sixth and the resurrection of 2024 was number seven. The eighth Messianic fulfillment is the Midnight Cry.
Ny fahatanterahana Mesianika ao amin’ny bokin’i Matio dia ahitana ny mari-dàlan’ny fotoan’ny farany, ny mari-dàlan’ny hafatra izay ampanaovina endrika ara-dalàna, ary vavolombelona roa momba ny mari-dàlan’ny 9/11: ny iray dia vavolombelon’ny hafatra anatiny ho an’i Laodikia, ary ny iray kosa dia ny hafatra ivelany momba ny fampihorohoroana ataon’ny finoana silamo. Mety indrindra raha asehon’ny roa amin’ireo fahatanterahana Mesianika roa ambin’ny folo ao amin’i Matio ny mari-dàlan’ny 9/11, satria ny 9/11 dia ahitana ny hafatry ny anjely faharoa, izay misy fanindroany mandrakariva. Ny fahafatesana tamin’ny 18 Jolay 2020 no mari-dàlana fahadimy nodinihintsika; avy eo, ny feo any an-efitra tamin’ny Jolay 2023 no fahenina, ary ny fitsanganana amin’ny maty tamin’ny 2024 no fahafito. Ny fahatanterahana Mesianika fahavalo dia ny Antso amin’ny Mamatonalina.
The Eighth Messianic Waymark is the Midnight Cry
Ny Tondro-dalana Mesianika Fahavalo dia ny Antso Amin’ny Misasakalina
All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:4, 5.
Izany rehetra izany no natao, mba hahatanteraka izay nampilazaina ny mpaminany hoe: Lazao amin’ny zanakavavin’i Ziona: Indro, ny Mpanjakanao avy ho anao, malemy fanahy sady mitaingina boriky, dia zanaboriky, zanaky ny biby entam-boriky. Matio 21:4, 5.
Prediction
Faminaniana
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Mifalia indrindra, ry zanakavavin’i Ziona; mihobia, ry zanakavavin’i Jerosalema: indro, ny Mpanjakanao avy ho anao; marina Izy sady manana famonjena; manetry tena, mitaingina ampondra, dia zana-boriky taranak’ampondra. Zakaria 9:9.
“Five hundred years before, the Lord had declared by the prophet Zechariah, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, thy King cometh unto thee. He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.’ [Zechariah 9:9.] Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.
“Dimanjato taona talohan’izany, ny Tompo dia efa nanambara tamin’ny alalan’i Zakaria mpaminany hoe: ‘Mifalia indrindra, ry zanakavavin’i Ziona; mihobia, ry zanakavavin’i Jerosalema. Indro, ny Mpanjakanao avy ho anao. Marina Izy sady mitondra famonjena; manetry tena, ary mitaingina boriky, dia zanak’ampondra, zanak’ampondra vavy.’ [Zakaria 9:9.] Raha nahatsapa ny mpianatra fa nandeha ho amin’ny fitsarana sy ho amin’ny fahafatesana Kristy, dia tsy ho nahatanteraka izany faminaniana izany izy ireo.”
“In like manner, Miller and his associates fulfilled prophecy, and gave a message which inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come. The first and second angels’ messages were given at the right time, and accomplished the work which God designed to accomplish by them.” The Great Controversy, 405.
“Toy izany koa, i Miller sy ireo namany dia nahatanteraka faminaniana, ka nanambara hafatra izay efa nolazain’ny tsindrimandry mialoha fa homena izao tontolo izao, nefa tsy ho hainy nambara izany raha toa ka nahatakatra tanteraka ireo faminaniana manondro ny fahadisoam-panantenany izy ireo, sy mampiseho hafatra hafa iray izay tsy maintsy hotorina amin’ny firenena rehetra alohan’ny hahatongavan’ny Tompo. Ny hafatry ny anjely voalohany sy faharoa dia nomena tamin’ny fotoana voatendry, ary nahavita ny asa izay nokasain’Andriamanitra hotanterahina tamin’ny alalany.” The Great Controversy, 405.
The misunderstanding of God’s prophetic Word was involved with the history of Christ’s triumphal entry, and also with the parallel history of the proclamation of the Midnight Cry message in 1844. The one hundred and forty-four thousand are required to understand “the prophecies pointing out their disappointment.” John in Revelation ten is told in advance, that the message of the little book that was going to be sweet in his mouth, would turn bitter.
Ny tsy fahafantarana araka ny tokony ho izy ny Tenin’Andriamanitra ara-paminaniana dia tafiditra tao amin’ny tantaran’ny fidiran’i Kristy tamim-boninahitra, ary koa tao amin’ny tantara mifanandrify amin’ny fanambarana ny hafatry ny Antso amin’ny Misasakalina tamin’ny 1844. Ny iray hetsy sy efatra alina sy efatra arivo dia takiana hahatakatra “ireo faminaniana manondro ny fahadisoam-panantenan’izy ireo.” I Jaona ao amin’ny Apokalypsy faha-10 dia ampandrenesina mialoha fa ny hafatry ny boky kely, izay ho mamy eo am-bavany, dia hivadika ho mangidy.
“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.” Life Sketches, 196.
“Tsy manana na inona na inona hatahorana isika amin’ny ho avy, afa-tsy raha manadino ny làlana nitondran’ny Tompo antsika sy ny fampianarany teo amin’ny tantarantsika taloha isika.” Life Sketches, 196.
The “Lord’s leading” in the past is represented among other providential acts, as His hand covering a mistake in the figures, for it was not best for the Millerites to understand their disappointment in advance, any more than it was for the disciples to understand all the elements of their disappointment at the cross. But the history of the proclamation of the Midnight Cry is identified as the very light that leads to heaven, and this is noted in Ellen White’s very first vision. The one hundred and forty-four thousand must understand the disappointments of the disciples and the Millerites. To refuse that light is to fall off the path.
Ny “fitarihan’ny Tompo” tamin’ny lasa dia aseho, ankoatra ireo asam-pitondrany hafa, ho tahaka ny tànany izay nanarona fahadisoana tao amin’ny tarehimarika, satria tsy izay no tsara indrindra ho an’ny Millerita ny hahatakatra mialoha ny fahadisoam-panantenany, tahaka izay tsy naha-tsara indrindra ho an’ny mpianatra koa ny hahatakatra ireo singa rehetra tamin’ny fahadisoam-panantenany teo amin’ny hazo fijaliana. Nefa ny tantaran’ny fanambarana ny Antso Antsasak’alina dia fantatra ho ilay tena fahazavana mitarika ho any an-danitra mihitsy, ary izany dia voamarika ao amin’ny fahitana voalohany indrindra nomena an’i Ellen White. Tsy maintsy mahatakatra ny fahadisoam-panantenan’ny mpianatra sy ny an’ny Millerita ny iray hetsy sy efatra amby efatra alina. Ny mandà izany fahazavana izany dia ny mianjera hiala amin’ny lalana.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Nisy mazava mamirapiratra napetraka teo ivohony, tany am-piandohan’ny lalana, izay nolazain’ny anjely tamiko fa ny ‘antso amin’ny misasakalina.’ Io mazava io dia namirapiratra nanaraka ny lalana manontolo, ary nanome hazavana ho an’ny tongotr’izy ireo, mba tsy ho tafintohina izy.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Raha nibanjina an’i Jesosy foana izy, Ilay teo anoloany indrindra, nitarika azy ho any amin’ny tanàna, dia voaro izy. Kanjo vetivety dia sasany no reraka, ka nanao hoe lavitra dia lavitra loatra ny tanàna, ary nanantena izy fa ho efa tafiditra tao taloha. Dia nampahery azy Jesosy tamin’ny nanandratany ny sandriny ankavanana be voninahitra; ary avy tamin’ny sandriny no nivoahan’ny fahazavana izay nitsoka nanerana ny antokon’ny Adventista, ka niantso mafy izy hoe: ‘Haleloia!’ Ny hafa kosa, tamin-kadalana, nandà ilay fahazavana tao aoriany, ka nanao hoe tsy Andriamanitra no nitarika azy hivoaka ho lavitra toy izany. Dia maty ilay fahazavana tao aoriany, ka namela ny tongony ho ao anatin’ny haizina tanteraka, ary tafintohina izy ka tsy nahita intsony ny marika sy Jesosy, dia nianjera niala tamin’ny lalana ho any amin’ilay izao tontolo maizina sy ratsy fanahy etsy ambany.” Christian Experience and Teachings of Ellen G. White, 57.
The eighth waymark is the Midnight Cry as typified by Christ’s triumphal entry into Jerusalem.
Ny mari-pamantarana fahavalo dia ny Antso amin’ny Misasakalina, araka ny naseho tamin’ny fidiran’i Kristy tamim-boninahitra tao Jerosalema.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250, 251.
“Tsy dia tamin’ny alalan’ny fandresen-dahatra loatra no nitondrana ilay antso amin’ny misasakalina, na dia mazava sy tsy azo ivalozana aza ny porofon’ny Soratra Masina. Nisy hery manery niaraka taminy, izay nanetsika ny fanahy. Tsy nisy fisalasalana, tsy nisy fanontaniana. Tamin’ny fotoana nidiran’i Kristy tamim-boninahitra tao Jerosalema, ny vahoaka izay tafangona avy amin’ny faritra rehetra amin’ny tany mba hitandrina ny fety dia nirohotra ho any an-tendrombohitra Oliva; ary rehefa niaraka tamin’ilay vahoaka betsaka izay nanatitra an’i Jesosy izy ireo, dia tratran’ny aingam-panahin’izany fotoana izany ka nanampy nampitombo ilay antso hoe: ‘Hosoa anie izay avy amin’ny anaran’ny Tompo!’ [Matio 21:9.] Tahaka izany koa, ireo tsy mino izay nirohotra ho any amin’ny fivorian’ny Advantista—ny sasany noho ny fahalianana, ary ny sasany mba haneso fotsiny—dia nahatsapa ny hery mandresy lahatra izay nanaraka ilay hafatra hoe: ‘Indro, avy ny Mpampakatra!’” Spirit of Prophecy, boky faha-4, 250, 251.
To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.
Mba ho virjiny hendry amin’ny andro farany dia mitaky, araka ny filàna ara-paminaniana, ny handalovan’ireo virjiny hendry ireo fahadisoam-panantenana, izay avy eo no mampiditra ny fotoana niandrasana resahin’ny fanoharana. Raha tsy misy ny fanandramana amin’ny fotoana niandrasana, dia tsy virjiny hendry ianao na virjiny adala.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Ny fanoharana ny amin’ny virijina folo ao amin’ny Matio 25 dia maneho koa ny fanandraman’ny vahoaka Advantista.” The Great Controversy, 393.
Either way, the wise virgins of the last days must experience a disappointment that paralleled April 19, 1844, for the experience of the parable is the experience of the one hundred and forty-four thousand, who John in the Revelation identifies as virgins.
