The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.
Ang pagsubok tungkol sa Tinapay ng Langit ang siyang omegáng pagsubok ng pagiging alagad noong mga araw ni Jesus, at ito rin ang omega kaugnay ng pagsubok sa manna na kinakatawan sa alpha ng kasaysayan ng tipan ng sinaunang Israel. Ang pasimula ay manna; ang wakas ay ang Tinapay ng Langit. Ang omega ay laging ang pinakadakila, kaya ang pinakamalaking pagtalikod ng mga alagad ay nagtatatak sa Capernaum bilang omega sa kasaysayan ni Cristo at sa pagsubok ng pagiging alagad.
Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.
Dia hoy Jesosy tamin’ny mpianany hoe: Raha misy olona te-hanaraka Ahy, aoka izy handà ny tenany ka hitondra ny hazofijaliany ary hanaraka Ahy. Fa izay te-hamonjy ny ainy no hahavery azy; ary izay mahafoy ny ainy noho ny amiko no hahita azy. Fa inona no soa azon’ny olona, raha azony izao tontolo izao rehetra izao, kanefa very ny fanahiny? Ary inona no homen’ny olona ho takalon’ny fanahiny? Fa ho avy ny Zanak’olona amin’ny voninahitry ny Rainy mbamin’ny anjeliny; ary amin’izany dia hamaly ny olona rehetra Izy araka ny asany. Lazaiko aminareo marina tokoa: misy ny sasany eto izay tsy hanandrana fahafatesana mandra-pahitany ny Zanak’olona avy amin’ny fanjakany. Matio 16:24–28.
Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”
Kapernaomy dia fitsapana omega. Ny fitsapana tao Kapernaomy dia ny fitsapana momba ny diloilo ao amin’ny fanoharana ny amin’ireo virijina folo; izany dia manomboka amin’ilay antso amin’ny misasakalina, ary manomboka fe-potoana iray izay ahitana ireo virijina adala mahatsapa fa tsy manana diloilo izy. Avy eo dia manomboka raiki-tahotra izy ireo eo am-panatonany ny varavarana hikatona amin’ny lalàna Alahady, araka ny aseho ao amin’ny krizy tao Kapernaomy ao amin’ny Jaona 6:66. Ara-paminaniana dia “menatra” izy ireo.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Indro, avy ny andro, hoy Jehovah Tompo, izay handefasako mosary amin’ny tany, tsy mosary amin’ny mofo, na hetaheta amin’ny rano, fa amin’ny fihainoana ny tenin’i Jehovah; ary hirenireny hatramin’ny ranomasina ka hatramin’ny ranomasina izy, ary hatrany avaratra ka hatrany atsinanana dia hihazakazaka etsy sy eroa hitady ny tenin’i Jehovah, nefa tsy hahita izany. Amin’izany andro izany dia ho reraka noho ny hetaheta ny virijina tsara tarehy sy ny zatovo. Izay mianiana amin’ny fahotan’i Samaria ka manao hoe: Velona andriamanitrao, ry Dana; ary: Velona ny fomban’i Beri-sheba; dia ireo aza no ho lavo ka tsy hitsangana intsony mandrakizay. Amosa 8:11–14.
The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.
Ny fitsapana omega tao Kapernaomy dia tandindon’ny fitsapana omega izay manaraka ny fitsapana fototra tamin’ny 2024. Ny fitsapana omega no toerana anombohana asio tombo-kase ny ampakarina mialoha ny lalàna Alahady. Eo no ametrahana farany mandrakizay ny fisarahana, satria raha vao madio izy, dia tsy hisy vahiny intsony (Jentilisa) handeha hamaky an’i Jerosalema na oviana na oviana mandrakizay.
The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.
Ary ny Tompo dia hierona avy ao Ziona, ary hamoaka ny feony avy ao Jerosalema; ka hihorohoro ny lanitra sy ny tany; nefa ny Tompo no ho fialofan’ny olony sy herin’ny zanak’Isiraely. Dia ho fantatrareo fa Izaho no Tompo Andriamanitrareo, izay mitoetra ao Ziona, tendrombohitro masina; ary amin’izany Jerosalema dia ho masina, ka tsy hisy vahiny handalo ao aminy intsony.
And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.
Ary amin’izany andro izany dia hitranga izao: ny tendrombohitra hitete divay vaovao, ny havoana hikoriana ronono, ary ny renirano rehetra any Joda hikoriana rano; ary hisy loharano hivoaka avy ao an-tranon’i Jehovah ka handena ny lohasahan’i Sitima.
Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.
Ho tonga lao i Egypta, ary ho efitra karankaina i Edoma, noho ny habibiana nataony tamin’ny taranak’i Joda, satria nandatsa-dra tsy manan-tsiny teo amin’ny taniny izy. Fa Joda hiorina mandrakizay, ary Jerosalema hatramin’ny taranaka fara mandimby. Fa hodioviko ny ràny izay mbola tsy nodioviko; fa Jehovah mitoetra ao Ziona. Joela 3:16–21.
Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.
I Jerosalema dia diovina ho afaka amin’ny ota ao anatin’ireo fihetsiketsehana farany amin’ny fitsarana famotorana; ao amin’ny Zakaria toko faha-telo no anomezana an’i Josoa ilay fitafiana fotsy rongony avy amin’i Filadelfia mba hisolo ny fitafiana maloto avy amin’i Laodikia. “Dia ho masina i Jerosalema, ary tsy hisy vahiny handeha hamaky azy intsony,” satria ny vary dia efa voasaraka tamin’ny tsimparifary ka voaangona ho fanatitra santatra. Izany dia mitranga ao amin’ny fitsapana omega, ary mitranga izany rehefa vohaina ny varavarankelin’ny lanitra, ka atsipin’i Jesosy ao anatin’ny vata ireo firavaka sarobidy, ary hoy Izy amin’izao tontolo izao: “avia ka jereo.” “Avia ka jereo” ny fanevan’ny fanjakako, ny ampakariko, ny fanatitro avy amin’ny Levita tahaka ny tamin’ny andro fahiny. “Avia ka jereo” ny tempoliko, ny vatako feno firavaka sarobidy—samy voaomana ho ampahany amin’ny satroboninahitry ny fanjakan’ny voninahitra.
The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.
