And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ary amin’izany andro izany dia hisy maro hitsangana hanohitra ny mpanjakan’ny atsimo; ary ny jiolahin’ny firenenao kosa hanandra-tena mba hampiorina ny fahitana; nefa ho lavo izy. Daniela 11:14.
The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.
Ny teny hoe “fotopampianarana” ao anatin’ny tontolon’ny Kristianisma dia maneho ireo fahamarinana voaorina ao amin’ny Baiboly. Fikambanana isan-karazany izay milaza tena ho kristiana no manana andiana zavatra samihafa izay faritany ho fotopampianarana ara-Baiboly, kanefa iray ihany ny Fahamarinana. Ny fanavahana eo amin’ny “fahamarinana tanteraka” sy ny “plôralisma” dia lohahevitra ivelan’ny fandinihantsika amin’izao fotoana izao.
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.
Dia hoy Pilato taminy hoe: Koa mpanjaka àry Hianao? Jesosy namaly hoe: Hianao no milaza fa mpanjaka Aho. Izany no nahaterahako, ary izany no nihaviako tety amin’izao tontolo izao, mba hanambara ny marina. Izay rehetra avy amin’ny marina dia mihaino ny feoko. Hoy Pilato taminy: Inona moa no marina? Ary rehefa nilaza izany izy, dia nivoaka indray nankeo amin’ny Jiosy ka nanao taminy hoe: Tsy mahita heloka aminy akory aho. Jaona 18:37, 38.
Truth is God’s Word; it is His voice and it is Christ Himself.
Ny fahamarinana dia ny Tenin’Andriamanitra; izany no feony ary Izy no Kristy mihitsy.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
Tokony ho fantatsika ho an’ny tenantsika manokana izay mandrafitra ny Kristianisma, izay atao hoe fahamarinana, izay finoana izay efa noraisintsika, ary izay fitsipiky ny Baiboly—dia ireo fitsipika nomena antsika avy amin’ny fahefana ambony indrindra. Maro no mino nefa tsy manana antony iorenan’ny finoany, ary tsy manana porofo ampy momba ny fahamarinan’izany raharaha izany. Raha misy hevitra aseho izay mifanaraka amin’ny fiheverany efa raiki-tampisaka rahateo, dia vonona avy hatrany izy handray izany. Tsy mandinika ny fifandraisan’ny antony sy ny vokany izy, tsy manana fototra marina ny finoany, ary amin’ny andro fitsapana dia ho hitany fa nanorina teo ambonin’ny fasika izy.
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Izay miala sasatra sady afa-po amin’ny fahalalany tsy lavorary ankehitriny ny Soratra Masina, ka mihevitra fa ampy ho famonjena azy izany, dia miorina ao anatin’ny fitaka mahafaty izy. Maro no tsy voaomana tanteraka amin’ny hevitra ara-tSoratra Masina, mba hahafahany mamantatra ny fahadisoana sy hanameloka ny lovantsofina rehetra ary ny finoanoam-poana rehetra izay natolotra tamim-pitaka ho toy ny fahamarinana. Satana dia nampiditra ny heviny manokana tao amin’ny fanompoam-pivavahana amin’Andriamanitra, mba hahaloto ny fahatsoran’ny filazantsaran’i Kristy. Betsaka amin’ireo milaza fa mino ny fahamarinana ankehitriny no tsy mahalala izay mandrafitra ilay finoana izay efa natolotra indray mandeha monja ho an’ny olona masina—Kristy ao anatinareo, fanantenan’ny voninahitra. Mihevitra izy fa miaro ireo fari-pamantarana fahiny, nefa matimaty sy tsy miraharaha izy. Tsy fantany izay atao hoe manenona ao anatin’ny fanandramany sy manana ny tena herin’ny fitiavana sy ny finoana. Tsy mpianatra akaiky ny Baiboly izy, fa kamo sy tsy mailo. Rehefa mipoitra ny tsy fitovian-kevitra momba ireo andalan-tenin’ny Soratra Masina, ireo izay tsy nianatra tamim-pikasana ary tsy tapa-kevitra ny amin’izay inoany dia miala amin’ny fahamarinana. Tokony hampitain-tsaina amin’ny rehetra isika ny amin’ny maha-ilaina ny mandinika amim-pahazotoana ny fahamarinana masina, mba hahalalany fa fantany tokoa izay fahamarinana. Ny sasany milaza fa manana fahalalana be, ary afa-po amin’ny toe-pahasalamany, nefa tsy manana hafanam-po bebe kokoa amin’ny asa, tsy manana fitiavana mirehitra bebe kokoa an’Andriamanitra sy amin’ireo fanahy izay nahafatesan’i Kristy, noho ny hoe tsy mbola nahalala an’Andriamanitra akory izy. Tsy mamaky ny Baiboly izy [mba] handraisany ho an’ny fanahiny manokana ny tsoka sy ny menaka. Tsy tsapany fa feon’Andriamanitra miteny aminy izany. Fa raha te hahatakatra ny lalan’ny famonjena isika, raha te hahita ny taratry ny Masoandron’ny fahamarinana isika, dia tsy maintsy mandinika ny Soratra Masina amim-pikasana; fa ny teny fikasana sy ny faminanian’ny Baiboly dia mampiely taratra mazava avy amin’ny voninahitra eo amin’ny drafitra masin’ny fanavotana, ka ireo fahamarinana lehibe ireo dia tsy takatra mazava.” The 1888 Materials, 403.