Na ahoana na ahoana, ireo virijiny hendry amin’ny andro farany dia tsy maintsy mandalo fahadisoam-panantenana izay mifanitsy amin’ny 19 Aprily 1844, satria ny fanandramana ao amin’ilay fanoharana dia ny fanandraman’ireo efatra arivo amby efapolo sy iray hetsy, izay ambaran’i Jaona ao amin’ny Apokalypsy ho virijiny.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ireo no tsy voaloton’ny vehivavy; fa virijina izy. Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo no navotana avy tamin’ny olona, ho santatr’vokatra ho an’Andriamanitra sy ho an’ny Zanak’ondry. Apokalypsy 14:4
How many parables of Christ are directly and specifically identified as being fulfilled to the very letter? Every parable will be fulfilled to the very letter, but the parable of the ten virgins is specifically set forth as being fulfilled in the past and the future “to the very letter.” It is compared to the third angel that is to remain present truth from 1844 onward until Michael stands up and human probation closes.
Firy amin’ireo fanoharan’i Kristy no voatondro mivantana sy mazava fa tanteraka hatramin’ny litera farany? Ny fanoharana rehetra dia hotanterahina hatramin’ny litera farany, kanefa ny fanoharana ny amin’ireo virijina folo no aseho manokana ho efa tanteraka tamin’ny lasa sy mbola ho tanteraka amin’ny hoavy “hatramin’ny litera farany.” Ampitahaina amin’ilay anjely fahatelo izy, izay tsy maintsy mitoetra ho fahamarinana ankehitriny hatramin’ny 1844 ka mandra-pitsangan’i Mikaela sy hikatonan’ny fotoam-pahasoavan’ny olombelona.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Matetika aho no tarihina ho amin’ny fanoharana ny amin’ireo virijina folo, izay dimy tamin’ireo no hendry, ary dimy no adala. Efa tanteraka io fanoharana io ary mbola ho tanteraka amin’ny antsipiriany indrindra, satria manana fampiharana manokana amin’izao fotoana izao izy, ary, tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka ary mbola hitohy ho fahamarinana ankehitriny mandra-pahatongan’ny faran’ny fotoana.” Review and Herald, August 19, 1890.
Until the close of time, the parable of the ten virgins is present truth, and the Midnight Cry will be fulfilled again to the very letter.
Mandra-pahatapitry ny andro, ny fanoharana ny amin’ny virijina folo dia fahamarinana ankehitriny, ary ny Antso amin’ny Misasak’alina dia mbola ho tanteraka indray araka ny teny marina indrindra.
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Misy izao tontolo izao mandry ao amin’ny faharatsiana, ao amin’ny fitaka sy ny famitahana, ao amin’ny aloky ny fahafatesana indrindra,—matory, matory. Iza no mahatsiaro fahoriana lalina ao amin’ny fanahy mba hamoha azy? Feo inona no mahatratra azy? Nentin-kambara ho amin’ny ho avy ny saiko, tamin’ny fotoana hanomezana ny famantarana. ‘Indro, avy ny Mpampakatra; mivoaha hifanena aminy.’ Fa ny sasany kosa dia ho nihemotra tamin’ny fahazoana ny diloilo hamenoana ny jirony, ary tara loatra vao ho hitany fa ny toetra, izay asehon’ny diloilo, dia tsy azo afindra.” Review and Herald, February 11, 1896.
The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.
Ny Antso amin’ny Misasakalina no mari-pamantarana manaraka eo amin’ny faravodilanitra ao amin’ny fihetsiketsehan’ny iray hetsy sy efatra alina sy efatra arivo. Io mari-pamantarana io dia miaraka amin’ny fanenjehana izay manomboka manohitra ny mahatoky mialoha ny lalàn’ny Alahady. Ivelany izany fanenjehana izany, ary anatiny koa; ary ao amin’ilay fanenjehana anatiny dia misy tandindona roa miavaka. Ny iray amin’ireo tandindona ireo dia i Jodasy, ary ny iray kosa ny Synedriona.
The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces
Ny Mariky ny Lalana Mesianika Fahasivy dia ny Famadihana noho ny Volafotsy 30.
Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. Matthew 27:9, 10.
Dia tanteraka tamin’izay izay nampilazaina an’i Jeremia mpaminany hoe: Ary noraisiny ny sekely volafotsy telo-polo, vidin’ilay nohamarinina vidy, dia ilay novidian’ny zanak’Isiraely; ary nomeny ho an’ny tanin’ny mpanefy vilany ireny, araka izay nandidian’ny Tompo ahy. Matio 27:9, 10.
Prediction
Faminaniana
And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Zechariah 11:12, 13.
Ary hoy izaho taminy hoe: Raha ataonareo fa mety, dia omeo ahy ny karamako; fa raha tsy izany, dia aza omena. Dia nolanjainy ho karamako ny sekely volafotsy telo-polo. Ary hoy Jehovah tamiko: Atsipazo any amin’ny mpanefy vilany izany, dia ilay vidiny tsara nanomezan’ireo ahy. Dia nalaiko ny sekely volafotsy telo-polo ka natsipiko tany amin’ny mpanefy vilany tao an-tranon’i Jehovah. Zakaria 11:12, 13.
The betrayal of Judas represents the betrayal of the counterfeit priests, for the number 30 represents the age of the priests. The priests, who are also Levites are purified as gold and silver by the Messenger of the Covenant. Judas’s thirty pieces of silver represents the purging of the false priests at the Sunday law, though Judas died just before the cross, it was still the same day. Judas is not the symbol of the Sanhedrin; he is a symbol of one who was thought to be among the disciples of Christ.
Ny famadihan’i Jodasy dia maneho ny famadihan’ireo mpisorona sandoka, fa ny isa 30 dia maneho ny taonan’ny mpisorona. Ny mpisorona, izay Levita koa, dia diovin’ny Iraky ny Fanekena tahaka ny volamena sy volafotsy. Ny sekely volafotsy telopolo an’i Jodasy dia maneho ny fanadiovana ireo mpisorona sandoka amin’ny lalàn’ny Alahady; na dia maty talohan’ny hazo fijaliana aza i Jodasy, dia mbola tamin’io andro io ihany izany. Jodasy dia tsy tandindon’ny Synedriona; fa tandindon’ny olona iray izay noheverina ho isan’ny mpianatr’i Kristy.
As a disciple of Christ, you were a disciple of the anointing of Jesus. The anointing at His baptism changed Jesus’ name unto Jesus Christ, for Christ means—the anointed one. His name then changed, for He was then to confirm the covenant with many for one week, and a premier symbol of covenant relationship is a changed name. Jesus was anointed with power at His baptism. To be a disciple of Christ, meant you were a disciple of His baptism. It was at His baptism that He was anointed with power. The statement by Peter in Matthew 16:18 is known in the Christian theological world as the “Christian Confession.” It is one of the great themes for discussion among theologians and scholars. Generally, a discussion of the theologians and scholars identifies something of no, or perhaps minor importance, but the point remains, that Christianity understands that when Jesus was anointed, He then became the Messiah.
Amin’ny maha-mpianatr’i Kristy anao dia mpianatry ny fanosoran’i Jesosy ianao. Ny fanosorana tamin’ny batisa nataony no nanova ny anarany ho Jesosy Kristy, satria ny hoe Kristy dia midika hoe—Ilay Voahosotra. Niova ny anarany tamin’izany, satria tamin’izany Izy dia tokony hanamafy ny fanekena amin’ny maro mandritra ny herinandro iray, ary mariky ny fifandraisan’ny fanekena iray lehibe indrindra ny fiovan’anarana. Jesosy dia nohosorana tamin-kery tamin’ny batisa nataony. Ny hoe mpianatr’i Kristy dia midika fa mpianatry ny batisany ianao. Tamin’ny batisany no nanosorana Azy tamin-kery. Ny fanambarana nataon’i Petera ao amin’ny Matio 16:18 dia fantatra eo amin’ny tontolon’ny teôlôjia kristiana amin’ny anarana hoe “Fiekem-pinoana Kristiana.” Iray amin’ireo lohahevitra lehibe iadian-kevitra eo amin’ireo teôlôjiana sy manam-pahaizana izany. Amin’ny ankapobeny, ny adihevitry ny teôlôjiana sy ny manam-pahaizana dia mamaritra zavatra tsy manan-danja, na angamba manan-danja kely ihany, nefa mitoetra hatrany ny hevitra fototra, dia ny hoe takatry ny Kristianisma fa rehefa nohosorana Jesosy dia tamin’izay Izy no tonga Mesia.
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Matthew 16:15, 16.
Hoy Izy nanao taminy hoe: Fa ianareo kosa manao Ahy ho iza? Ary Simona Petera namaly ka nanao hoe: Hianao no Kristy, Zanak’Andriamanitra velona. Matio 16:15, 16.
Peter’s original name conveyed that very truth, for Simon Barjona means “one who hears the message of the dove,” which was the message of His baptism. His baptism aligns with 9/11, and Judas represents those who at some point professed an understanding of 9/11, but lose their way along the path. Judas is not a symbol of the Sanhedrin, for they represent the Laodicean Seventh-day Adventist church. Judas provided a witness for the Sanhedrin, but the symbolism of the Sanhedrin’s rebellion is different than the rebellion of Judas. The Sanhedrin’s rebellion is expressed in the following dream.
Ny anarana voalohany nananan’i Petera dia nitondra izany fahamarinana izany indrindra, fa Simona Barjona dia midika hoe “izay mandre ny hafatry ny voromailala,” izay ilay hafatry ny batisany. Ny batisany dia mifanaraka amin’ny 9/11, ary Jodasy dia maneho ireo izay tamin’ny fotoana iray dia nilaza fa nahatakatra ny 9/11, nefa very lalana teny amin’ny diabe. Jodasy dia tsy tandindon’ny Synedriona, fa izy ireo no maneho ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana. Jodasy dia nanome vavolombelona ho an’ny Synedriona, kanefa ny tandindon’ny fikomian’ny Synedriona dia hafa noho ny fikomian’i Jodasy. Ny fikomian’ny Synedriona dia aseho amin’ity nofy manaraka ity.
“I gathered up my writings, and we started on our journey. On the way we held two meetings in Orange and had evidence that the church was profited and encouraged. We were ourselves refreshed by the Spirit of the Lord. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house, two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross, another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times: ‘This house is proscribed. The goods must be confiscated. They have spoken against our holy order.’ Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: ‘If I could only understand this! If they will tell me what I have said or what I have done!’
“Ndzi hlengeleta matsalwa ya mina, kutani hi sungula riendzo ra hina. Endleleni hi khomile minhlangano yimbirhi eOrange, naswona hi kume vumbhoni bya leswaku kereke yi vuyeriwile yi tlhela yi khutaziwa. Na hina vini hi pfuxetiwe hi Moya wa Hosi. Evusiku byebyo ndzi lorhile leswaku a ndzi ri eBattle Creek, ndzi languta hi nghilazi ya le tlhelo ya nyangwa, kutani ndzi vona ntlawa wu ta wu ri karhi wu ya endlwini, vambirhi hi vambirhi. A va languteka va tiyile naswona va tiyimisele. A ndzi va tiva swinene, kutani ndzi hundzuka ku ya pfula nyangwa wa kamara ro amukela vayeni leswaku ndzi va amukela, kambe ndzi ehleketa leswaku ndzi ta tlhela ndzi languta. Xivono xi hundzukile. Ntlawa wolowo sweswi a wu vonaka wu fana ni nkhuluko wa Khatoliki. Un’wana a a khome xihambano evokweni ra yena, un’wana a a khome rihlanga. Kuteloko va ri karhi va tshinela, loyi a a rhwale rihlanga a endla xirhendzevutana ku rhendzela yindlu, a vula kanharhu a ku: ‘Yindlu leyi yi yirisiwile. Tinhundzu ti fanele ku tekiwa. Va vulavurile hi ku kaneta oda ya hina yo kwetsima.’ Nchavo wu ndzi khomile, kutani ndzi tsutsuma endlwini, ndzi huma hi nyangwa wa le n’walungu, kutani ndzi tikuma ndzi ri exikarhi ka ntlawa wa vanhu, van’wana va vona a ndzi va tiva, kambe a ndzi nga ringeti ku vulavula rito na rin’we na vona hi ku chava ku xengiwa. Ndzi ringetile ku lava ndhawu yo tumbela leyi tiyeke laha ndzi nga ta rila ni ku khongela kona ndzi nga hlangani ni mahlo lama hisekelaka, lama lavisisaka, kun’wana ni kun’wana laha ndzi hundzukaka kona. A ndzi phindha-phindha hi ku tala ndzi ku: ‘Loko ntsena ndzi nga swi twisisa leswi! Loko vo ndzi byela leswi ndzi swi vuleke kumbe leswi ndzi swi endleke!’”