Ny fitsapana alpha fototra tamin’ny 2024 dia mitarika ho amin’ny fitsapana omega ao amin’ny tempoly. Ny fitsapana omega dia mitranga rehefa vohaina ny varavaran’ny lanitra, dia amin’izany no anaovan’ny ampakarina ny tenany ho vonona. Ireo virijina adala sy ny hafatr’izy ireo momba ny ranonorana farany, dia ny filazana fiadanana sy filaminana sandoka, dia tsofin’ny rivotra hivoaka amin’ny alalan’ireo varavarankely misokatra; fa ny hafatr’ity tantara ity dia ny hafatry ny rivotra avy any atsinanana. Io hafatra io no rivotra mahery an’i Isaia izay sakanana amin’ny andron’ny rivotra avy any atsinanana; io no rivotra efatra ao amin’i Jaona izay ferana mandritra ny fotoan’ny fanisiana tombo-kase ireo iray hetsy sy efatra alina sy efatra arivo.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Ny anjely dia mitana mafy ny rivotra efatra, aseho ho toy ny soavaly masiaka mitady hiala amin’ny famatorana ka hirohotra manerana ny tany rehetra, mitondra fandringanana sy fahafatesana amin’izay lalany.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.
“Moa hatory va isika eo amin’ny sisin’ny tontolo mandrakizay mihitsy? Moa hatina sy mangatsiaka ary maty va isika? Endrey, enga anie ka ho ao amin’ny fiangonantsika ny Fanahy sy fofon’Andriamanitra, ka hovelomina ao amin’ny olony izany, mba hahafahan’izy ireo mitsangana amin’ny tongony ka ho velona.” Manuscript Releases, volume 20, 217.
Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”
Izay mandà izany hafatry ny rivotra avy any atsinanana, dia tsofin’ny rivotra hivoaka eo am-baravarankely—dia ilay tandindon’ny fikomiany indrindra. Ny fako avy amin’ny fahadisoana dia miraikitra mandrakizay amin’ilay sokajin’olona adala izay tsy manana diloilo. Efraima dia niray tamin’ny sampiny indray. Nolaviny ny fitomboan’ny fahalalana momba ny fotoanan’ny fanisiana tombo-kase, sy ny fifandraisany amin’ny finoana silamo amin’ny loza fahatelo. Havadik’Andriamanitra ho “henatra” ny voninahitry ny hafatra sandoky ny ranonorana farany ataon’izy ireo.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.
Ny oloko dia ringana noho ny tsy fahalalana; satria ianao nandà ny fahalalana, dia holaviko kosa ianao, mba tsy ho mpisorona ho Ahy intsony; ary noho ianao nanadino ny lalàn’Andriamanitrao, dia hanadino ny zanakao kosa Aho.
As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.
Araka ny nitomboany no nanotany tamiko; koa hovàko ho fahafaham-baraka ny voninahiny. Ny fahotan’ny oloko no haniny, ary ny fony dia apetany amin’ny helony. Koa ho tahaka ny olona ny mpisorona; ary hovaliako izy araka ny lalany, sady hovelarako amin’ny asany izy. Fa hihinana izy, nefa tsy ho voky; hijangajanga izy, nefa tsy hitombo; satria efa nitsahatra tsy nihaino an’i Jehovah izy. Ny fijangajangana sy ny divay ary ny ranom-boaloboka vaovao no manaisotra ny saina. Ny oloko manontany torohevitra amin’ny hazony voasokitra, ary ny tehiny no manambara aminy; fa ny fanahin’ny fijangajangana no nampivily azy, ary nijangajanga izy ka niala tsy ho eo ambanin’Andriamaniny. Eo an-tampon’ny tendrombohitra no amonoany fanatitra, ary eo amin’ny havoana no andoroany ditin-kazo manitra, dia eo ambanin’ny hazo ôka sy ny popola ary ny olma, satria tsara ny alokalony; koa ny zanakareo-vavy dia hijangajanga, ary ny vinantonareo-vavy dia hijangajanga amin’olon-kafa. Tsy hosaziko ny zanakareo-vavy raha mijangajanga izy, na ny vinantonareo-vavy raha mijangajanga amin’olon-kafa; fa izy lehilahy kosa misaraka miaraka amin’ny vehivavy janga, ary miara-manao fanatitra amin’ny vehivavy vetaveta; koa ny olona tsy manam-pahazavan-tsaina dia ho lavo.
Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.
Na dia mijangajanga aza ianao, ry Isiraely, aoka tsy hanota kosa Joda; ary aza mankany Gilgala ianareo, na miakatra ho any Betavena, ary aza mianiana hoe: Velona Jehovah. Fa Isiraely mihemotra tahaka ny ombivavy vavy maditra; ankehitriny Jehovah dia hiandry azy toy ny zanak’ondry eny amin’ny tany malalaka.
Ephraim is joined to idols: let him alone.
Efraima dia tafaray amin’ny sampy; avelao izy ho amin’izany.
Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.
Ny fisotrony dia marikivy; nijangajanga mandrakariva izy; ny mpanapaka azy dia tia amin-kenatra hoe: Omeo ianareo. Ny rivotra no namatotra azy tamin’ny elany, ary ho menatra izy noho ny fanatiny. Hosea 4:6–19.
The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.
Ny fako izay esorina dia samy ny virijina adala sy ny fampianaran-diso izay ifamatorany. Isika dia izay hanintsika; ary nolavin’izy ireo ny hafatry ny rivotra avy any atsinanana, fa nofidiny kosa ny lainga izay mitondra fitaka mahery manaraka azy, ka dia nanjary niray tamin’ny hafatra sandoka momba ny fiadanana sy ny filaminana, dia ny ranonorana farany, izy ireo. Ny divay vaovao ao amin’i Joela dia voakapa tsy ho eo am-bavany, eo indrindra amin’izay ahatongavan’i Jeremia ho vavan’Andriamanitra.
“In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.
“Rehefa mandà ny fahamarinana ny olona, dia mandà Ilay Loharano niaviany. Rehefa manitsakitsaka ny lalàn’Andriamanitra izy, dia mandà ny fahefan’Ilay Mpanome lalàna. Mora tahaka ny fanaovana sampy amin’ny hazo na vato ihany ny fanaovana sampy amin’ny fampianaran-diso sy ny tsangan-kevitra sandoka. Amin’ny fanehoana diso ny toetran’Andriamanitra no itarihan’i Satana ny olona hihevitra Azy amin’ny endrika tsy marina. Amin’ny maro, dia sampy filôzôfika no atsangana eo amin’ny toeran’i Jehovah; fa Andriamanitra velona kosa, araka izay ambarany ao amin’ny Teniny, ao amin’i Kristy, ary ao amin’ny asan’ny famoronana, dia vitsy no mivavaka Aminy. An’arivony no manandratra ny zavaboary ho andriamanitra, raha mandà an’Andriamanitry ny zavaboary kosa izy. Na dia amin’ny endrika hafa aza, dia mbola misy tokoa ny fanompoan-tsampy ao amin’ny tontolo kristiana ankehitriny, tahaka ny nisiany teo amin’ny Isiraely fahiny tamin’ny andron’i Elia. Ny andriamanitry ny maro izay milaza tena ho hendry, dia ny an’ny filôzôfa, ny poety, ny mpanao politika, ny mpanao gazety—ilay andriamanitry ny faribolana voakolokolo sy manara-penitra, an’ny oniversite sy kolejy maro, ary na dia an’ny sampam-pampianarana teolojika sasany aza—dia zara raha tsara noho Bala, andriamanitry ny masoandron’i Fenisia.” The Great Controversy, 583.
