The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.
Ny fahavetavetana maha-rava izay nolazain’i Daniela mpaminany dia famantarana ho an’ny Kristiana amin’ny vanim-potoana telo samy hafa mba handosirany. Nandositra ny Kristiana tao Jerosalema rehefa nahita ny fanevan’ny tafika romana nanodidina an’i Jerosalema tamin’ny taona 66 taor. J.K. Ny Kristiana tamin’ny faramparan’ny taonjato fahadimy sy ny fiandohan’ny taonjato fahenina dia nandositra ho any an-efitra rehefa nahita ilay lehilahin’ny ota tao amin’ny tempolin’Andriamanitra nilaza fa izy no Andriamanitra. Tamin’ny 1888 dia nisy andiana lalàna momba ny Alahady natolotry ny Senatera Blair tao amin’ny Kongresin’i Etazonia. Nantsoina hoe volavolan-dalàna Blair ireny volavolan-dalàna ireny, ary ezaka natao hamaritana ny Alahady ho Androm-pivavaham-pirenena izany. Ny fanompoam-pivavahana amin’ny Alahady dia mariky ny bibidia, mariky ny fahefan’ny papa, ary ny Lalàmpanorenan’i Etazonia dia manohitra mivantana ny fampiharana fivavaham-pirenena iray ho fitsapana ho an’ny olom-pirenen’i Etazonia.
It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.
Izany zava-misy izany no navela hiala tao amin’ilay fampiharana diso mifandray amin’ny fanondroana an’i Etazonia ho Roma ankehitriny. Ny fampiharana in-telo ny faminaniana dia manana fitsipika manokana izay mifehy ny fampiharana azy. Ireo fitsipika ireo dia manambara fa ny toetra faminaniana amin’ny fahatanterahana voalohany dia tsy maintsy atambatra amin’ny toetra faminaniana amin’ny fahatanterahana faharoa, mba hanorenana ny toetra faminaniana amin’ny fahatanterahana fahatelo.
The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.
Ny fampitandremana handositra dia fampitandremana handositra ny fanenjehana ho avy. Tamin’ny andron’i Kristy, izany fanenjehana izany dia ny fandravana an’i Jerosalema sy ny tempoly tamin’ny taona 70. Ny famantarana fampitandremana ny amin’izany fanenjehana antomotra izany dia nomena tamin’ny taona 66 taor. J.K. Ny fampitandremana handositra tamin’ny faramparan’ny taonjato fahadimy sy ny fiandohan’ny taonjato fahenina dia nofaritan’i Paoly ho ny fahafantarana ny fihemorana niala tamin’i Pergamosa ara-paminaniana, izay naneho an’i Roma jentilisa. Tsy maintsy hisy fihemorana aloha, mba haseho ilay lehilahin’ny ota izay hanambara ny tenany ho Andriamanitra. Ao amin’ny tantara manakaiky ny taona 538, i Roma jentilisa izay nanakana, na araka ny nambaran’i Paoly hoe “mihazona”, dia nesorina; ary raha nihemotra i Pergamosa ka tonga ny famantarana handositra, dia nitarika ny mahatoky hisaraka amin’ny firaisana amin’ny fiangonana papaly izany. Ary tamin’ny 538, tao amin’ny Konsily tao Orléans, ny fahefana papaly dia namoaka lalàna momba ny Alahady, ka nanomboka ny enimpolo amby roanjato sy arivo taona fanenjehana papaly.
The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.
Ny vavolombelona roa voalohany dia manondro mazava fa ny fahatanterahana fahatelo amin’ilay fampitandremana handositra nomen’i Kristy dia nialoha ny fanenjehana tena izy. Tonga marina telo taona sy tapany taorian’ny nanombohan’ny fahirano nataon’i Cestius tamin’ny taona 66 taor. J.K. ny fandravana an’i Jerosalema, ka izany no nahafahan’ny Kristiana nandositra mialoha ny horohoron’ny fahirano faharoa izay natsangan’i Titus sy nifarana tamin’ny fandravana ny tempoly sy ny tanàna. Talohan’ny taona 538, dia nisaraka tamin’ny fiangonan’i Roma papaly ny Kristiana, ary araka ny faminaniana dia nandositra ho any an-efitra, izay maneho ny fandravana an’i Jerosalema ara-panahy.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Fa ny kianja izay eo ivelan’ny tempoly dia avelao hiala, ary aza refesina; fa nomena ny Jentilisa izany; ary ny tanàna masina dia hohitsakitsahiny roa amby efa-polo volana. Ary homeko hery ny vavolombeloko roa, ka haminany arivo sy roanjato ary enim-polo andro izy, mitafy lamba fisaonana. Apokalypsy 11:2, 3.