“I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: ‘If they would only tell me what I have done or what I have said!’ My husband, who was sleeping in a bed in the same room, heard me weeping aloud and awoke me. My pillow was wet with tears, and a sad depression of spirits was upon me.” Testimonies, volume 1, 577, 578.
“Nitomany sy nivavaka mafy aho raha nahita ny fanananay nogiazana. Niezaka namaky fangorahana na famindram-po ho ahy teo amin’ny fijerin’ireo manodidina ahy aho, ary tsikaritro ny endrik’olona maromaro izay noheveriko fa hiresaka amiko sy hampionona ahy raha tsy natahotra izy ireo sao ho hitan’ny hafa. Nanao ezaka indray mandeha aho handositra ny vahoaka, fa nony hitako fa narahi-maso aho, dia nafeniko ny fikasako. Nanomboka nitomany mafy aho sady nanao hoe: ‘Raha mba nolazainy tamiko ihany izay nataoko na izay nolazaiko!’ Ny vadiko, izay natory teo am-pandriana tao amin’io efitra io ihany, dia nandre ahy nitomany mafy ka namoha ahy. Lena ny ondako noho ny ranomaso, ary alahelo mavesatra no nandry tamin’ny fanahiko.” Testimonies, volume 1, 577, 578.
Applying the principle that the prophets speak more about the latter days than the days in which they lived, raises a very solemn question for the leaders of the Seventh-day Adventist church. Sister White “gathered up” her “writings” and began a return journey to Battle Creek. Battle Creek was then the heart of the work, as is Tacoma Park today, or Jerusalem in the days of Christ. She gathered up her writings for the trip, after she set forth a struggle she had been having concerning her writings. The context of her dream is about her writings. The struggle took place in the town of Wright.
Ny fampiharana ilay foto-kevitra milaza fa miresaka bebe kokoa momba ny andro farany noho ny andro niainany ny mpaminany, dia mampitranga fanontaniana tena manetriketrika ho an’ireo mpitarika ao amin’ny fiangonan’ny Advantista Mitandrina ny Andro Fahafito. Rahavavy White dia “nanangona” ny “sorany” ka nanomboka dia hiverina ho any Battle Creek. Tamin’izany fotoana izany, Battle Creek no foiben’ny asa, tahaka an’i Tacoma Park ankehitriny, na Jerosalema tamin’ny andron’i Kristy. Nangoniny hoenti-manao ilay dia ny sorany, rehefa avy nanambara ny tolona izay efa niainany mikasika ny sorany izy. Ny tontolon-kevitry ny nofiny dia momba ny sorany. Tao amin’ny tanànan’i Wright no niseho ilay tolona.
“While in Wright we had sent my manuscript for No. 11 to the office of publication, and I was improving almost every moment when out of meeting in writing out matter for No. 12. My energies, both physical and mental, had been severely taxed while laboring for the church in Wright. I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies. The burden of souls was upon me, and the responsibilities I felt were so great that I could obtain but a few hours of sleep each night.
“Raha tany Wright izahay, dia efa nandefa ny sora-tanako ho an’ny No. 11 tany amin’ny biraon’ny famoahana, ary saika isaky ny fotoana rehetra tsy tao am-pivoriana aho dia nampiasako hanoratana ny lahatsoratra ho an’ny No. 12. Ny heriko, na ara-batana na ara-tsaina, dia voasedra mafy indrindra teo am-piasana ho an’ny fiangonana tany Wright. Tsapako fa tokony hiala sasatra aho, nefa tsy nahita fotoana ahazoana fanamaivanana. Niteny tamin’ny olona imbetsaka isan-kerinandro aho, ary nanoratra pejy maro misy fijoroana vavolombelona manokana. Navesatra tamiko ny enta-mavesatry ny fanahy, ary lehibe loatra ny andraikitra tsapako, ka ora vitsy monja isan’alina no azoko natoriana.”
“While thus laboring in speaking and writing, I received letters of a discouraging character from Battle Creek. As I read them I felt an inexpressible depression of spirits, amounting to agony of mind, which seemed for a short period to palsy my vital energies. For three nights I scarcely slept at all. My thoughts were troubled and perplexed. I concealed my feelings as well as I could from my husband and the sympathizing family with whom we were. None knew my labor or burden of mind as I united with the family in morning and evening devotion, and sought to lay my burden upon the great Burden Bearer. But my petitions came from a heart wrung with anguish, and my prayers were broken and disconnected because of uncontrollable grief. The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me, as I realized that I had testimonies for others which I was unable to present to them.
“Raha teo am-piasana tamin’ny fitenenana sy fanoratana toy izany aho, dia naharay taratasy avy any Battle Creek izay nahakivy tokoa. Raha namaky izany aho, dia nahatsapa fahakiviana tsy hay lazaina tao am-panahy, tonga hatramin’ny fijalian-tsaina, izay toa nampahalemy vetivety ny herin’ny aiko. Nandritra ny alina telo dia saiky tsy nahita tory mihitsy aho. Nitebiteby sy very hevitra ny saiko. Nafeniko araka izay azoko natao ny fihetseham-poko tamin’ny vadiko sy tamin’ilay ankohonana feno fangorahana izay nitoeranay. Tsy nisy nahalala ny fisasarako na ny vesatry ny saiko, raha niara-nivavaka tamin’ilay ankohonana aho tamin’ny fanompoam-pivavahana maraina sy hariva, ka nitady hametraka ny entako teo amin’Ilay Mpitondra Enta-mavesatra lehibe. Nefa avy tamin’ny fo norovitry ny fangirifiriana ny fangatahako, ary tapaka sy tsy nifamatotra tsara ny fivavahako noho ny alahelo tsy voafehy. Niakatra nankany amin’ny atidohako ny ra, ka matetika nampivembena ahy sy saika hahalavo ahy. Matetika aho no nandeha ra avy amin’ny orona, indrindra rehefa nanao ezaka hanoratra. Voatery najanoko ny fanoratako, nefa tsy azoko nafoy tsy ho eo amiko ny vesatry ny tebiteby sy ny andraikitra nanindry ahy, satria tsapako fa nanana fanambarana ho an’ny hafa aho, izay tsy azoko natolotra azy ireo.”
“I received still another letter, informing me that it was thought best to defer the publication of No. 11 until I could write out that which I had been shown in regard to the Health Institute, as those in charge of that enterprise stood in great want of means and needed the influence of my testimony to move the brethren. I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain. Had I thought that No. 12 would be so long delayed, I should not in any case have sent that portion of the matter contained in No. 11. I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them.
“Naharay taratasy iray hafa indray aho, nilaza tamiko fa noheverina ho tsara kokoa ny hanemotra ny famoahana ny No. 11 mandra-pahafahako manoratra izay naseho tamiko momba ny Health Institute, satria ireo izay niandraikitra izany asa izany dia tena nila vola tokoa ary nila ny herin’ny fijoroako vavolombelona mba hampihetsika ny rahalahy. Dia nosoratako ny ampahany tamin’izay naseho tamiko momba ny Institute, nefa tsy azoko navoaka ny lohahevitra manontolo noho ny fiakaran’ny ra tany amin’ny atidoha. Raha mba noheveriko fa ho ela toy izany ny fahataran’ny No. 12, dia tsy ho nandefa mihitsy aho na amin’inona na amin’inona ilay ampahan-javatra voarakitra ao amin’ny No. 11. Nihevitra aho fa rehefa avy niala sasatra andro vitsivitsy dia ho afaka hanohy indray ny fanoratako. Kanjo, tamin’ny alaheloko lehibe, dia hitako fa ny toetry ny atidohako no nahatonga izany ho tsy hainy tanterahina tamiko ny hanoratra. Nialako tanteraka ny hevitra ny hanoratra fijoroana vavolombelona, na ankapobeny na manokana, ary tao anatin’ny fahoriana tsy an-kiato aho satria tsy afaka nanoratra izany.”
“In this state of things it was decided that we would return to Battle Creek and there remain while the roads were in a muddy, broken-up condition, and that I would there complete No. 12. My husband was very anxious to see his brethren at Battle Creek and speak to them and rejoice with them in the work which God was doing for him. I gathered up my writings, and we started on our journey. …” Testimonies, volume 1, 576, 577.
“Tamin’izao toe-javatra izao dia noheverina fa hiverina any Battle Creek izahay ka hijanona any mandra-pahatsaran’ny làlana, izay feno fotaka sy simba, ary mba hahafahako mamita any ny No. 12. Tena naniry mafy ny hahita ireo rahalahiny tany Battle Creek ny vadiko, sy ny hiresaka amin’izy ireo ary hifaly miaraka aminy amin’ny asa izay nataon’Andriamanitra ho azy. Nangoniko ny asa soratro, ary niainga tamin’ny dianay izahay. …” Testimonies, boky faha-1, 576, 577.
In the latter days, the leadership of the Seventh-day Adventist church, represented as Battle Creek and those she “knew well,” changed into a Catholic procession. The leadership of the Seventh-day Adventist church changed into a Catholic procession. In the dream they came “two by two,” one with a reed, another with a cross. They drew a circle around the house and proclaimed three times, “This house is proscribed. The goods must be confiscated. They have spoken against our holy order.” What are the “goods” in the “house” which the Catholic leaders of Battle Creek “confiscated?” What “holy order” of the Catholic church was “spoken against?”
Amin’ny andro farany, ny fitarihan’ny fiangonana Advantista Mitandrina ny Andro Fahafito, izay aseho ho Battle Creek sy ireo izay “fantany tsara,” dia niova ho filaharana katolika. Ny fitarihan’ny fiangonana Advantista Mitandrina ny Andro Fahafito dia niova ho filaharana katolika. Tao amin’ilay nofy dia tonga izy ireo “tsiroaroa,” ny iray nitondra volotara, ary ny iray hafa nitondra hazo fijaliana. Nanao faribolana nanodidina ny trano izy ireo ary nanambara intelo hoe: “Voarara ity trano ity. Tsy maintsy alaina ny fananana. Efa niteny nanohitra ny fikambanana masinay izy ireo.” Inona avy ireo “fananana” ao amin’ilay “trano” izay nalain’ireo mpitarika katolika tao Battle Creek? Inona ilay “fikambanana masina” an’ny fiangonana katolika izay “nitenenana nanohitra?”