At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.
Tamin’ny fisarahana ny tena izy sy ny sandoka ao amin’ny nofin’i Miller, ny rivotra no mitondra ny virjiny sandoka hivoaka, raha ny Tompo kosa manisy tombo-kase ny ampakariny mandritra ny fitsapana anatiny omega amin’ny varavarankely misokatra.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Indro, Izaho haniraka ny irako, ary izy hanomana ny lalana eo alohako; ary ny Tompo, Izay tadiavinareo, dia ho tonga tampoka ao amin’ny tempoliny, dia Ilay iraky ny fanekena, Izay ifalianareo; indro, avy Izy, hoy Jehovah, Tompon’ny maro. Fa iza no hahazaka ny andro fihaviany? ary iza no hahatohitra raha miseho Izy? fa Izy dia tahaka ny afon’ny mpandrendrika, ary tahaka ny savonin’ny mpanasa lamba; ary hipetraka tahaka ny mpandrendrika sy mpanadio volafotsy Izy; ary hodioviny ny taranak’i Levy, sady hodioviny tahaka ny volamena sy ny volafotsy izy, mba hanaterany fanatitra amin’ny fahamarinana ho an’i Jehovah. Ary amin’izany dia ho sitrak’i Jehovah ny fanatitr’i Joda sy Jerosalema, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Malakia 3:1–4.
The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.
Ny zanak’i Levy dia zanak’ireo Levita izay nahatoky tamin’ny fitsapana ny sarin’ny bibidia tamin’ny andron’i Aarona, ary avy eo indray tamin’ny fitsapana ny sarin’ny bibidia tamin’ny andron’i Jeroboama. Izy ireo no mandalo ny fitsapana ny sarin’ny bibidia, izay fitsapana anapahana ny anjara mandrakizainy, ary ilay fitsapana izay tsy maintsy lalovany—alohan’ny hanombohana antsika tombo-kase.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
“Nasehon’ny Tompo tamiko mazava tsara fa ny sarin’ilay bibidia dia hatsangana alohan’ny hifaranan’ny fotoam-pahasoavana; fa izy no ho fitsapana lehibe ho an’ny vahoakan’Andriamanitra, izay hanapahana ny anjarany mandrakizay.
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Ity no fizahan-toetra tsy maintsy handalovan’ny vahoakan’Andriamanitra alohan’ny hanisiana tombo-kase azy. Izay rehetra nanaporofo ny fahatokiany tamin’Andriamanitra tamin’ny fitandremana ny lalàny sy tamin’ny fandavany tsy hanaiky sabata sandoka, dia hosoratana eo ambanin’ny fanevan’i Jehovah Tompo Andriamanitra, ary handray ny tombo-kasen’Andriamanitra velona. Fa izay mahafoy ny fahamarinana avy any an-danitra ka manaiky ny sabatan’ny Alahady, dia handray ny mariky ny bibidia” The Seventh-day Adventist Bible Commentary, volume 7, 976.
The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.
Ny fitsapana momba ny sarin’ilay bibidia no fitsapana mialoha ny fitsapana momba ny mariky ny bibidia amin’ny lalàn’ny Alahady, ary tsy maintsy lalovana izany alohan’ny hihidinan’ny varavarana.
It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.
Izany no fitsapana izay manadio ny marina ary koa mampisaraka ny marina amin’ny tsy marina. Izany no fitsapana izay ahitana an’i Daniela sy Sadraka sy Mesaka ary Abednego ho tsara tarehy kokoa sy matavy noho ireo izay nihinana ny sakafon’i Babylona. Ny antoko iray dia nihinana ny mofon’ny Lanitra, ary ny antoko iray kosa ny mofon’i Babylona. Izany no fitsapana ny mofo tao amin’ny synagoga tany Kapernaomy.
Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.
Eo ivelany, ny fotoam-pitsapana iainantsika ankehitriny dia ny fitsapana ny sarin’ilay bibidia, dia ny firaisan’ny fiangonana sy ny fanjakana ao anatin’i Etazonia. Ny fotoam-pitsapana anatiny mifanandrify amin’izany kosa dia manavaka sokajin-virijiny iray izay maneho ny sarin’ny maha-olombelona, sy sokajin-virijiny iray hafa izay maneho ny sarin’ny maha-Andriamanitra mitambatra amin’ny maha-olombelona. Rehefa avy namaritra ny fanadiovana sy fanesorana ny loto amin’ny Levita i Malakia, dia manolotra fitsapana Andriamanitra.
And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.
Ary hanatona anareo Aho mba hitsara; ary ho vavolombelona haingana hiampanga ny mpamosavy sy ny mpijangajanga ary ny mpianiana lainga, sy ireo mampahory ny mpikarama amin’ny karamany, ny mpitondratena sy ny kamboty, ary ireo manilikilika ny vahiny tsy hahazo ny rariny tokony ho azy, sady tsy matahotra Ahy, hoy Jehovah, Tompon’ny maro.
For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.
Fa Izaho no Jehovah, tsy miova; koa ianareo, ry taranak’i Jakoba, dia tsy levona. Malakia 3:5, 6.
The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.
Ny fitsapana voalohany dia ny hatahotra an’Andriamanitra, ary ilay antokon’olona izay tsy nahatana ny fizahan-toetran’ny Iraky ny Fanekena dia tononina avy eo amin’ny fanamelohana dimy, iray isanisany ho an’ireo virijina adala, mifanaraka amin’ny hoe fadiranovana, ory, mahantra, jamba, mitanjaka; toetra dimy ara-paminaniana ho an’ireo virijina adala dimy, izay voafintina ao ambanin’ilay andian-teny hoe: “ary tsy matahotra Ahy.” Ireo no tsy nahatafita ilay fitsapana alfa voalohany fototra. Tsy nahomby izy ireo satria tsy nahatakatra fa Andriamanitra tsy miova mandrakizay. Ireo no tsy nahatafita ilay fitsapana alfa ivelany fototra tamin’ny 2024.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Misy lesona azo ianarana avy amin’ny tantaran’ny lasa; ary antsoina ho amin’izany ny saina, mba hahazoan’ny rehetra fa miasa amin’ny làlana iray ihany Andriamanitra ankehitriny tahaka izay efa nataony hatramin’izay. Hita eo amin’ny asany sy eo anivon’ny firenena ankehitriny ny tànany, tahaka izany indrindra no efa niseho hatramin’ny fotoana nanambaràna voalohany ny filazantsara tamin’i Adama tao Edena.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Misy vanim-potoana izay teboka manan-danja eo amin’ny tantaran’ny firenena sy ny fiangonana. Ao amin’ny fitondran’Andriamanitra, rehefa tonga ireo krizy samihafa ireo, dia omena ny fahazavana ho an’izany fotoana izany. Raha raisina izany, dia misy fandrosoana ara-panahy; raha lavina kosa, dia manaraka ny fihemorana ara-panahy sy ny faharavan-tsambo. Ny Tompo, ao amin’ny Teniny, dia nampibaribary ny asa fanafihan’ny filazantsara araka izay nanatanterahana azy tamin’ny lasa, ary mbola hatao amin’ny ho avy, hatramin’ny fifandonana famaranana, rehefa hanao ny hetsika mahagaga farany ataony ireo hery satanika.” Bible Echo, 26 Aogositra 1895.
Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.
Tsy hitan’ny Laodiseana fa tsy miova mandrakariva ny fitondran’Andriamanitra amin’ny olona. Raha raisina ny fahazavana, na ny diloilo, dia misy fitahiana; raha tsy izany, dia faharavana tanteraka no vokany.
“In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.
“Tamin’ireo andro lasa, ny Tompo Andriamanitry ny lanitra dia nanambara ny zava-miafiny tamin’ny mpaminaniny. Ny ankehitriny sy ny hoavy dia samy mazava eo anatrehany. Ny feon’Andriamanitra dia manakoako mandritra ny taonjato mifandimby, milaza amin’ny olona izay hitranga. Ny mpanjaka sy ny andriana dia samy mandray ny toerany amin’ny fotoana voatendriny avy. Mihevitra izy fa manatanteraka ny fikasany manokana, kanefa raha ny marina dia manatanteraka ny teny izay efa nambaran’Andriamanitra.”
“Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.
“Paoly dia manambara fa ny fitantarana ny fifandraisan’Andriamanitra tamin’ny olombelona tamin’ny lasa dia ‘voasoratra ho fananarana antsika, izay niharan’ny faran’izao tontolo izao.’ Ny tantaran’i Daniela dia nomena antsika ho fananarana. ‘Ny zava-miafin’i Jehovah dia ao amin’izay matahotra Azy.’ Mbola velona sy manjaka ihany ny Andriamanitr’i Daniela. Tsy nakatony tamin’ny olony ny lanitra. Tahaka ny tamin’ny andron’ny Jiosy, dia toy izany koa amin’izao andro izao, Andriamanitra dia manambara ny zava-miafiny amin’ny mpanompony, dia ny mpaminany.”
“The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’
Hoy ny apostoly Petera hoe: “Ary manana ny teny faminaniana izay vao mainka azo antoka kokoa isika; ka tsara no anaovanareo azy ho zava-tandremana, tahaka ny jiro mamirapiratra ao amin’ny toerana maizina, mandra-pahazavan’ny andro sy iposahan’ny kintan’ny maraina ao am-ponareo; fantatrareo indrindra aloha izao, fa tsy misy faminaniana ao amin’ny Soratra Masina avy amin’ny fanazavana ataon’ny tena manokana. Fa ny faminaniana tsy nentin’ny sitrapon’olona fahiny, fa olona masina avy amin’Andriamanitra no niteny araka ny nitondran’ny Fanahy Masina azy.”
“The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.
Ny tsy mino sy tsy matahotra an’Andriamanitra dia tsy mahafantatra ny maha-zava-dehibe ny famantarana ny andro, izay nambara mialoha tao amin’ny tenin’ny faminaniana. Noho ny tsy fahalalana dia mety handà ny handray ny firaketana nomen’ny tsindrimandry izy ireo. Fa rehefa ny Kristiana milaza tena ho mpino no miteny amim-panesoana ny amin’ny fomba sy ny fitaovana ampiasain’ilay IZAHO IZAY MISY lehibe hampahafantarana ny fikasany, dia mampiseho ny tenany ho tsy mahalala na ny Soratra Masina na ny herin’Andriamanitra izy ireo. Fantatry ny Mpamorona tsara izay singa ifampiraharahany ao amin’ny toetra maha-olombelona. Fantany izay fomba tokony hampiasaina mba hahazoana ny vokatra irina.
“Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.
Tsy maharitra ny tenin’olona. Izay manao ny fanambaran’olona ho ianteherany dia tokony hihorohoro tokoa; fa indray andro any dia ho tahaka ny sambo vaky izy. Tsy mety diso ny tenin’Andriamanitra, ary maharitra mandrakizay. Hoy Kristy: “Lazaiko aminareo marina tokoa: Mandra-pahafoan’ny lanitra sy ny tany, dia tsy hisy ho foana akory amin’ny lalàna na dia litera iray, na tendron-tsoratra iray aza, mandra-pahatanterak’izy rehetra.” Ny tenin’Andriamanitra dia haharitra mandritra ny taona tsy manam-pahataperan’ny mandrakizay. Youth Instructor, 1 Desambra 1903.
God never changes and He works upon the same lines as He has always done.
Andriamanitra tsy mba miova velively, ary miasa araka ireo tsipika mitovy amin’izay efa nataony hatrizay Izy.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Ny asan’Andriamanitra eto ambonin’ny tany dia mampiseho, hatramin’ny taranaka fara mandimby, fitoviana manaitra eo amin’ny fanavaozana lehibe rehetra na hetsika ara-pivavahana rehetra. Tsy miova mandrakariva ny foto-kevitra iasan’Andriamanitra amin’ny olona. Ny hetsika lehibe amin’izao andro izao dia manana tandrify amin’ireo tamin’ny lasa, ary ny fanandraman’ny fiangonana tamin’ny andro fahiny dia manana lesona sarobidy indrindra ho an’ny androntsika ankehitriny.” The Great Controversy, 343.
Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.
Ny toko fahatelo ao amin’i Malakia, andininy efatra voalohany, dia manondro ilay iraka manamboatra ny lalana ho an’Ilay Iraky ny Fanekena, ary ny fanadiovana sy fanalàna tain-dratsy ny Levita. Avy eo ny Tompo dia manambara fitsarana amin’i Laodikia, ka mampahafantatra fa tsy matahotra an’Andriamanitra izy ireo, izany hoe tsy nahavita ny fizahan-toetra fototra, dia ny alfa, an’ny anjely fahatelo. Ny tsy fisian’ny fahatahorany dia maneho fandavana an-tsitrapo ny fahalalana, ary ny tontolon’izany fahalalana laviny izany dia ny fanekena ny tantaran’ilay iraka manamboatra ny lalana sy Ilay Iraka Masina manaraka azy. Ny mpaminany rehetra dia manondro ny andro farany, ary tsy hisy antony hanondroana hetsika fanavaozana sandoka, raha tsy misy ny tena izy.