We are required to know what those doctrines are, and how to present, establish and defend those truths.
Takiana ho fantatsika izay ireo fampianarana ireo, ary ny fomba hanehoana, hampiorenana ary hiarovana ireo fahamarinana ireo.
“It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.
“Toa tsy azo heverina amintsika ankehitriny ny hoe hisy tsy maintsy hijoro irery; nefa raha efa niteny tamin’ny alalako Andriamanitra, dia ho avy ny fotoana izay hitondrana antsika eo anatrehan’ny filankevitra sy eo anoloan’ny olona an’arivony noho ny anarany, ary ny tsirairay avy dia tsy maintsy hanome ny anton’ny finoany. Amin’izay no hihatra ny tsikera henjana indrindra amin’ny toerana rehetra izay noraisina ho an’ny fahamarinana. Koa ilaintsika àry ny mandinika ny Tenin’Andriamanitra, mba hahafantarantsika ny antony inoantsika ireo foto-pampianarana tohanantsika. Tsy maintsy mikaroka amim-pitandremana ireo tenin’i Jehovah velona isika.” Review and Herald, December 18, 1888.
In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.
Mba hiseho eo anatrehan’ny “arivoarivo” dia miharihary fa ny sasany amin’ireo mpiaro ny fahamarinana amin’ny andro farany dia ho voatery hiaro ny fahamarinana amin’ny alalan’ny fitaovana tahaka ny fahitalavitra na ny fampielezam-peo amin’ny aterineto. Raha tsy izany, ahoana no hahafahan’ny arivoarivo mijery ny fanambarana ataon’ilay efatra arivo amby efatra alina sy iray hetsy? Ny foto-pampianarana tohanantsika no mamaritra ny fototry ny finoantsika.
“The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.
“Ny mambra ao amin’ny fiangonana dia hosedraina sy hohamarinina tsirairay avy. Hapetraka ao anatin’ny toe-javatra izy ireo ka hoterenina hitondra fanambaràna ho an’ny fahamarinana. Maro no hantsoina hiteny eo anatrehan’ny filankevitra sy eny amin’ny fitsarana, angamba misaraka sy irery avy. Ny fanandramana izay ho nanampy azy ireo tamin’izany hamehana izany dia tsy niraharaha notadiaviny, ka ny fanahiny dia mavesatry ny nenina noho ny fotoana very maina sy ny tombontsoa tsy noraharahaina.” Testimonies, volume 5, 463.
God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what we believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.
Ny Tenin’Andriamanitra tsy mba diso mandrakizay, ka noho izany, raha tiantsika ny ho isaina ao amin’ilay iray hetsy sy efatra arivo amby efatra alina, dia tsy maintsy fantatsika izay inoantsika araka izay voasoratra ao amin’ny Tenin’Andriamanitra. Alohan’ny hahatongavan’ny fotoan-tsapana izay hanerena ny vahoakan’Andriamanitra hanazava ny foto-pampianarana izay inoany, dia avelan’Andriamanitra hampidirina ny fahadisoana mba hanery ny vahoakany handinika lalina ny Teniny.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
Ny fisian’ny tsy fifandirana na tsy fisavoritahana eo amin’ny olon’Andriamanitra dia tsy tokony hoheverina ho porofo farany manamarina fa mifikitra mafy amin’ny fampianarana marina izy ireo. Misy antony tokony hatahorana fa mety tsy mahavaka mazava ny fahamarinana sy ny fahadisoana izy ireo. Rehefa tsy misy fanontaniana vaovao ateraky ny fandinihana ny Soratra Masina, rehefa tsy misy fahasamihafan-kevitra mipoitra izay hamporisika ny olona handinika ny Baiboly ho an’ny tenany mba hahazoany antoka fa manana ny fahamarinana izy, dia hisy maro ankehitriny, tahaka ny tamin’ny andro fahiny, izay hifikitra amin’ny lovantsofina sy hivavaka amin’izay tsy fantany.