More directly the question might be, “what order of Catholicism led out in the inquisition?” The inquisition began with the order of Dominicans, before the Jesuits arrived in history, but once involved they became the order that championed the cruelty and bloodshed.
Angamba ny fanontaniana azo apetraka amin’ny fomba mivantana kokoa dia izao: “fikonfesiona iza tao amin’ny Katolisisma no nitarika tamin’ny Inkisisiona?” Ny Inkisisiona dia nanomboka tamin’ny fikambanan’ny Dominikana, talohan’ny nisehoan’ny Zezoita teo amin’ny tantara; nefa raha vao tafiditra izy ireo, dia izy no fikambanana izay nitarika sy nampisongadina ny habibiana sy ny fandatsahan-dra.
“Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.
“Nanerana ny tontolo kristiana, ny Protestantisma dia norahonan’ireo fahavalo mahery sy mahatahotra. Rehefa efa lasa ny fandresena voalohan’ny Fanavaozana, dia niantso hery vaovao i Roma, nanantena ny hahatanteraka ny fandringanana azy. Tamin’izany fotoana izany no niforonan’ny fikambanan’ny Zezoita, izay faran’izay lozabe sy tsy manan-tsiny ary mahery indrindra tamin’ireo mpiaro ny fivavahana papista rehetra. Nisaraka tamin’ny fatorana eto an-tany sy ny tombontsoan’olombelona, maty tsy nahatsiaro ny fitakian’ny fitiavana voajanahary, ary nampanginina tanteraka ny saina sy ny fieritreretana, dia tsy nahalala fitsipika na fatorana hafa izy ireo afa-tsy ny an’ny fikambanany, ary tsy nahalala adidy hafa afa-tsy ny hanitatra ny fahefany. Ny filazantsaran’i Kristy dia nampahatanjaka ireo izay nifikitra taminy hiatrika loza sy haharitra amin’ny fahoriana, tsy ho kivy noho ny hatsiaka, ny hanoanana, ny fisasarana ary ny fahantrana, mba hitondra avo ny sainan’ny fahamarinana manoloana ny fampijaliana, ny tranomaizina, ary ny tsatoka famonoana. Mba hiadiana amin’ireo hery ireo, ny zezoitisma dia nanome aingam-panahy feno firehetam-po tafahoatra ny mpanara-dia azy, ka nahafahany niaritra loza mitovy amin’izany sy nanohitra ny herin’ny fahamarinana tamin’ny fitaovam-piadiana rehetra avy amin’ny fitaka. Tsy nisy heloka bevava lehibe loatra ka tsy ho vitany, tsy nisy fitaka ambany loatra ka tsy ho nataony, ary tsy nisy fisalobonana sarotra loatra ka tsy ho noraisiny. Na dia efa nanao voady ho amin’ny fahantrana sy fanetren-tena mandrakizay aza izy ireo, dia tanjona nokendreny tamim-pitandremana ny hahazo harena sy fahefana, ka hanokan-tena amin’ny fandravana ny Protestantisma sy ny famerenana indray ny fahefana fara tampon’ny papa.”
“When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind and dazzle and captivate the imagination, and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.
“Rehefa niseho ho mpikambana tamin’ny fikambanany izy ireo, dia nitafy fitafian’ny fahamasinana, namangy tranomaizina sy hopitaly, nanompo ny marary sy ny mahantra, nilaza fa efa nanda izao tontolo izao, ary nitondra ny anarana masin’i Jesosy, Izay nandehandeha nanao soa. Kanefa tao ambadik’io fiseho ivelany tsy manan-tsiny io dia matetika no nafenina ny fikendrena ratsy indrindra sy mahafaty indrindra. Foto-kevitra fototra tao amin’ilay fikambanana ny hoe ny farany no manamarina ny fomba enti-manatratra azy. Araka izany fitsipika izany, ny lainga, ny halatra, ny fianianana lainga, ny famonoana olona an-kafetsena, dia tsy vitan’ny hoe azo avela ihany, fa mendri-piderana koa, raha nanompo ny tombontsoan’ny fiangonana. Tamin’ny fisalobonana samihafa no nidiran’ny Zezoita tsikelikely tao amin’ny raharaham-panjakana, niakatra ho mpanolotsainan’ny mpanjaka, ary namolavola ny politikam-pirenena. Tonga mpanompo izy ireo mba hiasa ho mpitsikilo amin’ny tompony. Nanorina kolejy ho an’ny zanak’andriana sy ny zanaky ny andriana ambony izy ireo, ary sekoly ho an’ny sarambabem-bahoaka; ary ny zanaky ny ray aman-dreny Protestanta dia voasarika hanaraka ny fombafomba papista. Ny voninahitra ivelany rehetra sy ny fampideraderana amin’ny fanompoam-pivavahana romana dia nampiasaina mba hampisavorovoro ny saina sy hampanjambena ary hahasarika ny eritreritra, ka tamin’izany dia voafitaky ny zanaka ny fahafahana izay efa niasan’ny ray aman-dreniny mafy sy nandatsahany rà. Niely haingana nanerana an’i Eoropa ny Zezoita, ary na taiza na taiza nalehany dia nanaraka izany ny fifohazan’ny papa.”
“To give them greater power, a bull was issued re-establishing the inquisition. Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and noblest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skillful artisans, were slain or forced to flee to other lands.
“Mba hanomezana hery bebe kokoa azy ireo, dia nivoaka ny bulla iray namerenana indray ny Inquisition. Na dia teo aza ny fankahalana sy ny fivakisana nentin’ny olona taminy, na dia tany amin’ny tany katolika aza, dia naorina indray io tribonaly mahatsiravina io tamin’ny alalan’ny mpitondra papista, ary naverina tao amin’ny trano-maizina miafina tao aminy ny habibiana mahatsiravina loatra ka tsy mahazaka ny hazavan’ny andro. Tany amin’ny firenena maro, an’arivony maro tsy tambo isaina tamin’ireo tena voninkazon’ny firenena, ireo madio indrindra sy ambony toetra indrindra, ireo tena manan-tsaina sy nahita fianarana ambony indrindra, mpitandrina masina sy feno fanoloran-tena, olom-pirenena mazoto miasa sy tia tanindrazana, manam-pahaizana mamirapiratra, mpanakanto manan-talenta, mpanao asa-tanana mahay, no novonoina na noterena handositra ho any amin’ny tany hafa.
“Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superstition of the Dark Ages. But under God’s blessing and the labors of those noble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sandbanks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.” The Great Controversy, 234, 235.
“Ireo no fitaovana izay nantsoin’i Roma mba hamonoana ny fahazavan’ny Fanavaozana, hanesorana amin’ny olombelona ny Baiboly, ary hampodiana indray ny tsy fahalalana sy ny finoanoam-poanan’ny Andro Maizina. Nefa noho ny fitahian’Andriamanitra sy ny asan’ireo lehilahy mendrika izay natsangany handimby an’i Liotera, dia tsy resy ny Protestantisma. Tsy avy tamin’ny fankasitrahana na ny hery fiadian’ny andriana no nahazoany ny tanjany. Ny firenena madinika indrindra, dia ireo firenena manetry tena sy kely hery indrindra, no tonga fiarovana mafy ho azy. I Genève kely, teo afovoan’ireo fahavalo mahery nikotrika ny handringana azy; i Holandy teo amin’ny moron-tanim-pasiny amoron’ny ranomasina avaratra, niady tamin’ny jadon’i Espaina, izay tamin’izany no fanjakana lehibe indrindra sy manankarena indrindra; i Soeda mangatsiaka sy karankaina no nahazo fandresena ho an’ny Fanavaozana.” The Great Controversy, 234, 235.
The Catholic church did all they could to hide the Bible from men, by claiming their pagan traditions and customs are above God’s Word. The leaders of Laodicean Adventism will not take dissenters to court over the writings of Ellen White, but Catholics professing to be the leaders of Battle Creek will. The very essence of the beast of Catholicism is employing secular power to accomplish religious purposes. When Adventism sought the legal secular power to manage its institutions, the fruits of their ”holy order” can be seen.
Ny Eglizy Katolika dia nanao izay rehetra azony natao mba hanafenana ny Baiboly tamin’ny olona, tamin’ny filazana fa ambonin’ny Tenin’Andriamanitra ny lovantsofiny sy ny fanaony jentilisa. Ny mpitarika ny Advantisma Laodiseana dia tsy hitondra ireo mpanohitra any amin’ny fitsarana noho ny amin’ny asa soratr’i Ellen White, fa ny Katolika izay milaza tena ho mpitarika ao Battle Creek kosa dia hanao izany. Ny tena votoatin’ilay bibidia, dia ny Katolisisma, dia ny fampiasana ny fahefana ara-nofo mba hanatanterahana tanjona ara-pivavahana. Rehefa nitady ny fahefana ara-dalàna sy ara-nofo ny Advantisma mba hitantanana ny andrim-panjakany, dia hita ny vokatry ny “filaminana masina” natsangany.
In the context of the Spanish Inquisitions auto-da-fé (act of faith) ceremonies, the reed and cross appear as symbolic elements tied to Christ’s crucifixion. The reed refers to the mock scepter placed in Jesus’ hand during his crowning with thorns, used by Roman soldiers to strike him, symbolizing mockery, suffering, and scorn.
Ao anatin’ny tontolon’ny lanonana auto-da-fé (asa-pinoana) tamin’ny Fitsarana Fanadihadiana Espaniola, ny zozoro sy ny hazo fijaliana dia miseho ho singa ara-panoharana mifandray amin’ny fanomboana an’i Kristy. Ny zozoro dia manondro ilay tehim-panjakana fanesoana napetraka teo an-tanan’i Jesosy nandritra ny nanosorana Azy satroboninahitra tsilo, izay nampiasain’ny miaramila romana hikapohana Azy, ka maneho fanesoana, fijaliana ary fanamavoana.
The cross is prominently featured in auto-da-fé processions. A green cross (often veiled in black crepe) served as the emblem of the Inquisition, carried in a separate preparatory procession the day before and displayed during the event. It symbolized the tribunal’s authority.
Ny hazo fijaliana dia asongadina miharihary ao amin’ny filaharana auto-da-fé. Hazo fijaliana maitso iray (matetika saronana lamba mainty crepe) no natao ho famantarana ny Inquisition, ka nentina tamin’ny filaharana manokana fanomanana ny andro mialoha ary naseho nandritra ny hetsika. Izy io no naneho ny fahefan’ilay tribonaly.
Proscribing of goods refers to the confiscation (sequestration or proscription) of a convicted person’s property, a common Inquisition penalty to fund the tribunal and punish heresy. This was publicly announced in the auto-da-fé sentences, emphasizing public humiliation and deterrence.
Ny fandraràna ny fananana dia manondro ny fakàna an-keriny ny fananan’ny olona voaheloka (fampisamborana ara-pitsarana na fandrobana ara-dalàna), izay sazy fampiasan’ny Inquisition matetika mba hamatsiana ny tribonaly sy hanasaziana ny fivadiham-pinoana. Nambara ampahibemaso izany tao amin’ny didim-pitsarana auto-da-fé, ka nanasongadina ny fanalam-baraka ampahibemaso sy ny fampitahorana ho fisorohana.