“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.
“Nefa tsy nijanona tsy nanao na inona na inona Satana. Ankehitriny izy dia niezaka hanao izay efa niezahany natao tamin’ny hetsika fanavaozana rehetra hafa—dia ny hamitaka sy handringana ny olona amin’ny fanolorany hosoka ho solon’ny asa marina. Tahaka ny nisian’ny Kristy sandoka tamin’ny taonjato voalohany amin’ny fiangonana kristiana, dia nisy koa mpaminany sandoka nipoitra tamin’ny taonjato fahenina ambin’ny folo.” The Great Controversy, 186.
The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:
Ny tontolon-kevitra ao amin’ireo andininy enina voalohany ao amin’ny Malakia toko faha-telo dia ny fanadiovana sy fanamasinana ny Levita ao amin’ilay hetsika fanavaozana an’ireo efatra amby efatra alina sy iray hetsy. Ny ho avy miandry an’i Amerika dia na io hetsika io tokoa, na iray amin’ireo sandoka maro. Avy eo dia milaza i Malakia:
Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.
Hatrany andro tamin’ny razanareo dia efa niala tamin’ny didiko ianareo ka tsy nitandrina izany. Miverena amiko, dia hiverina aminareo Aho, hoy Jehovah, Tompon’ny maro. Malakia 3:7.
The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.
Ny fikomiana miandalana nandritra ireo taranaka efatra no fampidirana sy toe-javatra ametrahana ny bokin’i Joela, ary i Malakia eto dia manondro io fikomiana miandalana io ihany rehefa milaza hoe: “hatramin’ny andron’ny razanareo aza dia efa niala ianareo.” Hatramin’ny taona 1863, dia tamin’ny andron’ny razan’ny taranaka voalohan’ny fikomiana no vao mainka nitombo hatrany ny fialan’izy ireo lavitra sy lavitra kokoa niala tamin’Andriamanitra. Ny fanambarana manohitra ny fahotany mitohy dia malefahin’ilay antso laodikiana izay, amin’ny feo feno alahelo, mampanantena fa raha miverina ihany izy ireo, dia hiverina aminy Andriamanitra.
But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.
Nefa hoy ianareo hoe: Amin’inona no hiverenanay? Moa handroba an’Andriamanitra va ny olona? Kanjo efa nandrobana ahy ianareo. Nefa hoy ianareo hoe: Amin’inona no nandrobana anay Anao? Tamin’ny ampahafolony sy ny fanatitra. Voaozona amin’ny ozona ianareo; fa efa nandrobana ahy ianareo, dia ity firenena iray manontolo ity aza.
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.
Ento avokoa ny ampahafolon-karena rehetra ho ao amin’ny trano firaketana, mba hisy hanina ao an-tranoko; ary izahao toetra Aho ankehitriny amin’izany, hoy Jehovah, Tompon’ny maro, raha tsy hovohako ho anareo ny varavaran’ny lanitra ka handrotsahako fitahiana ho anareo mandra-pahalanin’ny fitoeran-toerana azy.
And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.
Ary handriko noho ny aminareo ilay mpandringana, ka tsy handringana ny vokatry ny taninareo izy; ary ny voalobokareo any an-tsaha tsy handatsaka ny voany alohan’ny fotoany, hoy Jehovah, Tompon’ny maro. Ary ny firenena rehetra hiantso anareo hoe sambatra; fa ho tany mahafinaritra ianareo, hoy Jehovah, Tompon’ny maro. Malakia 3:5–12.
The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.
Ang panlabas na pundasyonal na pagsubok na alpha ng 2024 ay sinusundan ng panloob na pangwakas na pagsubok ng 2026. Ang pangwakas na pagsubok na iyon ay nagaganap kapag nabubuksan ang mga dungawan ng langit, at ang tatlong lugar kung saan kinikilala ang mga bukás na dungawang iyon sa konteksto ng nagtatagumpay na iglesya ay ang Malakias 3, ang panaginip ni Miller, at Apocalipsis 19. Ang Malakias ang alpha, ang panaginip ni Miller ang gitna, at ang Apocalipsis ang omega. Ang pagsubok ay inilalarawan ni Cristo, bilang lalaking may sipilyong pang-alis ng dumi, na inihahagis ang mga hiyas sa kabaong. Ang mga hiyas na iyon ay kapuwa mga katotohanang ganap na nakaayos ayon sa kanilang pagkakasunud-sunod, at ang nalabi. Ang kamalig ay ang dako kung saan tinitipon at ipinamamahagi ang pagkain. Gaya ng pagsubok ng manna, ng pagsubok sa Capernaum, at ng Tinapay ng Langit—ang “pagkain” ang paksa.
The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”
Ny “hena” dia menaka ao amin’ny fanoharana momba ny virijiny, ary izy no maneho ny toetra, ny Fanahy Masina, ary ny hafatra ara-paminaniana izay mitondra ny Fanahy Masina ao am-po sy ao an-tsain’ireo izay mampivelatra ny toetran’i Kristy. Ny “hena” dia ilay “divay vaovao” ao amin’i Joela izay nesorina tamin’ireo mamo ao Efraima. Mba handresena ny fitsapana anatiny momba ny tempolin’ny vato fehizoro farany an’ny anjely faharoa dia tsy maintsy efa nandresy ny fitsapana fototra voalohany, izay alpha, eo ivelany ianao. Raha tsy nanaiky ny fanorenana ianao, dia tsy afaka ho isan’ny tempoly izay atsangana eo ambonin’ny fanorenana; fa raha tsy isan’ireo izay nandresy izany fitsapana fototra izany ianao, dia hanorina ny tranonao ara-panahy sandoka eo ambonin’ny fasika. Jaona no miantso izany trano ara-panahy sandoka izany hoe “ny synagogan’i Satana”, ary Jeremia kosa hoe “ny fiangonan’ny mpaneso.”
Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.