In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.
Ao amin’ireo fanoharana roa momba ny fampitandremana handositra, ny fampitandremana dia mialoha ny fanenjehana, ary ny fanenjehana dia asehon’i Roma, na jentilisa na papa, izay manitsakitsaka an’i Jerosalema, na ara-bakiteny na ara-panahy. Ny fampitandremana handositra ho an’ny Advantista Mitandrina ny Andro Fahafito dia ny volavolan-dalàna Blair tamin’ny 1888. Tamin’ny fahatanterahana voalohany teo amin’ny tantaran’i Roma jentilisa dia tokony handositra hiala avy ao Jerosalema ny Kristiana, ary tamin’ny fahatanterahan’i Roma papa dia nandositra nankany an-efitra ny Kristiana. Ho an’ny Advantisma, ny fampitandremana dia ny handositra ho any ambanivohitra.
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“Tsy izao no fotoana tokony hamehezan’ny olon’Andriamanitra ny fony, na hanangonany ny hareny eto amin’izao tontolo izao. Tsy lavitra intsony ny fotoana izay, tahaka ireo mpianatra voalohany, hanerena antsika hitady fialofana any amin’ny toerana lao sy mitokana. Tahaka ny nanaovan’ny fahirano an’i Jerosalema nataon’ny tafika romana ho famantarana ny handosiran’ny Kristianina tany Jodia, dia ho fampitandremana ho antsika koa ny fakàn’ny firenentsika fahefana amin’ny alalan’ny didy manery ny sabata papaly. Amin’izay vao ho fotoana hialana amin’ireo tanàna lehibe, ho fiomanana amin’ny hialana amin’ireo tanàna madinika, ho any amin’ny fonenana mangina any amin’ny toerana mitokana eny an-tendrombohitra.” Testimonies, boky faha-5, 464.
“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.
“Ny fandraisan’ny firenentsika fahefana amin’ilay didy manery ny sabatan’ny papa dia ho fampitandremana ho antsika,” dia tanteraka rehefa ilay fahavetavetana mahatonga fandravana, mifanaraka amin’ny tenin’i Marka, dia “nitsangana teo amin’izay tsy tokony hisy azy.” Tamin’ny taona 1888, ny Kongresin’i Etazonia dia nandinika lalàna iray izay nifanojo mivantana tamin’ny singa fototra iray ao amin’ny Lalàm-panorenana, ary tamin’izay fotoana izay dia tokony hiala tao an-tanàna ny Advantista mitandrina ny andro fahafito ka hifindra any ambanivohitra.
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.
“Tsy nisy na dia Kristianina iray aza ringana tamin’ny fandravana an’i Jerosalema. Efa nomen’i Kristy fampitandremana ny mpianany, ary izay rehetra nino ny teniny dia niambina ny famantarana nampanantenaina.... Tsy niandry ela izy ireo fa nandositra ho any amin’ny toerana azo antoka—dia ny tanànan’i Pella, any amin’ny tanin’i Perea, any an-dafin’i Jordana.” The Great Controversy, 30.
The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.