The writings of Ellen G. White clearly and conclusively condemn the leadership that will proscribe her writings in an attempt to silence the song of the vineyard being sung, but it is the last action of an unholy order, just before they manifest their characters openly at the Sunday law. A “Catholic procession,” aligns with 25 ancient men bowing to the sun. In the following four paragraphs, the first paragraph sets forth the “professed people of God,” in the “last days.” The passage clearly teaches that in the last days, Seventh-day Adventist ministers will in “churches and in large gatherings in the open air,” “urge upon the people the necessity of keeping the first day of the week.”
Ny asa soratr’i Ellen G. White dia manameloka mazava sy tsy azo iadian-kevitra ny fitarihana izay handrara ny asa sorany, amin’ny fikasana hampangina ny hiran’ny tanim-boaloboka izay hiraina; nefa izany no asa farany ataon’ny filaharana tsy masina iray, mialoha indrindra ny hanehoany ampahibemaso ny toetrany eo amin’ny lalàn’ny Alahady. Ny “filaharana katolika” iray dia mifanaraka amin’ireo anti-panahy dimy amby roapolo niankohoka tamin’ny masoandro. Ao amin’ireto fehintsoratra efatra manaraka ireto, ny fehintsoratra voalohany dia manolotra ny “vahoakan’Andriamanitra milaza tena ho Azy,” amin’ny “andro farany.” Mampianatra mazava ilay andalan-teny fa amin’ny andro farany, ireo mpitandrina Advantista Mitandrina ny Andro Fahafito dia ao amin’ny “fiangonana sy amin’ny fivoriana lehibe eny an-kalamanjana,” “hanery amin’ny olona ny maha-zava-dehibe ny fitandremana ny andro voalohany amin’ny herinandro.”
“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.”
“Ny Tompo dia manana ady amin’ny olony izay milaza ho Azy amin’izao andro farany izao. Amin’izao ady izao dia handray lalana mifanohitra tanteraka amin’izay nalehan’i Nehemia ny olona eo amin’ny toerana misy andraikitra. Tsy hoe tsy hiraharaha sy hanamavo ny Sabata ihany izy ireo, fa hiezaka koa hisakana ny hafa tsy hitandrina izany amin’ny fandevenana azy ao ambanin’ny korontan’ny fomba amam-panao sy ny lovantsofina. Ao am-piangonana sy amin’ny fivoriana lehibe eny an-kalamanjana, ny mpitandrina dia hanizingizina amin’ny vahoaka ny amin’ny maha-ilaina ny fitandremana ny andro voalohan’ny herinandro. Misy loza eny an-dranomasina sy eny an-tanety; ary hitombo ireo loza ireo, ka hisy voina iray hanaraka akaiky ny iray hafa; ary ilay antokon’olona vitsy mitandrina ny Sabata amin’ny feon’ny fieritreretana no hotondroina ho ireo mitondra ny fahatezeran’Andriamanitra amin’izao tontolo izao noho ny tsy firaharahiany ny Alahady.”
This is clearly identifying Seventh-day Adventists as the “professed people of God” who will encourage Sunday keeping, and that they will also point “out” “the little band of conscientious Sabbath-keepers.” The next paragraph she emphasizes that the persecution of past ages will be repeated. The previous paragraph ended with her identifying the professed people of God in contrast with those she says are conscientious Sabbath-keepers. She then introduces past histories, and warns those histories will be repeated in the latter days. She is very clear.
Mazava fa ny Advantista Mitandrina ny Andro Fahafito no tondroina eto ho ilay “vahoakan’Andriamanitra milaza tena” izay hamporisika ny fitandremana ny Alahady, ary izy ireo koa no hanondro “hivoaka” “ilay antokon’olona vitsy mitandrina ny Sabata noho ny feon’ny fieritreretana.” Ao amin’ny andalana manaraka dia asongadiny fa haverina indray ny fanenjehana tamin’ny andro lasa. Nifarana tamin’ny fanondroany ilay vahoakan’Andriamanitra milaza tena, mifanohitra amin’ireo izay lazainy fa mitandrina ny Sabata noho ny feon’ny fieritreretana, ny andalana teo aloha. Avy eo dia ampidiriny ny tantara tamin’ny lasa, ary ampitandremany fa haverina amin’ny andro farany ireny tantara ireny. Tena mazava tokoa izy.
“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.
“Mampirisika izao lainga izao Satana mba hahababo azy an’izao tontolo izao. Fikasany ny hanery ny olona handray ny fahadisoan-kevitra. Mandray anjara mavitrika izy amin’ny fampielezana ny fivavahana sandoka rehetra, ary tsy hihemotra amin-javatra na inona na inona izy amin’ny ezaka ataony hanerena ny fampianarana diso. Eo ambanin’ny saron’ny hafanam-po ara-pivavahana, ny olona, izay voataonan’ny fanahiny, dia namorona fampijaliana faran’izay masiaka indrindra ho an’ny namany, ary nampitondra fijaliana mahatsiravina indrindra azy. Mbola mitovy ihany ny fanahin’i Satana sy ny an’ireo solontenany; ary haverina amin’izao androntsika izao ny tantaran’ny lasa.”
“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.
“Misy olona izay nametraka ny sainy sy ny sitrapony hanatanteraka ny ratsy; any amin’ny haizin’ny fon’izy ireo lalina no efa nanapahany izay heloka hataony. Ireo olona ireo dia voafitaky ny tenany. Nolaviny ny fitsipika lehibe momba ny fahamarinana avy amin’Andriamanitra, ary nosoloiny fenitra natsangany ho azy izany, ka nony ampitahainy amin’io fenitra io ny tenany dia lazainy ho masina ny tenany. Havelan’ny Tompo hasehony izay ao am-pony izy, ka hasehony amin’ny asany ny fanahin’ilay tompo izay mifehy azy. Avelany hasehony ny fankahalany ny lalàny amin’ny fitondrany ireo izay mahatoky amin’ny fitakian’izany. Hentanin’io fanahin’ny hafanam-po ara-pivavahana io ihany izy izay nandrisika ny vahoaka marobe hanombo an’i Kristy teo amin’ny hazo fijaliana; ny fiangonana sy ny fanjakana dia hikambana ao anatin’ilay firindrana maloto iray ihany.”
“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.
“Ny fiangonana ankehitriny dia nanaraka ny dian’ny Jiosy fahiny, izay nanilika ny didin’Andriamanitra noho ny fomban-drazany manokana. Izy dia nanova ny didy, nandika ny fanekena mandrakizay, ary ankehitriny, tahaka ny tamin’izany, ny fireharehana sy ny tsy finoana ary ny tsy fahatokiana no vokany. Ny tena toetrany dia aseho amin’ireto teny avy amin’ny hiran’i Mosesy ireto: ‘Efa nandoto ny tenany izy; ny pentiny tsy pentin’ny zanany; taranaka maditra sy mivilivily izy. Toy izany va no amalianareo an’i Jehovah, ry firenena adala sy tsy hendry? Moa tsy Izy va no Rainao, Izay nividy anao? Tsy Izy va no nanao anao sy nampiorina anao?’” Review and Herald, March 18, 1884.
There is passage after passage in the Spirit of Prophecy identifying the latter-day persecution of God’s faithful, and the “church of today” which she is identifying is not Christianity in general, it is the church she repeatedly identifies as being typified by the Jewish church. Those clear passages in her writings are the motivation for the Seventh-day Adventist church to attempt to place restrictions upon the writings of Sister White, as her dream so aptly identifies. Their actions against her writings, which were the obvious goods of her house that are to be proscribed by the leaders of Battle Creek who changed into a holy order of Catholicism. Their attack upon her writings is also represented by the attack upon Jeremiah’s writings. Ellen White’s dream is a second witness to Jeremiah’s writings being burned.
Misy andininy misesy ao amin’ny Fanahin’ny Faminaniana izay manondro ny fanenjehana amin’ny andro farany hihatra amin’ireo mahatoky amin’Andriamanitra, ary ny “fiangonana ankehitriny” izay tondroiny dia tsy ny Kristianisma amin’ny ankapobeny, fa ilay fiangonana izay averimberiny lazaina fa voasolo tandindona tamin’ny fiangonana jiosy. Ireo andalan-tsoratra mazava ireo ao amin’ny asa-sorany no antony manosika ny fiangonana Advantista Mitandrina ny Andro Fahafito hanandrana hametraka famerana amin’ny asa-soratr’i Ranabavy White, araka izay asehon’ny nofiny amin’ny fomba tena mifanaraka tsara. Ny asan’izy ireo manohitra ny asa-sorany, izay ireo fananana miharihary tao an-tranony ka tokony hosakanana araka ny nandidian’ireo mpitarika tao Battle Creek izay niova ho amin’ny lamina masina iray an’ny Katolisisma. Ny fanafihan’izy ireo ny asa-sorany dia aseho koa amin’ny alalan’ny fanafihana natao tamin’ny asa-soratr’i Jeremia. Ny nofin’i Ellen White dia vavolombelona faharoa momba ny fandoroana ny asa-soratr’i Jeremia.
In the third generation of Laodicean Adventism compromise was the predominant theme. The third generation is represented by the church of Pergamos. Beginning with the publication of W. W. Prescott’s book titled The Doctrine of Christ in 1919, through to the publication of Questions on Doctrine in 1957, marks a period of transition represented by an alpha publication and ending with an omega publication. The first book represented W. W. Prescott’s rejection of the Lion of the tribe of Judah, for the apostate Protestant view of Christ. Prescott’s book, aptly titled The Doctrine of Christ, gutted the Millerite prophetic message, leaving the empty definition of Jesus that is worshipped by Catholicism and apostate Protestantism. The last book in that generation defines a sanctification and justification that destroys God’s law, His justice and mercy. Ancient Israel was given the responsibility to be the depositaries of God’s law, and Adventism was to be the depositaries of not only God’s law, but also His prophetic Word. In 1919 a book that rejected the defense of God’s prophetic Word, marking the beginning of the third generation of Laodicean Adventism that ended with a book that rejects God’s law.
Tamin’ny taranaka fahatelo amin’ny Advantisma Laodiseana dia ny marimaritra iraisana no lohahevitra nanjaka indrindra. Ny taranaka fahatelo dia asehon’ny fiangonan’i Pergamosy. Manomboka amin’ny famoahana ny bokin’i W. W. Prescott mitondra ny lohateny hoe The Doctrine of Christ tamin’ny 1919, ka hatramin’ny famoahana ny Questions on Doctrine tamin’ny 1957, no manamarika vanim-potoana iray tetezamita, asehon’ny famoahana alfa iray ary mifarana amin’ny famoahana omega iray. Ny boky voalohany dia naneho ny fandavan’i W. W. Prescott ny Liona avy amin’ny firenen’i Joda, mba handraisany ny fomba fijery protestanta nihemotra momba an’i Kristy. Ny bokin’i Prescott, izay mitondra amin’ny fomba tena mifanaraka tsara ny lohateny hoe The Doctrine of Christ, dia nanala ny votoatin’ny hafatra ara-paminanian’ny Millerita, ka namela sary famaritana foana momba an’i Jesosy, izay ivavahan’ny Katolisisma sy ny Protestantisma nihemotra. Ny boky farany ao amin’io taranaka io kosa dia mamaritra fanamasinana sy fanamarinana izay mandrava ny lalàn’Andriamanitra, ny fahamarinany ary ny famindram-pony. Nomena an’i Isiraely fahiny ny andraikitra ho mpitahiry ny lalàn’Andriamanitra, ary ny Advantisma kosa dia tokony ho mpitahiry tsy ny lalàn’Andriamanitra ihany, fa ny Teniny ara-paminaniana koa. Tamin’ny 1919 dia nisy boky iray nandà ny fiarovana ny Tenin’Andriamanitra ara-paminaniana, ka nanamarika ny fiandohan’ny taranaka fahatelo amin’ny Advantisma Laodiseana, izay nifarana tamin’ny boky iray nandà ny lalàn’Andriamanitra.