Ento avokoa ny fahafolonkarena sy ny fanatitra ho ao an-trano firaketana no fitsapana anatiny izay ametrahana ny tombo-kase. Ilay lehilahy nitondra borosy fanadiovana dia nanipy ny sisa amin’ny olon’Andriamanitra ho ao anatin’ilay vata efa nitarina, ary tamin’izany no nanehoany an-tsary ny asa fanaterana ny fahafolonkarena rehetra ho ao an-trano firaketana. Ny Levita no fanatitra asandratra rehefa mandatsaka fitahiana avy amin’ny varavaran’ny lanitra Izy. Ny firavak’ilay lehilahy nitondra borosy fanadiovana dia ny sisa amin’ny olony, ary ao amin’ny Isaia toko fahenina ireo olon’ny sisa ireo dia faritana ho fahafolonkarena.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
Dia hoy izaho nanao hoe: Tompoko, mandra-pahoviana? Ary Izy namaly hoe: Mandra-paharavan’ny tanàna ka tsy hisy mponina, ary ny trano tsy hisy olona, ary ny tany ho lao dia lao tokoa; ary Jehovah hampanalavitra ny olona any lavitra, ka hisy fandaozana lehibe eo afovoan’ny tany. Kanefa mbola hisy ampahafolony ao aminy, ary hiverina izany, nefa ho levona; tahaka ny hazo teil sy tahaka ny hazo ôka, izay mbola misy votoatiny ao aminy, rehefa mihintsana ny raviny; dia toy izany no hahavotoatin’izany ny voa masina. Isaia 6:11–13.
The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.
Ny Tompo dia manondro fa ny fanontaniana hoe: “Mandra-pahoviana?” eo amin’ny vavolombelona maromaro dia manondro ny lalàn’ny Alahady, ary ao amin’ny andininy faha-telon’ny Isaia enina dia manambara ny anjely hoe: “Masina, masina, masina, Jehovah, Tompon’ny maro; heniky ny voninahiny ny tany rehetra.” Ampifandraisin-dRahavavy White amin’ilay anjely mahery ao amin’ny Apokalypsy valo ambin’ny folo izany.
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.
“Raha hitan’izy ireo [ny anjely] ny ho avy, amin’ny fotoana izay hahafeno ny tany rehetra ny voninahiny, dia mifamaly amin’ny hira fiderana mandresy sy mirindra tsara izy ireo manao hoe: ‘Masina, masina, masina, no Jehovah Tompon’ny maro.’ Feno fahafaham-po tanteraka izy ireo amin’ny fanomezam-boninahitra an’Andriamanitra; ary eo anatrehany, eo ambanin’ny tsiky fankasitrahany, dia tsy maniry na inona na inona mihoatra noho izany izy. Amin’ny fitondrana ny endriny, amin’ny fanaovana ny fanompoany sy amin’ny fiankohofana aminy, dia tratra tanteraka ny faniriany ambony indrindra.” Review and Herald, 22 Desambra 1896.
Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.
Isaia toko fahenina dia manondro ny 9/11, fotoana izay nanazavan’ny voninahitry ny feo voalohany amin’ireo feo roa ao amin’ny Apokalypsy toko fahavalo ambin’ny folo ny tany. Rehefa nanontany i Isaia hoe: “mandra-pahoviana?” dia faritana ho ny vanim-potoana manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady ny tantaran’io toko io, izay ahatongavan’ilay feo faharoa. Ampahafantarin’i Isaia antsika fa amin’ny fotoanan’ny lalàn’ny Alahady dia hisy sisa—izay ampahafolon-karena. Manana votoatiny ao anatiny ny sisa—menaka ao anatin’ny fanakiny.
But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.
Nefa mbola hisy ampahafolon’izany [ampolon-karena], ka hiverina izany, ary hohanina; tahaka ny hazo teil sy tahaka ny ôka, izay mbola misy aina ao aminy, raha mihintsana ny raviny: dia toy izany ny taranaka masina no ho fototr’izany. Isaia 6:13.
The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.
Ny “ampahafolony” dia ireo izay “niverina” ho setrin’ny antson’i Malakia sy Jeremia koa mba hiverina. Hazo avy amin’ny olombelona izy ireo, mitambatra amin’ny maha-Andriamanitra (ny voa masina). Hohanina izy ireo, satria tsy iraka ihany izy ireo, fa saina famantarana ny mofo ahetsiketsika amin’ny Pentekosta; izy ireo no hafatra hohanin’ny Jentilisa.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiko indray, ka hijoro eo anatrehako ianao; ary raha sarahinao amin’ny zava-dratsy ny zava-tsara, dia ho tahaka ny vavako ianao; aoka izy ireo no hiverina aminao, fa ianao kosa aza miverina aminy. Jeremia 15:19.
Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.
I Jeremia dia maneho ireo izay nihinana ny hafatra teo an-tànan’ilay anjely, izay ny alpha sy fitsapana fototra asehon’ny 11 Aogositra 1840, 1888, ary 9/11; fa hoy izy: hitako ny teny ka nohaniko.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
Hita ny teninao, ka dia nohaniko izany; ary ny teninao no fifaliako sy firavoravoan’ny foko; fa ny anaranao no iantsoana ahy, Jehovah, Andriamanitry ny maro. Jeremia 15:16.
Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.
I Jeremia dia nantsoina tamin’ny anaran’Andriamanitra rehefa nihinana ilay bokikely teny an-tanan’ilay anjely izy, ary izany hafatra izany dia niteraka fifaliana sy firavoravoana, mifanohitra amin’ny henatra. Rehefa omena an’i Jeremia ny anaran’Andriamanitra, dia misolo tena ireo iray hetsy sy efatra alina sy efatra arivo izay Filadelfiana izy.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Izay maharesy no hataoko andry ao amin’ny tempolin’Andriamanitro, ary tsy hivoaka intsony izy; ary hosoratako eo aminy ny anaran’Andriamanitro sy ny anaran’ny tanànan’Andriamanitro, dia Jerosalema vaovao, izay midina avy any an-danitra avy amin’Andriamanitro; ary hosoratako eo aminy ny anarako vaovao. Apokalypsy 3:12.
Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.
Nohanin’i Jeremia ny hafatry ny 9/11 ary niaritra ny fahadisoam-panantenana tamin’ny 18 Jolay 2020.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.
Tsy niara-nipetraka tamin’ny fivorian’ny mpaneso aho, na nifaly; nipetraka nitokana aho noho ny tananao; fa nofenoinao fahatezerana aho. Nahoana no maharitra mandrakariva ny fanaintainiako, ary tsy azo sitranina ny feriko, izay mandà tsy ho sitrana? Moa ho tonga amiko tahaka ny mpandainga va Hianao, sy tahaka ny rano diso fanantenana? Jeremia 15:17, 18.
Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.