Ny toetra ara-paminaniana ao amin’ilay voalohany amin’ireo famantarana fampitandremana handosirana dia maneho ny fahatanterahana fahatelo sy farany. Indraindray ireo toetra ara-paminaniana ireo dia mamoaka fahatanterahana roa sosona ao anatin’ilay fahatanterahana fahatelo. Ohatra iray amin’izany ny Elia telo. Ny tsipik’i Elia tamin’ny fifanandrinany tamin’i Jezebela sy Ahaba ary ireo mpaminanin’i Bala, atambatra amin’ny toetran’i Jaona Mpanao Batisa, ilay Elia faharoa, tamin’ny fifanandrinany tamin’i Herodiasa sy Heroda ary Salome, dia mampiorina fa amin’ny andro farany, satria ny fahatanterahana fahatelo sy farany amin’ny fampiharana in-telo dia mandrakariva ao amin’ny andro farany, Elia sy Jaona dia maneho sokajin’olona roa amin’ny vahoakan’Andriamanitra. Ny sokajy iray izay asehon’i Elia dia tsy maty, ary ny sokajy iray hafa izay asehon’i Jaona kosa dia maty. Ireo sokajy roa ireo dia aseho koa ao amin’ny Apokalypsy toko fahafito ho ny iray hetsy sy efatra amby efatra alina, izay tsy maty, sy ny vahoaka betsaka, izay maty.
In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.
Ao amin’ireo Babylona telo dia misy singa mitovitovy amin’ny hafatra ara-paminaniana, dia izao: ny Babylona voalohany dia asehon’i Nimroda, fa ny Babylona faharoa kosa dia asehon’ireo mpanjaka voalohany sy farany, dia Nebokadnezara sy Belsazara. Nebokadnezara dia maneho ireo ao Babylona izay hovonjena, ary Belsazara kosa ireo ao Babylona izay ho very.
In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.
Amin’ny andro farany dia misy lalàna alahady roa izay lohahevitry ny faminanian’ny Baiboly. Ny voalohany dia ilay lalàna alahady ho avy tsy ho ela any Etazonia, ary ny faharoa dia ilay lalàna alahady ampiharina an-tery amin’izao tontolo izao manontolo. Ireo lalàna alahady roa ireo dia efa nasehon’ny tandindona tamin’ilay lalàna alahadin’i Roma jentilisa, rehefa tamin’ny taona 321 i Constantin no nampihatra ny lalàna alahady voalohany, ary narahin’ilay lalàna alahadin’i Roma pápaly tamin’ny 538 izany. Roma jentilisa dia iray amin’ireo tandindona ara-paminaniana maromaro izay mialoha lalana an’i Etazonia, ary ilay lalàna alahady tamin’ny 321 dia tandindon’ilay lalàna alahady ho avy tsy ho ela any Etazonia. Ilay lalàna alahady pápaly tamin’ny 538 kosa dia tandindon’ilay lalàna alahady ampiharina amin’izao tontolo izao manontolo. Ilay fomba fijery diso izay manao hoe i Etazonia dia tandindonin’ireo jiolahy ao amin’ny Daniela iraika ambin’ny folo dia miezaka mampiasa ilay lalàna alahady ho avy tsy ho ela any Etazonia ho porofo hilazana fa ilay lalàna alahady any Etazonia dia manaporofo fa i Etazonia no Roma maoderina, nefa tsy raharahiany fa mbola misy lalàna alahady iray hafa izay ampiharina an-tery amin’ny firenena rehetra eran-tany amin’ny alalan’ilay firaisan-telo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka.
If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.
Raha ny lalàna momba ny Alahady any Etazonia no manondro fa i Etazonia no Roma Maoderina, dia inona kosa no tondroin’ilay lalàna maneran-tany momba ny Alahady? Ireo Roma telo dia manondro fa io Roma Maoderina io, izay telo sosona, dia hampihatra lalàna roa samy hafa momba ny Alahady. Ny voalohany dia any Etazonia ary nanehoana tandindona azy tamin’ny lalàna momba ny Alahady navoakan’i Constantin tamin’ny taona 321, ary ny faharoa dia maneran-tany manontolo, araka ny nanehoana tandindona azy tamin’ny lalàna papaly momba ny Alahady tamin’ny 538. Ny fampiasana ny lalàna momba ny Alahady any Etazonia ao anatin’ny tontolon’ny fampiharana in-telo ny faminaniana mba hilazana fa ilay lalàna momba ny Alahady no manaporofo hoe iza no Roma Maoderina, dia fanaovana tsinontsinona ireo toetra ara-paminaniana naorin’i Roma jentilisa sy Roma papaly. Misy lalàna roa samy hafa momba ny Alahady amin’ny andro farany, ary samy tsy porofo ahafantarana fa ny mpandroba ny vahoaka dia i Etazonia na iray aza amin’ireo. Rehefa asolo tena amin’ny fomba diso ny fijoroana vavolombelon’i Roma jentilisa sy Roma papaly mba hanohanana fandikana manokan’olona, araka ny atao amin’izao fotoana izao, dia mampiseho izany fa ireo izay mitady hanohana ny fandikana manokan’izy ireo dia tsy mahatakatra ny tandindona sy ny tena fanatanterahana azy.
Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.
Ny Roma jentilisa dia tandindon’i Etazonia, ary ny Roma papaly kosa dia manambara mialoha ny Roma maoderina. Miaraka amin’ity fampiharana diso ny fampiharana in-telo ny faminaniana ity, sy ny filazana fa izay ampianarina dia apetraka ao anatin’ny tontolon-kevitry ny “tandindona sy fanatanterahana”, dia eo koa ny tsy fahombiazan’ny famaritana ny “fahavetavetana mahatonga fandravana” araka izay anehoana azy ao anatin’ny tontolon-kevitry ny fampiharana in-telo ny faminaniana.
From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.
Nanomboka tamin’ny taona 66 ka hatramin’ny taona 70 taor. J.K., jeneraly romana roa no nanafika an’i Jerosalema. Samy nanomboka tamin’ny fahirano izy roa tonta, dia i Cestius sy i Titus; nefa iray ihany no niala vetivety tamin’ny fahirano, ka izany, araka ny fitondran’Andriamanitra, no nahafahan’ny Kristiana nandositra. Ny fahirano voalohany notarihin’i Cestius no nahafantaran’ny Kristiana fa izany no famantarana fampitandremana mba handosirana. Rehefa tonga i Titus mba hanohy ny ady tamin’i Jerosalema tamin’ny taona 70 taor. J.K., dia nanomboka tamin’ny fahirano izy ary tsy nitsahatra raha tsy rava i Jerosalema sy ny tempoly. Misy dingana roa ao amin’ny fampitandreman’i Jesosy. Voalohany, ny famantarana handosirana; ary aorian’izany, ny fanenjehana. Tamin’ny fahatanterahan’izany fampitandremana izany tamin’ny taonjato fahadimy sy fahenina, dia nisaraka tamin’ilay fiangonana romana efa simba noho ny fahalovana ny Kristiana talohan’ny taona 538, ary avy eo dia nanomboka ny fanenjehana.
Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.
Mazava tsara i Paoly fa ny tantara rehetra voarakitra momba an’i Isiraely fahiny dia nosoratana ho an’izay velona amin’ny andro farany, ary ireo tantara rehetra ireo dia tandindona, na dia ny teny Grika hoe “typos,” izay midika hoe tandindona, aza no nadika hoe “ensamples” ao amin’ny fanolorany mahazatra io fahamarinana io.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Ary izany zavatra rehetra izany dia nanjo azy ireo ho fanoharana; ary voasoratra izy ireny ho fampitandremana ho antsika, izay efa tratran’ny faran’izao tontolo izao. 1 Korintiana 10:11.
The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.
Ny tantara ao amin’ny toko faha‑folo, izay ampiasain’i Paoly hametrahana ny tontolon-kevitr’ity fahamarinana ity, dia tsy tantaran’ny Isiraely fahiny nanao ny marina.
But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.
Kanefa tsy sitrak’Andriamanitra ny maro tamin’izy ireo; fa ringana tany an-efitra izy. Ary izany zavatra izany dia natao ho fanoharana ho antsika, mba tsy hitsiriritantsika zava-dratsy, tahaka ny nitsiriritan’ireo koa. Ary aza mba mety ho mpanompo sampy ianareo, tahaka ny sasany tamin’izy ireo; araka ny voasoratra hoe: “Ny olona nipetraka hihinana sy hisotro, dia nitsangana hilalao.” Ary aoka tsy hijangajanga isika, tahaka ny nijangajangan’ny sasany tamin’izy ireo, ka lavo telo arivo amby roa alina tao anatin’ny indray andro. Ary aoka tsy haka fanahy an’i Kristy isika, tahaka ny naka fanahy Azy koa ny sasany tamin’izy ireo, ka nofongoran’ny menarana. 1 Korintiana 10:5–9.
Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.
Ny tantara masina dia firaketana ny fahamarinan’Andriamanitra eo amin’ny olony sy ny tsy fahamarinana koa; nefa amin’izy roa tonta dia mbola tandindona ho an’ny olon’Andriamanitra velona amin’ny andro farany ihany izany tantara izany. Ny tantaran’ny fikomiana tao Minneapolis tamin’ny 1888 dia firaketana ny tsy fahamarinana, na dia eo aza izay lazain’ny mpahay tantara Adventista. Lalina loatra ilay fikomiana ka tapa-kevitra hiala tamin’ilay fivoriana i Ellen White, ary nijanona ihany izy satria nisy anjely nilaza taminy fa adidiny ny mijanona sy manoratra an-tsoratra ilay fikomiana izay fitoviana amin’ny fikomian’i Kora, Datana ary Abirama ao amin’ny tantaran’i Mosesy. Tamin’izany fivoriana izany dia nidina ilay anjely mahery ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, saingy nolavina ny hafatra nentiny.
That history typified September 11, 2001, when the great buildings of New York City were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.
Io tantara io dia naneho mialoha ny 11 Septambra 2001, raha nampianjera ireo trano vaventy tao an-Tanànan’i New York. Tafiditra tao amin’izany tantara izany ny volavolan-dalàna momba ny lalàna alahady voalohany izay nokasaina hatolotr’i Senatera Blair. Tsy nahomby ny ezaka nataony hanery ny fankalazana ny Alahady ho Androm-pivavahana Nasionaly, nefa anisan’ny tantara masina naneho mialoha ny andro farany izany. Ny volavolan-dalàn’i Senatera Blair no fampitandremana handosirana ny tanàna. Talohan’ny taona 1888, fony Rahavavy White niresaka ny amin’ny maha-ilaina ny monina ivelan’ny tanàna, dia tamin’ny filaza ny ho avy no nitenenany. Nampitodiny tany amin’ny fotoana iray akaiky amin’ny ho avy izany, izay tsy maintsy hifindran’ny olon’Andriamanitra any ambanivohitra. Taorian’ny 1888, ny firesahana rehetra nataon-dRahavavy White momba ny maha-ilaina ny fiainana any ambanivohitra dia nametraka ny toroheviny tao anatin’ny toe-javatra fa efa tonga ny fotoana tokony honenana any ambanivohitra. Ny volavolan-dalàn’i Blair tamin’ny 1888 no famantarana ny fampiharana ny Alahady, araka ny nambaran’i Lioka, tao amin’ny toerana izay tsy tokony hisiany. Tsy tokony hampidirina tao amin’ny Kongresin’i Etazonia ny fampiharana ny Alahady, satria fandavana fitsipika fototra iray ao amin’ny Lalàm-panorenana izany.
The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.
Ny tantaran’ny 1888 dia voarakitra mba ho tandindon’ny tantara ara-paminaniana izay nanomboka tamin’ny 11 Septambra 2001. Ny Blair Bill tamin’ny 1888 dia tandindon’ny Patriot Act tamin’ny 2001. Izany no fampitandremana izay nialoha ny tena fampiharana ny mariky ny bibidia. Tsy misy na iza na iza izay manaraka an’i Kristy tokony hitoetra ao an-tanàna aorian’ny 11 Septambra 2001. Izany no fahirano ara-paminaniana izay nanoro ny olon’Andriamanitra handositra. Ary tahaka ny misy lalàna alahady roa izay lohahevitry ny modely ara-paminaniana momba ny andro farany, araka izay asehon’ny lalàna alahadin’i Roma jentilisa sy i Roma papaly, dia samy ialohavan’ny fampitandremana handositra ireo lalàna alahady roa ireo.
For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.