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Raha manaram-po amin’ny ditra ao am-ponareo ianareo, ka noho ny fireharehana sy ny fiheveran-tena ho marina dia tsy manaiky ny fahadisoanareo, dia havelanareo ho eo ambanin’ny fakam-panahin’i Satana. Raha, rehefa asehon’ny Tompo aminareo ny fahadisoanareo, ianareo tsy mibebaka na miaiky izany, dia haverin’ny fitarihan’Andriamanitra handalo amin’izany lalana izany hatrany hatrany ianareo. Havelany hanao fahadisoana mitovy toetra amin’izany ianareo; mbola hitohy ho tsy ampy fahendrena ianareo, ary hantsoinareo hoe fahamarinana ny ota, ary ny fahamarinana hoe ota. Ny hamaroan’ny fitaka izay hanjaka amin’izao andro farany izao dia hanodidina anareo, ary hanova mpitarika ianareo, nefa tsy ho fantatrareo akory fa nanao izany ianareo.” Review and Herald, 16 Desambra 1890.
Pergamos, the third church led to Thyatira, the papal church, which is the fourth generation, when the 25 men bow to the symbol of Thyatira’s authority.
Pergamos, fiangonana fahatelo, dia nitarika ho amin’i Thyatira, ilay fiangonana papaly, izay taranaka fahefatra, rehefa ireo lehilahy 25 niankohoka tamin’ny tandindon’ny fahefan’i Thyatira.
“The regulation adopted by the early colonists, of permitting only members of the church to vote or to hold office in the civil government, led to most pernicious results. This measure had been accepted as a means of preserving the purity of the state, but it resulted in the corruption of the church. A profession of religion being the condition of suffrage and officeholding, many, actuated solely by motives of worldly policy, united with the church without a change of heart. Thus the churches came to consist, to a considerable extent, of unconverted persons; and even in the ministry were those who not only held errors of doctrine, but who were ignorant of the renewing power of the Holy Spirit. Thus again was demonstrated the evil results, so often witnessed in the history of the church from the days of Constantine to the present, of attempting to build up the church by the aid of the state, of appealing to the secular power in support of the gospel of Him who declared: ‘My kingdom is not of this world.’ John 18:36. The union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” The Great Controversy, 297.
“Ny fitsipika noraisin’ireo mpanjanaka voalohany, izay namela ny mambran’ny fiangonana ihany hifidy na hitana andraikitra ao amin’ny fitondram-panjakana sivily, dia nitarika ho amin’ny vokatra tena mahatsiravina indrindra. Io fepetra io dia nekena ho fomba hiarovana ny fahadiovan’ny fanjakana, kanjo niafara tamin’ny fahalotoan’ny fiangonana izany. Satria ny fanekena ny fivavahana no fepetra hahazoana mifidy sy hitana andraikitra, maro, izay notarihin’ny antony ara-politikan’izao tontolo izao ihany, no niray tamin’ny fiangonana nefa tsy nisy fiovan-po. Koa dia tonga hatramin’ny ampahany betsaka ny fiangonana no nahitana olona tsy niova fo; ary na dia teo amin’ny fanompoam-pivavahana aza dia nisy ireo izay tsy vitan’ny hoe nihazona fahadisoan-kevitra ara-pampianarana, fa tsy nahalala koa ny herin’ny Fanahy Masina izay manavao. Koa naseho indray tamin’izany ny voka-dratsy, izay efa hita matetika teo amin’ny tantaran’ny fiangonana hatramin’ny andron’i Constantin ka mandraka ankehitriny, avy amin’ny fiezahana hanorina ny fiangonana amin’ny alalan’ny fanampian’ny fanjakana, dia ny fiantsoana ny fahefana laika hanohana ny filazantsaran’Ilay nilaza hoe: ‘Ny fanjakako tsy avy amin’izao tontolo izao.’ Jaona 18:36. Ny firaisan’ny fiangonana amin’ny fanjakana, na dia kely indrindra aza ny ambarany, na dia mety ho toa mitondra izao tontolo izao hanakaiky kokoa ny fiangonana aza izany, dia ny marina dia tsy inona fa mitondra ny fiangonana hanakaiky kokoa izao tontolo izao.” Ny Hery Mifanandrina, 297.
The “union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” On May 18, 1977, Bert B. Beach (a director in the church’s Northern Europe-West Africa Division and involved in interchurch relations) presented a gold-covered medallion to the antichrist, Pope Paul VI during a group audience in Rome. It was part of a meeting of the Conference of Secretaries of World Confessional Families. The event was reported in the Adventist Review (August 11, 1977) and noted by Religious News Service as the first time an official SDA representative met a Pontiff.
Ny “firaisan’ny fiangonana amin’ny fanjakana, na dia kely indrindra aza ny ambaratongany, na dia mety hiseho ho mitondra izao tontolo izao hanakaiky kokoa ny fiangonana aza, dia raha ny marina kosa dia mitondra ny fiangonana hanakaiky kokoa izao tontolo izao ihany.” Tamin’ny 18 Mey 1977, Bert B. Beach (tale iray tao amin’ny Divizionan’ny Fiangonana ho an’i Eoropa Avaratra sy Afrika Andrefana sady nandray anjara tamin’ny fifandraisana eo amin’ny fiangonana samihafa) dia nanolotra medaly voarakotra volamena ho an’ilay antikristy, Papa Paoly VI, nandritra ny fihaonana ampahibemaso niarahana tamin’ny vondrona iray tao Roma. Anisan’ny fivorian’ny Conference of Secretaries of World Confessional Families izany. Nitatitra io zava-nitranga io ny Adventist Review (11 Aogositra 1977), ary nomarihin’ny Religious News Service ho toy ny fotoana voalohany nihaonan’ny solontena ofisialin’ny SDA tamin’ny Papa iray.
“The Lord has pronounced a curse upon those who take from or add to the Scriptures. The great I AM has decided what shall constitute the rule of faith and doctrine, and he has designed that the Bible shall be a household book. The church that holds to the word of God is irreconcilably separated from Rome. Protestants were once thus apart from this great church of apostasy, but they have approached more nearly to her, and are still in the path of reconciliation to the Church of Rome. Rome never changes. Her principles have not altered in the least. She has not lessened the breach between herself and Protestants; they have done all the advancing. But what does this argue for the Protestantism of this day? It is the rejection of Bible truth which makes men approach to infidelity. It is a backsliding church that lessens the distance between itself and the Papacy.
“Nanambara ozona ho an’izay manala amin’ny Soratra Masina na manampy ao aminy ny Tompo. Ilay IZAHO LEHIBE no nanapa-kevitra izay ho fitsipiky ny finoana sy ny foto-pampianarana, ary Izy no nikendry ny hahatonga ny Baiboly ho bokin-tokantrano. Ny fiangonana izay mifikitra amin’ny tenin’Andriamanitra dia misaraka amin’i Roma amin’ny fomba tsy azo ampihavanina. Taloha dia nisaraka toy izany tamin’ity fiangonana lehibe mpivadi-pinoana ity ny Protestanta, nefa efa nanakaiky kokoa azy izy ireo, ary mbola eo amin’ny lalan’ny fampihavanana amin’ny Fiangonan’i Roma ihany. Tsy miova mandrakizay i Roma. Tsy niova na dia kely akory aza ny foto-keviny. Tsy izy no nampihena ny hantsana eo aminy sy ny Protestanta; fa izy ireo no nandroso hatrany. Fa inona no asehon’izany momba ny Protestantisman’izao andro izao? Ny fandavana ny fahamarinan’ny Baiboly no mahatonga ny olona hanakaiky ny tsy finoana. Fiangonana mihemotra no mampihena ny elanelana eo aminy sy ny Fanjakana Papaly.”
“It is souls like Luther, Cranmer, Ridley, Hooper, and the thousands of noble men who were martyrs for the truth’s sake, who are the true Protestants. They stood as faithful sentinels of truth, declaring that Protestantism is incapable of union with Romanism, but must be as far separated from the principles of the Papacy as is the east from the west. Such advocates of truth could no more harmonize with ‘the man of sin’ than could Christ and his apostles. In earlier ages the righteous felt that it was impossible to affiliate with Rome, and, though their antagonism to this system of error was maintained at risk of property and life, yet they had courage to maintain their separation, and manfully struggled for the truth. Bible truth was dearer to them than wealth, honor, or even life itself. They could not endure to see the truth buried under a mass of superstition and lying sophistry. They took the word of God in their hands, and raised the standard of truth before the people, boldly declaring that which God had revealed unto them through diligent searching of the Bible. They died the cruelest of deaths for their fidelity to God, but by their blood they purchased for us liberties and privileges that many who claim to be Protestants are easily yielding up to the power of evil. But shall we yield up these dearly bought privileges? Shall we offer insult to the God of heaven, and, after he has freed us from the Romish yoke, again place ourselves in bondage to this antichristian power? Shall we prove our degeneracy by signing away our religious liberty, our right to worship God according to the dictates of our own conscience?
“Ireo fanahy tahaka an’i Luther, Cranmer, Ridley, Hooper, ary ireo lehilahy mendri-kaja an’arivony izay maty maritiora noho ny fahamarinana, no tena Protestanta marina. Nijoro ho mpiambina mahatoky ny fahamarinana izy ireo, ka nanambara fa ny Protestantisma dia tsy mahay mikambana amin’ny Romanisma, fa tsy maintsy misaraka lavitra amin’ny foto-kevitry ny Fanjakana Papaly tahaka ny halaviran’ny atsinanana amin’ny andrefana. Ny mpiaro ny fahamarinana tahaka izany dia tsy afaka hifanaraka amin’ “ilay lehilahin’ny ota” mihoatra noho ny nahafahan’i Kristy sy ny apostoliny nifanaraka taminy. Tamin’ny vanim-potoana teo aloha dia tsapan’ny marina fa tsy azo natao ny nifandray tamin’i Roma; ary na dia notazonina tamin’ny loza mahazo fananana sy aina aza ny fanoherany ity rafitry ny fahadisoana ity, dia nanana herim-po ihany izy hitana ny fisarahany, ary niady tamim-paherezana ho an’ny fahamarinana. Ny fahamarinan’ny Baiboly dia sarobidy taminy mihoatra noho ny harena, ny voninahitra, na dia ny ainy aza. Tsy zakany ny nahita ny fahamarinana nalevina tao ambanin’ny antontam-pinoanoam-poana sy ny fireharehana mandainga. Noraisiny teny an-tànany ny tenin’Andriamanitra, ka najorony teo anatrehan’ny vahoaka ny sainan’ny fahamarinana, tamin’ny fanambarana tamim-pahasahiana izay nambaran’Andriamanitra taminy tamin’ny alalan’ny fikarohana mazoto nataony tao amin’ny Baiboly. Maty tamin’ny fahafatesana feno habibiana indrindra izy ireo noho ny fahatokiany tamin’Andriamanitra, nefa tamin’ny rany no nividianany ho antsika ireo fahafahana sy tombontsoa izay avelan’ny maro milaza tena ho Protestanta ho very mora foana eo an-tanan’ny herin’ny ratsy. Fa moa va isika hanolotra ireo tombontsoa novidina lafo ireo? Moa va isika haniratsira an’Andriamanitry ny lanitra, ka rehefa avy nanafaka antsika tamin’ny ziogan’i Roma Izy, dia hametraka ny tenantsika ho amin’ny fanandevozana indray eo ambanin’ity fahefana manohitra an’i Kristy ity? Moa va isika hanaporofo ny fahalòntsika amin’ny fanasoniavana ny fanomezana ny fahafahantsika ara-pivavahana, dia ny zontsika hanompo an’Andriamanitra araka izay tondroin’ny feon’ny fieritreretantsika?”