Ny “fiangonan’ireo mpaneso” ao amin’i Jeremia dia ilay “synagogan’i Satana” ao amin’i Filadelfia sy Smyrna, izay milaza fa Jiosy izy, nefa tsy izany. Tsy nifaly Jeremia, fa ny hafatra izay notorìny dia hafatra sandoka, ka henatra ihany no naterany, fa tsy fifaliana. Ilay “ratra mandrakizay izay tsy nety ho sitrana” an’i Jeremia dia ireo telo andro sy tapany izay nifalian’ny fiangonan’ireo mpaneso, raha i Jeremia sy i Mosesy ary i Elia kosa maty teo amin’ny làlana namakivaky ny lohasahan’ny taolana maina maty. Teo afovoan’izany fotoana feno fisalasalana sy tsy fahazoana antoka izany, dia nangataka an’i Jeremia hiverina ny Tompo.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiko indray, ka hijoro eo anatrehako ianao; ary raha avoakanao ny sarobidy hiala amin’ny tsinontsinona, dia ho tahaka ny vavako ianao; aoka izy ireo hiverina aminao, fa aza ianao no hiverina aminy. Ary hataoko rindrina varahina mafy orina eo anatrehan’ity firenena ity ianao; hiady aminao izy, nefa tsy haharesy anao; fa Izaho momba anao hamonjy sy hanafaka anao, hoy Jehovah. Ary hanafaka anao amin’ny tanan’ny ratsy fanahy Aho, ary hanavotra anao amin’ny tanan’ny mahatahotra. Jeremia 15:19–21.
If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.
Raha hiverina i Jeremia, dia hataon’Andriamanitra tafika izy, aseho ho toy ny manda varahina izay hiadian’ny “ratsy fanahy” sy ny “mahatahotra” samy izy, nefa tsy haharesy. Izany no tafiky ny soavaly fotsy miaraka amin’ny mpitaingin-tsoavaly mitafy fanamiana rongony fotsy. Io tafika io, na io manda varahina io, dia atsangana rehefa miverina i Jeremia; raha ary rehefa manavaka ny sarobidy amin’ny vetaveta izy. Ao amin’ny Ezekiela toko fahafito amby telopolo, ny tafika izay lazain-dRahavavy White fa vahoaka sisa tavela an’Andriamanitra dia mitsangana rehefa tafaverina izy ireo. Miverina ny sisa, avy eo mitsangana ho tafika mahery izy, rehefa manavaka ny sarobidy sy ny vetaveta izy ireo, ary amin’izany dia tonga vavan’Andriamanitra. Tsy maintsy mizara marina ny tenin’ny fahamarinana izy ireo, ka manavaka ny akofa amin’ny vary, satria mampiasa ireo fitsipika ireo ihany izay noraisin-drainy izy, izay mpanoto varimbazaha nahay manokana tamin’ny fanomanana ny mofo tena tsara indrindra. Raha manavaka ny sarobidy amin’ny vetaveta izy ireo, ny fahamarinana amin’ny fahadisoana, dia ho mpiambina napetrak’Andriamanitra izy rehefa Andriamanitra manavaka ny ratsy fanahy sy ny hendry.
Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.
Namaly ny antso hiverina i Jeremia tamin’ny 2023; ary avy eo, tamin’ny 2024, dia diso fanantenana izy raha nisaraka teo amin’ilay fizahan-toetra fototra momba an’i Roma mametraka ny fahitana ny vondrona lehibe iray. Nanasaraka araka ny marina ny sarobidy tamin’ny vetaveta i Jeremia, ny fahamarinana tamin’ny fahadisoana, ary nanohy hatrany mandra-pahatongan’ny fizahan-toetra anatiny omega tamin’ny fisokafan’ny varavaran’ny lanitra. Rehefa misokatra ny lanitra, ny fiangonana mpandresy dia efa niomana. Nandalo ny fizahan-toetra fototra ivelany alpha izy, ary avy eo dia nandalo ny fizahan-toetra anatiny omega momba ny varavaran’ny lanitra. Na mandalo izy ka tonga anisan’ny tafik’Andriamanitra, na tsofin’ny rivotra hivoaka avy eo am-baravarankely. Ario any an-tsaha lehibe izy, tahaka an’i Sebna ao amin’ny Isaia roa amby roapolo, na ario ao anaty vata. Na ario ao anaty vata izy, na ario hiala ao amin’ny tempoly, tahaka ny nanarian’i Nehemia an’i Tobia, na tahaka ny nandroahan’i Kristy ny mpanakalo vola. Rehefa manipy ny firavaka ao anaty vata ilay lehilahy mitondra borosy fanadiovana vovoka, dia na ny Tenin’Andriamanitra ao anatin’ny rafitra vaovaon’ny fahamarinana no tiana ambara amin’ilay vata, na ny tempolin’Andriamanitra no tiana ambara amin’ilay vata; samy tandindon’i Kristy izy roa, ary tsy tokony hozarazaraina i Kristy.
Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.
Misaratsaraka va Kristy? Moa Paoly va nohomboana tamin’ny hazo fijaliana ho anareo? Sa tamin’ny anaran’i Paoly va no nanaovana batisa anareo? 1 Korintiana 1:13.
Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.
Tsy nisaraka tamin’i Paoly i Kristy. Tsy nisaraka tamin’ny maha-olona an’i Paoly ny maha-Andriamanitra. Rehefa Paoly, ilay olombelona, no nanao batisa tamin’ny anaran’ny maha-Andriamanitra, dia tsy nisy fisarahana, satria ny iraka olombelona dia miray amin’ny hafatra avy amin’Andriamanitra. Nifamatotra tamin’ny maha-Andriamanitra i Paoly, tahaka ny nifamatoran’i Efraima tamin’ny sampiny.
Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.
Ireo ao amin’ny nofin’i Miller izay atsipy ao amin’ny tempoly (vata), dia ny ampahafolony ao amin’ny Malakia toko fahatelo, izay tsy maintsy entina ao amin’ny trano fitahirizana, izay itehirizana sy izarana ny sakafo. Izany trano fitahirizana izany dia ny tempolin’ilay iray hetsy sy efatra arivo amby efatra alina, na araka ny nambaran’i Petera hoe: “trano ara-panahy, fisoronana masina.” Ny vata dia ny trano ara-panahy, ary ny firavaka vatosoa dia ny fisoronana. Noho izany antony izany no anoratana ny nofin’i Miller eo amin’ny pejy “81,” tandindon’ny Mpisoronabe Masina mitambatra amin’ny mpisorona olombelona valo-polo.
In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”
Ao amin’ny nofin’i Miller, ilay lehilahy mitondra borosy fanadiovana vovoka dia maneho ny fitondrana ny firavaka, (izay fahafolonkarena ao amin’i Isaia sy fanatitra ao amin’i Malakia), rehefa manipy ireo firavaka ao amin’ny tempoly Izy, izay trano firaketana, izay vata fitahirizana. Matetika dia misy fanontaniana roa mifamatotra amin’ny anjely faharoa, ary ny fitsapana omega dia ny anjely faharoa mifandraika amin’ny fitsapana alpha sy ny fitsapana litmus fahatelo. Ny antso dia ny hiverenana, ary izany fiverenana izany dia aseho amin’ny fitondrana ny fahafolonkarena rehetra sy ny fanatitra rehetra ao amin’ny trano firaketana, mba hisy hanina ao an-tranony. Ireo fanontaniana roa eto dia izao: inona no atao hoe “hanina?” ary inona no atao hoe “trano firaketana?”