Ho an’ireo izay milaza tena ho Advantista Mitandrina ny Andro Fahafito, dia tokony ho fantatr’izy ireo araka ny faminaniana fa ny Patriot Act no famantarana handosirana ny tanàna ho any ambanivohitra mialoha ny lalàna Alahady izay ho avy tsy ho ela. Io lalàna Alahady io ihany no famantarana ho an’ny andian’ondrin’Andriamanitra hafa izay mbola ao Babylona mba handositra hiala ao Babylona mialoha ny fampiharana ny Alahady izay hampiharina amin’ny firenena rehetra.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Rehefa i Amerika, ilay tany misy fahafahana ara-pivavahana, no hiray amin’ny Fanjakana papaly amin’ny fanerena ny feon’ny fieritreretana sy ny fanerena ny olona hanome voninahitra ny sabata sandoka, dia hotarihina hanaraka ny ohany ny vahoaka amin’ny firenena rehetra ambonin’ny tany.” Testimonies, boky faha-6, 18.
Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.
Tahaka ny fanambarana amin’ny fampiharana in-telo an’ireo Elia telo izay mampiorina fa misy sokajin’olona roa amin’ny vahoakan’Andriamanitra amin’ny andro farany, dia toy izany koa ny fampiharana in-telo an’i Roma no manondro fa misy lalàna alahady roa miavaka tsara. Ireo izay maniry hilaza fa i Etazonia no “mpandroba avy amin’ny vahoakanao,” ary noho izany ny anjara asa ara-paminaniana ananan’i Etazonia no mampiorina ny fahitana, dia manolotra hevitra fa ilay lalàna alahady ho avy tsy ho ela any Etazonia no fahavetavetana mahatonga fandravana izay nofaritan’i Kristy ho fampitandremana ho an’ny olony mba handositra ny fanenjehana ho avy. Tsy mahavaka ny fahasamihafana misy eo amin’ny fahirano, izay famantarana fampitandremana handosirana, sy ny fahirano faharoa izay maneho ny fotoana hanombohan’ny fampiharana tena izy ny lalàna alahady iray ny fanenjehana amin’ny andro farany izy ireo. Tsy voaresiny ny fahasamihafana izay miorina amin’ny vavolombelona roa fa hisy lalàna alahady roa miavaka tsara hanatanteraka ny faminaniana amin’ny andro farany. Amin’ny fanaovany izany dia iadiany hevitra fa ilay lalàna alahady ho avy tsy ho ela any Etazonia no ilay fampitandremana aseho amin’ny hoe fahavetavetana mahatonga fandravana, izay nolazain’i Daniela mpaminany, ary izany tokoa izy, nefa tsy araka ny famaritany azy.
The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.
Ny lalànan’ny Alahady any Etazonia no fampitandremana ho an’ny andian’ondrin’Andriamanitra hafa izay mbola ao Babylona mba handositra hiala amin’ny firaisany. Koa izany dia fampitandremana ny amin’ilay lalànan’ny Alahady ho avy izay hampiharina amin’ny firenena rehetra.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Ny firenena vahiny dia hanaraka ny ohatry ny Etazonia. Na dia izy aza no mitarika eo alohany, dia mbola ho tonga amin’ny olontsika any amin’ny faritra rehetra eto amin’izao tontolo izao ihany io krizy io.” Testimonies, volume 6, 395.
Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.
Ny filazany dia hoe ny lalànan’ny Alahady any Etazonia no manondro an’i Etazonia ho ilay tandindona izay mampiorina ny fahitana ara-paminaniana; kanefa, ao anatin’ny tontolon-kevitry ny fampitandremana mba handosirana nomen’i Kristy, io lalànan’ny Alahady io dia maneho fampitandremana maneran-tany ho an’ireo mpiasa amin’ny ora fahiraika ambin’ny folo mba handositra hiala avy any Babylona.
When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.
Rehefa miresaka momba ilay fampitandremana handosirana i Rahavavy White, dia ny olan’ny lalàna alahady izay manenika izao tontolo izao manontolo no resahiny. Izany hetsika izany dia manomboka amin’ny lalàna alahady any Etazonia. Ambarany mazava fa ny lalàna alahady any Etazonia no fampitandremana momba ny fanenjehana ho avy.