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“Naseho tamiko fa maro amin’ireo izay milaza fa manana fahalalana ny amin’ny fahamarinana ankehitriny no tsy mahalala izay inoany. Tsy azony ny porofon’ny finoany. Tsy manana fankasitrahana marina ny amin’ny asa ho an’izao fotoana izao izy ireo. Rehefa tonga ny fotoam-pitsapana, dia hisy olona izay mitory amin’ny hafa ankehitriny hahita, rehefa mandinika ny toerana tazoniny, fa misy zavatra maro izay tsy ahafahany manome antony mahafa-po. Mandra-pitsapana toy izany dia tsy fantany ny halehiben’ny tsy fahalalany. Ary maro koa ao am-piangonana no mihevitra ho azy fa azony izay inoany; nefa, mandra-pipoiran’ny ady hevitra, dia tsy fantany ny fahalemeny. Rehefa tafasaraka amin’ireo mitovy finoana aminy izy ka voatery hijoro irery sy mitokana hanazava ny finoany, dia ho gaga hahita fa mikorontana tokoa ny heviny momba izay nekeny ho fahamarinana. Marina tokoa fa nisy teo amintsika fialana tamin’Andriamanitra velona sy fitodihana tamin’ny olona, ka ny maha-olombelona no napetraka eo amin’ny toeran’ny fahendrena avy amin’Andriamanitra.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Hanaitra ny olony Andriamanitra; raha tsy mahomby ny fitaovana hafa, dia hisy fampianaran-diso hiditra eo aminy, ka hanivana azy ireo, hampisaraka ny akofa amin’ny vary. Miantso izay rehetra mino ny Teniny ny Tompo mba hifoha hiala amin’ny torimaso. Tonga ny fahazavana sarobidy, mifanaraka amin’izao andro izao. Fahamarinana araka ny Baiboly izany, izay mampiseho ny loza mananontanona antsika ankehitriny. Tokony hitarika antsika hanao fandalinana mazoto ny Soratra Masina sy handinika amin’ny fomba faran’izay hentitra ireo foto-kevitra tànantsika izany fahazavana izany. Tian’Andriamanitra hodinihina amin’ny fomba lalina sy amim-paharetana, miaraka amin’ny vavaka sy ny fifadian-kanina, ny lafiny rehetra sy ny foto-kevitra rehetra momba ny fahamarinana. Tsy tokony hitoetra amin’ny vinavina sy hevitra manjavozavo momba izay mandrafitra ny fahamarinana ny mino. Tokony hiorina mafy eo ambonin’ny tenin’Andriamanitra ny finoany, mba hahafahany, rehefa tonga ny androm-pitsapana ka entina eo anatrehan’ny filankevitra izy ireo hamaly ny amin’ny finoany, manome antony ny amin’ny fanantenana izay ao anatiny, amin’ny fahalemem-panahy sy ny fahatahorana.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Ahetseho, ahetseho, ahetseho. Ny lohahevitra asehontsika amin’izao tontolo izao dia tsy maintsy ho zava-misy velona ho antsika. Zava-dehibe ny hoe, raha miaro ireo foto-pampianarana izay heverintsika ho andininy fototra amin’ny finoana isika, dia tsy tokony hamela ny tenantsika hampiasa hevitra tsy tena marim-pototra tanteraka mihitsy. Mety hahomby ireny hampanginana izay manohitra, nefa tsy manome voninahitra ny fahamarinana izany. Tokony hanolotra hevitra marim-pototra isika, izay tsy hampangina ny mpanohitra antsika ihany, fa hahazaka koa ny fandinihana akaiky indrindra sy ny fitsirihana lalina indrindra. Ao amin’ireo izay nanabe ny tenany ho mpandaha-teny amin’ny adihevitra dia misy loza lehibe sao tsy hitondra ny tenin’Andriamanitra amim-pahitsiana izy. Raha miatrika mpanohitra dia tokony ho ezaka mafy ataontsika ny maneho ny lohahevitra amin’ny fomba izay hanaitra faharesen-dahatra ao an-tsainy, fa tsy hikatsaka fotsiny ny hanome fahatokiana ny mino.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.