“The voice of Luther, that echoed in mountains and valleys, that shook Europe as with an earthquake, summoned forth an army of noble apostles of Jesus, and the truth they advocated could not be silenced by fagots, by tortures, by dungeons, by death; and still the voices of the noble army of martyrs are telling us that the Roman power is the predicted apostasy of the last days, the mystery of iniquity which Paul saw beginning to work even in his day. Roman Catholicism is rapidly gaining ground. Popery is on the increase, and those who have turned their ears away from hearing the truth are listening to her delusive fables. Papal chapels, papal colleges, nunneries, and monasteries are on the increase, and the Protestant world seems to be asleep. Protestants are losing the mark of distinction that distinguished them from the world, and they are lessening the distance between themselves and the Roman power. They have turned away their ears from hearing the truth; they have been unwilling to accept light which God shed upon their pathway, and are therefore going into darkness. They speak with contempt of the idea that there will be a revival of the past cruel persecution on the part of Romanists and those who affiliate with them. They do not recognize the fact that the word of God fully predicts such a revival, and will not concede that the people of God in the last days shall suffer persecution, although the Bible says, ‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’
“Ny feon’i Lotera, izay nanakoako teny amin’ny tendrombohitra sy ny lohasaha, izay nampihorohoro an’i Eoropa tahaka ny horohoron-tany, dia niantso hiseho tafiky ny apostolin’i Jesosy mendri-kaja; ary ny fahamarinana izay notohanan’izy ireo dia tsy azon’ny kitay fandoroana, na ny fampijaliana, na ny tranomaizina, na ny fahafatesana nampanginina; ary mbola milaza amintsika hatrany ny feon’ilay tafika mendri-kajan’ny maritiora fa ny fahefana romana no fihemorana amin’ny finoana voalaza mialoha amin’ny andro farany, dia ny zava-miafin’ny heloka izay hitan’i Paoly fa efa nanomboka niasa tamin’ny androny aza. Mihamandroso haingana ny Katolisisma romana. Mihabetsaka ny fahefan’ny papa, ary izay nanodina ny sofiny tsy hihaino ny fahamarinana dia mihaino ny angano mamitaka avy aminy. Mihabetsaka ny trano fiangonana papaly, ny kolejy papaly, ny trano fitokanam-bavin-drelijiozy, ary ny monasitera, nefa toa matory izao tontolo protestanta izao. Very tsikelikely ny mariky ny fahasamihafana izay nampiavaka azy tamin’izao tontolo izao ny Protestanta, ary ahenany ny elanelana misy eo aminy sy ny fahefana romana. Nampiala ny sofiny tsy hihaino ny fahamarinana izy; tsy nety nandray ny fahazavana izay naelin’Andriamanitra teo amin’ny lalany izy, ka noho izany dia miditra ao amin’ny maizina. Miteny amim-panesoana ny amin’ny hevitra izy fa hisy fifohazan’ny fanenjehana masiaka fahiny ataon’ny Romanista sy izay miombona aminy. Tsy tsapan’izy ireo ny zava-misy fa ny tenin’Andriamanitra dia maminany tanteraka ny hisian’izany fifohazana izany, ary tsy manaiky izy fa ny olon’Andriamanitra amin’ny andro farany dia hiharan’ny fanenjehana, na dia milaza aza ny Baiboly hoe: ‘Ary ilay dragona dia tezitra tamin-dravehivavy ka nandeha hanafika ny sisa amin’ny taranany, dia izay mitandrina ny didin’Andriamanitra sy manana ny filazan’i Jesosy Kristy.’”
“Popery is the religion of human nature, and the mass of humanity love a doctrine that permits them to commit sin, and yet frees them from its consequences. People must have some form of religion, and this religion, formed by human device, and yet claiming divine authority, suits the carnal mind. Men who think themselves wise and intelligent turn away in pride from the standard of righteousness, the ten commandments, and do not think it is in harmony with their dignity to inquire into the ways of God. Therefore they go into false ways, into forbidden paths, become self-sufficient, self inflated, after the pattern of the pope, not after the pattern of Jesus Christ. They must have the form of religion that has the least requirement of spirituality and self-denial, and as unsanctified human wisdom will not lead them to loathe popery, they are naturally drawn toward its provisions and doctrines. They do not want to walk in the ways of the Lord. They are altogether too much enlightened to seek God prayerfully and humbly, with an intelligent knowledge of his word. Not caring to know the ways of the Lord, their minds are all open to delusions, all ready to accept and believe a lie. They are willing to have the most unreasonable, most inconsistent falsehoods palmed off upon them as truth.
«Ny fivavahan’ny natioran’olombelona ny fomban’ny papa, ary ny ankamaroan’ny olona dia tia fampianarana izay mamela azy hanao ota, nefa koa manafaka azy amin’ny vokatr’izany. Tsy maintsy manana endri-pivavahana iray ny olona, ary io fivavahana noforonin’ny fisainan’olombelona io, nefa milaza ho manana fahefana avy amin’Andriamanitra, dia mifanaraka amin’ny sain’ny nofo. Ny olona izay mihevitra ny tenany ho hendry sy manan-tsaina dia miala amim-pireharehana amin’ny fenitry ny fahamarinana, dia ny didy folo, ary tsy mihevitra izy fa mifanaraka amin’ny voninahiny ny manadihady ny lalan’Andriamanitra. Koa izany no idirany amin’ny lalana diso, amin’ny làlana voarara, ka tonga matoky tena, mivonto amin’ny avonavona, araka ny fomban’ny papa, fa tsy araka ny fomban’i Jesosy Kristy. Tsy maintsy tiany ny endri-pivavahana izay kely indrindra no fitakiany ny ara-panahy sy ny fandavan-tena, ary satria ny fahendren’olombelona tsy nohamasinina tsy hitondra azy hankahala ny fomban’ny papa, dia voasarika ho azy amin’ny fomba voajanahary izy ireo ho amin’ny fepetra sy ny fampianarany. Tsy te handeha amin’ny lalan’i Jehovah izy. Efa mazava loatra aminy ny zavatra rehetra ka tsy hitady an’Andriamanitra amim-bavaka sy amim-panetren-tena, amin’ny fahalalana manan-tsaina ny Teniny. Satria tsy miraharaha ny hahafantatra ny lalan’i Jehovah izy, dia misokatra tanteraka ho amin’ny fitaka ny sainy, vonona handray sy hino lainga avokoa. Vonona izy ny hanaiky ny lainga tsy mitombina indrindra sy mifanohitra indrindra hampandaloina aminy ho fahamarinana. »
“Satan’s masterpiece of deception is popery; and while it has been demonstrated that a day of great intellectual darkness was favorable to Romanism, it will also be demonstrated that a day of great intellectual light is also favorable to its power; for the minds of men are concentrated on their own superiority, and do not like to retain God in their knowledge. Rome claims infallibility, and Protestants are following in the same line. They do not desire to search for truth and go on from light to a greater light. They wall themselves in with prejudice, and seem willing to be deceived and to deceive others.
“Ny sangan’asa lehibe indrindra amin’ny fitaka ataon’i Satana dia ny papisma; ary na dia efa naseho aza fa ny vanim-potoanan’ny haizina lehibe ara-tsaina dia nankasitrahana ny Romanisma, dia mbola haseho koa fa ny vanim-potoanan’ny fahazavana lehibe ara-tsaina dia mankasitraka ny heriny ihany koa; satria ny sain’ny olona dia mifantoka amin’ny fiheverany ny tenany ho ambony, ka tsy sitrany ny hitana an’Andriamanitra ao amin’ny fahalalany. Roma dia milaza ho tsy mety diso, ary ny Protestanta dia manaraka izany lalana izany ihany. Tsy maniry hitady ny marina izy ireo sy handroso avy amin’ny fahazavana ho amin’ny fahazavana lehibe kokoa. Manao rindrina manodidina ny tenany amin’ny fitsaratsaram-poana izy ireo, ary toa vonona ny ho voafitaka sy hamitaka ny hafa.”
“But though the attitude of the churches is discouraging, yet there is no need of being disheartened; for God has a people who will preserve their fidelity to his truth, who will make the Bible, and the Bible alone, their rule of faith and doctrine, who will elevate the standard, and hold aloft the banner on which is inscribed, “The commandments of God and the faith of Jesus.” They will value a pure gospel, and make the Bible the foundation of their faith and doctrine.
“Kanefa na dia mahakivy aza ny toe-panahin’ny fiangonana, dia tsy misy antony hahakivy fo; fa manana vahoaka Andriamanitra izay hitahiry ny fahatokiany amin’ny fahamarinany, izay hanao ny Baiboly, ary ny Baiboly ihany, ho fitsipiky ny finoany sy ny fotopampianarany, izay hanandratra ny fenitra, ary hitondra avo ny faneva izay misy voasoratra hoe: “Ny didin’Andriamanitra sy ny finoan’i Jesosy.” Hanan-kasina ny filazantsara madio izy ireo, ary hataony ny Baiboly ho fototry ny finoany sy ny fotopampianarany.
“For such a time as this, when men are casting aside the law of the Lord of hosts, the prayer of David is applicable,—‘It is time for thee, Lord, to work; for they have made void thy law.’ We are coming to a time when almost universal scorn will be heaped upon the law of God, and God’s commandment-keeping people will be severely tried; but will they lose their respect for the law of Jehovah because others do not see and realize its binding claims? Let God’s commandment-keeping people, like David, reverence God’s law in proportion as men cast it aside and heap upon it disrespect and contempt.” Signs of the Times, February 19, 1894.
“Amin’izao fotoana tahaka izao, izay anarian’ny olona ny lalàn’i Jehovah Tompon’ny maro, dia azo ampiharina ny fivavak’i Davida hoe:—‘Fotoana ho Anao, Jehovah ô, ny hiasa; fa nataony foana ny lalànao.’ Manatona ny fotoana isika izay hanangonan’ny olona fanamavoana saika maneran-tany amin’ny lalàn’Andriamanitra, ary hosedraina mafy ny vahoakan’Andriamanitra mpitandrina ny didiny; nefa moa hahafoy ny fanajany ny lalàn’i Jehovah va izy ireo satria ny hafa tsy mahita sy tsy mahatsapa ny fitakiany mamatotra? Aoka ny vahoakan’Andriamanitra mpitandrina ny didiny, tahaka an’i Davida, hanaja ny lalàn’Andriamanitra arakaraka ny anarian’ny olona azy sy anangonany tsy fanajana ary fanamavoana aminy.” Signs of the Times, 19 Febroary 1894.