If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.
Raha ny firavaka no iraka, na raha ny firavaka no hafatra, no mamaritra ny fomba hamaliana ireo fanontaniana roa ireo. Raha ny iraka izany, dia izy ireo no ampahafolon-karena izay mandrafitra ny tempoly, izay atsangana mandrakariva eo amin’ny dingana faharoa. Raha ny hafatra kosa, dia ny hafatry ny Antso Amin’ny Mamatonalina no entina ho amin’ny fahatanterahana amin’ny maha-vatolampy fehizoro ny tempoly, ary amin’ny fanomezam-pahefana ny hafatry ny anjely faharoa.
And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.
Ary hoy Izy nanao hoe: Noho izany antony izany ny lehilahy dia handao ny rainy sy ny reniny ka hikambana amin’ny vadiny; ary izy roroa dia ho nofo iray ihany. Koa amin’izany dia tsy roa intsony izy, fa nofo iray ihany. Koa izay nampiraisin’Andriamanitra dia aoka tsy hampisarahin’olona. Matio 19:5, 6.
We will continue this study in the next article.
Hotohizintsika ao amin’ny lahatsoratra manaraka ity fandalinana ity.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Nampodina ny saiko ho amin’ny fanambaràna ny fiavian’i Kristy voalohany aho. Jaona dia nirahina tamin’ny fanahy sy ny herin’i Elia hanomana ny lalan’i Jesosy. Ireo izay nandà ny fanambaran’i Jaona dia tsy nahazo soa tamin’ny fampianaran’i Jesosy. Ny fanoherany ny hafatra izay nanambara mialoha ny fihaviany no nametraka azy teo amin’ny toerana izay tsy nahafahany nandray mora foana ny porofo matanjaka indrindra fa Izy no Mesia. Satana no nitarika ireo izay nandà ny hafatr’i Jaona handroso mbola lavidavitra kokoa, ka handà sy hanombo azy amin’ny hazo fijaliana aza. Tamin’ny nanaovany izany dia nametraka ny tenany teo amin’ny toerana izay tsy nahafahany nandray ny fitahiana tamin’ny andro Pentekosta, izay tokony ho nampianatra azy ny lalana mankany amin’ny fitoerana masina any an-danitra. Ny triatran’ny efitra lamba tao amin’ny tempoly dia naneho fa ny fanatitra sy ny fombafomba jiosy dia tsy horaisina intsony. Efa natolotra ny Fanatitra Lehibe sady efa nekena, ary ny Fanahy Masina izay nidina tamin’ny andro Pentekosta no nitondra ny sain’ny mpianatra niala tamin’ny fitoerana masina etỳ an-tany ho any amin’ny fitoerana masina any an-danitra, izay nidiran’i Jesosy tamin’ny rany manokana, mba handrotsahany amin’ny mpianany ny soa azo avy amin’ny fanavotany. Fa ny Jiosy kosa dia navela tao anatin’ny haizina tanteraka. Very avokoa ny fahazavana rehetra izay mety ho azony momba ny drafitry ny famonjena, nefa mbola nitoky tamin’ny sorona sy ny fanatitra tsy misy antony izy. Ny fitoerana masina any an-danitra dia efa naka ny toeran’ilay etỳ an-tany, kanefa tsy nanana fahalalana izany fiovana izany izy. Koa noho izany dia tsy nahazo soa tamin’ny fanelanelanan’i Kristy tao amin’ny fitoerana masina izy.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Maro no mijery amin-tahotra ny lalan’ny Jiosy tamin’ny nandavany sy nanomboany an’i Kristy; ary raha mamaky ny tantaran’ny fampahoriana mahamenatra natao Taminy izy, dia mihevitra fa tia Azy, ary tsy ho nandà Azy tahaka an’i Petera, na ho nanombo Azy tahaka ny nataon’ny Jiosy. Kanefa Andriamanitra, Izay mamaky ny fon’ny olona rehetra, dia nampandalo fitsapana izany fitiavana an’i Jesosy izay nolazainy fa tsapany izany. Ny lanitra rehetra dia nijery tamin’ny fahalianana lalina indrindra ny fandraisana ny hafatry ny anjely voalohany. Nefa maro izay nilaza fa tia an’i Jesosy, ary nandatsa-dranomaso raha namaky ny tantaran’ny hazo fijaliana, no naneso ny vaovao mahafalin’ny fihaviany. Raha tokony handray ny hafatra tamin-kafaliana izy, dia nilaza fa fitaka izany. Nankahala ireo izay tia ny fisehoany izy ka nandroaka azy hiala tao amin’ny fiangonana. Ireo izay nandà ny hafatra voalohany dia tsy afaka nahazo tombontsoa tamin’ny faharoa; ary tsy nahazo tombontsoa tamin’ny antso tamin’ny misasakalina koa izy, izay natao hanomanana azy hiditra miaraka amin’i Jesosy amin’ny finoana ao amin’ny fitoerana masina indrindra ao amin’ny fitoerana masina any an-danitra. Ary tamin’ny nandavany ireo hafatra roa teo aloha, dia nampanamaiziny fatratra ny fahalalany ka tsy mahita hazavana ao amin’ny hafatry ny anjely fahatelo izy, izay maneho ny lalana mankamin’ny fitoerana masina indrindra. Hitako fa tahaka ny nanomboan’ny Jiosy an’i Jesosy, dia toy izany koa no nanomboan’ireo fiangonana ara-daza ireo hafatra ireo; koa noho izany dia tsy manana fahalalana ny amin’ny lalana mankamin’ny fitoerana masina indrindra izy, ary tsy afaka mandray tombontsoa amin’ny fanelanelanan’i Jesosy ao. Tahaka ny Jiosy, izay nanolotra ny fanatiny tsy misy ilàna azy, dia manandratra ny vavaka tsy misy ilàna azy ho any amin’ilay efitra izay efa nialan’i Jesosy izy; ary Satana, faly amin’ny fitaka, dia maka endrika ara-pivavahana, ka mitarika ny sain’ireo Kristiana milaza tena ireo ho any aminy, ka miasa amin’ny heriny sy ny famantarany ary ny fahagagana mandainga mba hampiraiketana azy ao amin’ny fandriky ny tenany.” Early Writings, 259–261.