“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“ଯେତେବେଳେ ଭଗବାନଙ୍କ ବ୍ୟବସ୍ଥାଙ୍କୁ ଉଲଂଘନ କରି ପାପାସତ୍ତାର ସଂସ୍ଥାକୁ ବଳପୂର୍ବକ ପ୍ରତିଷ୍ଠା କରାଯାଇବା ପାଇଁ ଆଦେଶ ଜାରି ହେବ, ସେତେବେଳେ ଆମ ଜାତି ନିଜକୁ ସମ୍ପୂର୍ଣ୍ଣରୂପେ ଧର୍ମନିଷ୍ଠାରୁ ବିଚ୍ଛିନ୍ନ କରିଦେବ। ଯେତେବେଳେ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟଧର୍ମ ଖାଇଁକୁ ଅତିକ୍ରମ କରି ରୋମୀୟ ଶକ୍ତିର ହାତ ଧରିବା ପାଇଁ ନିଜ ହାତ ବଢ଼ାଇବ, ଯେତେବେଳେ ସେ ଅଗାଧ ଗର୍ତ୍ତକୁ ଅତିକ୍ରମ କରି ଆତ୍ମବାଦ ସହିତ ହସ୍ତମିଳାପ କରିବ, ଯେତେବେଳେ ଏହି ତ୍ରିମୁଖୀ ସଂଘର ପ୍ରଭାବତଳରେ ଆମ ଦେଶ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ଓ ଗଣତାନ୍ତ୍ରିକ ଶାସନରୂପେ ନିଜ ସଂବିଧାନର ପ୍ରତ୍ୟେକ ସିଦ୍ଧାନ୍ତକୁ ଅସ୍ୱୀକାର କରିଦେବ, ଏବଂ ପାପାଳୀୟ ମିଥ୍ୟାଶିକ୍ଷା ଓ ଭ୍ରମବାଦର ପ୍ରସାର ପାଇଁ ବ୍ୟବସ୍ଥା କରିବ, ତେବେ ଆମେ ଜାଣିପାରିବୁ ଯେ ଶୟତାନଙ୍କ ଅଦ୍ଭୁତ କାର୍ଯ୍ୟଚାଳନାର ସମୟ ଆସିପହଞ୍ଚିଛି ଏବଂ ଶେଷ ସନ୍ନିକଟ।”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.
“Toy ny fanatonan’ny tafika romana izay famantarana ho an’ny mpianatra ny fandringanana mananontanona an’i Jerosalema, dia toy izany koa no ahazoan’ity fihemorana amin’ny finoana ity ho famantarana ho antsika fa efa tratra ny fetran’ny fahari-pon’Andriamanitra, fa efa feno ny refin’ny heloky ny firenentsika, ary efa hiala manidina ny anjelin’ny famindrampo ka tsy hiverina intsony. Amin’izany fotoana izany dia hatsipy ao anatin’ireo toe-javatra feno fahoriana sy tebiteby izay nofaritan’ny mpaminany ho andron’ny fahorian’i Jakoba ny vahoakan’Andriamanitra. Ny fitarainan’ireo mahatoky izay nenjehina dia miakatra any an-danitra. Ary tahaka ny ran’i Abela izay niantso avy tamin’ny tany, dia misy feo koa miantso amin’Andriamanitra avy amin’ny fasan’ny martiry, avy amin’ny fasandranomasina, avy amin’ny zohin-tendrombohitra, avy amin’ny lava-pasana ao amin’ny trano fitokana-monina: ‘Mandra-pahoviana, Tompo ô, masina sy marina, no tsy hitsaranao sy hamalianao ny ranay amin’izay monina ambonin’ny tany?’” Testimonies, boky faha-5, 451.
Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”
I Sister White dia manondro ny lalànan’ny Alahady any Etazonia, ary manambara izany ho “famantarana” fa tapitra ny fotoam-pahasoavana fizahan-toetra ho an’i Etazonia. Kanefa ny vahoakan’Andriamanitra any amin’ny firenena hafa maneran-tany koa dia tsy maintsy hatrehina amin’io fitsapana io ihany. Misy fe-potoana manomboka amin’ny lalànan’ny Alahady any Etazonia ka hatramin’ny ijoroan’i Mikaela sy ny fikatonan’ny fotoam-pahasoavana ho an’ny olombelona. Rehefa mikatona izany, dia “manidina miala ny anjelin’ny famindrampo.”