Two years before the antichrist was given a golden medal by a leader of the Laodicean Seventh-day Adventist church, in 1975, a lawsuit was brought against the Seventh-day Adventist church; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), where the Equal Employment Opportunity Commission sued the church’s publishing house on behalf of two female employees—Merikay Silver (a former editor who had left by the time of the suit) and Lorna Tobler—alleging gender-based discrimination in pay and benefits. The church defended its practices partly by invoking religious exemptions and discussing its governance structure.
Roa taona talohan’ny nanoloran’ny mpitarika iray tao amin’ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana medaly volamena ho an’ny antikristy, tamin’ny taona 1975, dia nisy fitoriana napetraka hiampangana ny fiangonana Advantista Mitandrina ny Andro Fahafito; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR tao amin’ny U.S. District Court for the Northern District of California), izay nitorian’ny Equal Employment Opportunity Commission ny trano fanontam-bokin’ny fiangonana tamin’ny anaran’ny mpiasa vehivavy roa—Merikay Silver (mpamoaka lahatsoratra taloha izay efa niala tamin’ny fotoana nametrahana ny fitoriana) sy Lorna Tobler—noho ny filazana fisian’ny fanavakavahana mifototra amin’ny maha-lahy na maha-vavy eo amin’ny karama sy ny tombontsoa. Niaro ny fanaony ny fiangonana, amin’ny ampahany, tamin’ny filazana ireo fanavahana ara-pivavahana sy tamin’ny fanazavana ny rafitra fitantanany.
In a sworn statement dated February 6, 1976 (part of a defense brief submitted to the court), Neal C. Wilson (then president of the church’s North American Division, and later General Conference president from 1979–1990) addressed the church’s historical views on Roman Catholicism. The statement was made in the context of arguing against characterizations of the church as having a “hierarchy” similar to the papal system. The full relevant quote is: “Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term ‘hierarchy’ was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church’s part was nothing more than a manifestation of widespread anti-popery among conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned.”
Tao amin’ny fanambaràna natao teo ambanin’ny fianianana, mitondra ny datin’ny 6 Febroary 1976 (isan’ny taratasy fiarovan-tena natolotra ny fitsarana), i Neal C. Wilson (izay filohan’ny North American Division an’ny fiangonana tamin’izany fotoana izany, ary tatỳ aoriana filohan’ny General Conference nanomboka tamin’ny 1979–1990) dia niresaka ny fomba fijery ara-tantaran’ny fiangonana momba ny Eglizy Katolika Romana. Natao tao anatin’ny tontolon-kevitry ny fandresen-dahatra hanoherana ny fanondroana ny fiangonana ho manana “ambaratongam-pahefana” mitovy amin’ny rafitra papa izany fanambaràna izany. Izao ny teny feno mifandraika amin’izany: “Na dia marina aza fa nisy vanim-potoana teo amin’ny fiainan’ny Fiangonana Advantista Mitandrina ny Andro Fahafito izay nandrayan’ny antokom-pinoana fomba fijery mazava ho azy manohitra ny Eglizy Katolika Romana, ary ny teny hoe ‘ambaratongam-pahefana’ dia nampiasaina tamin’ny hevitra manambany mba hanondroana ny endrika papaly amin’ny fitondrana ara-piangonana, dia tsy inona izany fihetsika teo amin’ny anjaran’ny Fiangonana izany fa fanehoana fotsiny ny fanoherana ny papa izay niely patrana teo amin’ireo antokom-pinoana protestanta nentin-drazana tany am-piandohan’ity taonjato ity sy tany amin’ny tapany farany tamin’ilay teo alohany, ary ankehitriny dia efa natsipy ho eny amin’ny fanariam-pako ara-tantara izany, raha ny amin’ny Fiangonana Advantista Mitandrina ny Andro Fahafito no resahina.”
This reflects a shift away from the church’s traditional prophetic interpretation, which identified the papacy as the ‘beast’ or antichrist in Revelation. Critics within and outside the church have interpreted it as downplaying or abandoning that anti-Catholic stance to align with modern ecumenism or legal defenses. Wilson, in 1985 identified the Presidents of the various Divisions of the church as “cardinals,” when he stated, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”
Izany dia maneho fihodinana miala amin’ny fandikana ara-paminaniana nentin-drazana ananan’ny fiangonana, izay namantatra ny fahefana papaly ho ilay “biby” na antikristy ao amin’ny Apokalypsy. Ny mpitsikera, na tao anatin’ny fiangonana na ivelany, dia nandika izany ho fampihenana lanja na fialana amin’izany fijoroana manohitra ny Katolika izany, mba hifanaraka amin’ny ekomenisma maoderina na amin’ny fiarovana ara-dalàna. Wilson, tamin’ny 1985, dia nanondro ny Filohan’ireo Diviziona isan-karazany ao amin’ny fiangonana ho “kardinaly”, raha nilaza hoe: “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”
Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.
Nilaza i Sister White fa fiangonana mihemotra no mampihena ny elanelana misy eo aminy sy ny papa! Ny marimaritra iraisan’ny taranaka fahatelo dia aseho ho toy ny fitomaniana ho an’i Tamoza ao amin’ny Ezekiela toko faha-valo, ary amin’ny alalan’ny marimaritra iraisan’i Pergamosy. Ny taranaka voalohany hatramin’ny 1863 ka hatramin’ny 1888 dia naneho ny fiangonan’i Efesosy, fiangonana izay namoy ny fitiavany voalohany; ary ny fitiavana voalohan’ny hetsika Millerita dia ny hafatra ara-paminaniana, ary ny toko voalohan’io hafatra ara-paminaniana io dia ny “impito” izay najoro an-tsisiny tamin’ny 1863.
From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.
Nanomboka tamin’ny 1888 ka hatramin’ny 1919, ny taranaka faharoa izay asehon’i Smyrna sy ireo efi-trano miafina ao amin’i Ezekiela dia vavolombelon’ny fahafatesan’ny Fanahin’ny Faminaniana, rehefa nalevina tamin’ny 1915 i Rahavavy White. Mbola ilaina ny antsipiriany bebe kokoa momba ireo taranaka efatra mba hahatanteraka ny fijoroana ho vavolombelona, kanefa tsy maintsy takarina ny fikomiana miandalana mba hankasitrahana amin’ny fahafenoany ny fomba nahafahan’ny vahoaka nihemotra “nandràra” ny asa soratr’i Ellen White, na ny fomba nahafahan’izy ireo nampandroso ny andro voalohan’ny herinandro ho azo ekena. Jodasy dia miara-miasa amin’ireo “mpimamo avy amin’i Efraima” izay “manapaka ity vahoaka ity” ao Jerosalema, ary ireo izay manapaka ao Jerosalema sy miankohoka amin’ny masoandro dia asehon’ny Synedriona.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
“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.’
“Anisan’ireo izay milaza tena ho zanak’Andriamanitra, dia kely tokoa ny faharetana naseho, maro ny teny mangidy nolazaina, ary be ny fanamelohana navoaka tamin’ireo izay tsy mitovy finoana amintsika. Maro no nijery ireo anisan’ny fiangonana hafa ho mpanota lehibe, nefa tsy toy izany no fijerin’ny Tompo azy. Ireo izay mijery toy izany ny mambra ao amin’ny fiangonana hafa dia mila manetry tena eo ambanin’ny tànana mahery an’Andriamanitra. Ireo izay tsarainy dia mety ho kely ihany no fahazavana azony, vitsy ny fotoana sy ny tombontsoa ary ny fahafahana nomena azy. Raha nanana ny fahazavana izay efa nananan’ny maro amin’ny mambra ao amin’ny fiangonantsika izy ireo, dia mety ho nandroso lavitra kokoa, ary ho naneho tsara kokoa ny finoany teo anatrehan’izao tontolo izao. Momba ireo izay mirehareha amin’ny fahazavany, nefa tsy mandeha araka izany, 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, ry Kapernaomy [Advantista Mitandrina ny Andro Fahafito, izay efa nahazo fahazavana lehibe], izay asandratra hatrany an-danitra [raha ny amin’ny tombontsoa], dia haetry hatrany amin’ny helo; fa raha tany Sodoma no natao ireo asa lehibe izay natao tao aminao, dia mbola ho nijanona mandraka androany izy. Fa lazaiko aminareo fa ho moramora kokoa ny ho an’ny tanin’i Sodoma amin’ny andro fitsarana noho ny ho anao.’ Tamin’izany fotoana 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 mahira-tsaina [araka ny fiheveran’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 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 dia hataoko amin’ity trano ity, izay antsoina amin’ny anarako, izay itokianareo, sy amin’ny toerana 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.’”
“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.
“Ny Tompo dia nanorina teo anivontsika ireo andrim-panjakana manan-danja lehibe, ary tsy maintsy tantanina izy ireny, tsy tahaka ny fitantanana ny andrim-panjakana araka izao tontolo izao, fa araka ny lamin’Andriamanitra. Tsy maintsy tantanina izy ireny amin’ny maso tokana mibanjina ny voninahiny, mba hahazoana mamonjy, amin’ny fomba rehetra, ireo fanahy ho very. Tonga tamin’ny vahoakan’Andriamanitra ny fijoroana vavolombelon’ny Fanahy, kanefa maro no tsy nihaino 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?’
“Izany àry hianareo, ry vahoaka adala sady tsy manam-pahalalana, izay manana maso nefa tsy mahita, manana sofina nefa tsy mandre: moa tsy hatahotra Ahy va ianareo? hoy Jehovah; moa tsy hangovitra eo anatrehako va ianareo, Izay nametra ny fasika ho sisin’ny ranomasina amin’ny didy mandrakizay, ka tsy azon’ny ranomasina ihoarana? Ary na dia mikorontana mafy aza ny onjany, dia tsy mahery handresy izany; na dia mierona aza izy, dia tsy mahazo mihoatra izany. Fa ity vahoaka ity kosa manana fo mpiodina sy mpikomy; efa nivily izy ka lasa. Ary tsy mba miteny ao am-pony izy hoe: Andeha isika hatahotra an’i Jehovah Andriamanitsika, Izay manome ny ranonorana aloha sy ny ranonorana farany amin’ny fotoany; Izy no mitahiry ho antsika ny herinandro voatendry amin’ny fararano. Ny helokareo no nampanalavitra izany zavatra izany, ary ny fahotanareo no nisakana ny zava-tsoa tsy ho tonga aminareo.... Tsy mitsara ny adin’ny kamboty izy, nefa mbola mandroso ihany; ary ny rariny tokony ho an’ny mahantra dia tsy tsarainy. Moa tsy hovalîko va izany zavatra izany? hoy Jehovah; moa tsy hamaly faty ny firenena tahaka izao va ny fanahiko?”
“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 va 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 voatana ny ranonorana, ary tsy nisy orana farany.... Moa tsy hiantso Ahy va ianao manomboka izao hoe: Raiko ô, Hianao no mpitarika ahy hatramin’ny fahatanorako?’” Review and Herald, 1 Aogositra 1893.