“Na inona na inona fandrosoan’ny sain’ny olona, aoka izy tsy hihevitra na dia vetivety monja aza fa tsy ilaina ny fandinihana lalina sy mitohy ny Soratra Masina mba hahazoana fahazavana lehibe kokoa. Amin’ny maha-vahoaka antsika dia nantsoina isam-batan’olona isika ho mpianatry ny faminaniana. Tsy maintsy miambina amim-pahazotoana isika mba hahafahantsika mamantatra izay taratry ny fahazavana rehetra izay hatolotr’Andriamanitra amintsika. Tokony horaisintsika ireo famirapiratana voalohan’ny fahamarinana; ary amin’ny alalan’ny fianarana atao amim-bavaka dia mety hahazoana fahazavana mazava kokoa, izay azo aseho eo anatrehan’ny hafa.” Testimonies, boky faha-5, 708.
The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.
Ang “mga mag-aaral ng hula” na sa kahuli-hulihan ay bubuo sa isandaan at apatnapu’t apat na libo ay “isa-isang susubukin at patutunayang tapat,” bago ang kanilang pakikipagharap sa mga kapangyarihang makalupa na magdadala ng nalalapit nang krisis ng batas sa Linggo at pag-uusig. Ang mga tapat ay muna munang “gigisingin” ng Diyos. Ang natutulog na mga dalaga ay “gigisingin” mula sa pagkakahimbing na kanilang kinabagsakan sa panahon ng paghihintay. Kung hindi sila magigising sa pamamagitan ng mensaheng iniharap ng Diyos sa pamamagitan ng mga artikulong inilabas mula pa noong Hulyo ng 2023, kung magkagayon ay pahihintulutan ng Diyos na ang “mga erehiya” ay “makapasok sa gitna nila,” na siyang tatapos sa paghihiwalay ng trigo at ng mga pangsirang damo sa pamamagitan ng isang proseso ng pag-alog. Tayo ngayon ay nasa prosesong iyon ng pag-alog.
There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.
Misy safidy telo azon’ireo izay nanaraka ny adihevitra momba ny famantarana marina an’i Roma Maoderina. Ny safidy iray dia ny hoe i Etazonia no Roma Maoderina; ny iray hafa dia ny hoe ny fahefana papaly no Roma Maoderina; ary ny safidy fahatelo dia ny hoe samy tsy marina ireo hevitra roa teo aloha ireo, fa hery hafa no asehon’ireo jiolahy amin’ny vahoakan’i Daniela izay manandra-tena, lavo, ary mampiorina ny fahitana ao amin’ny andininy faha-14 amin’ny toko faha-11 ao amin’ny bokin’i Daniela.
I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic Word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic Word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.
Izaho no manizingizina fa ny tsy fitovian-kevitra momba ny hoe i Roma Ankehitriny dia ny fahefana papaly sa i Etazonia, dia navela hiditra ato anatin’ity hetsika ity mba hanerena ny olony handinika ny Teniny ara-paminaniana. Nentin’Andriamanitra izany fifandirana izany ho tonga, ho fanehoana ny famindram-pony. Izaho no manizingizina fa io tsy fitovian-kevitra io dia mikasika bebe kokoa ny fanomanana ny olony ho amin’ny krizy ho avy noho ny famantarana tsotra fotsiny hoe iza no marina ary iza no diso momba an’i Roma Ankehitriny. Io tsy fitovian-kevitra io dia navela sady voaomana tamin’Andriamanitra mba hampiseho, ho an’izay rehetra maniry hahita, fa ny fahatakaran’izy ireo manokana ny Teniny ara-paminaniana dia tsy feno na diso. Koa noho izany, ny fifandirana dia porofon’ny famindram-pon’Andriamanitra.
The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.
Ny adihevitra dia tsy mahakasika fotsiny ny famantarana hoe iza ilay fahefana asehon’ny mpandroba ny vahoakanao, fa koa ny amin’ny hoe ampiharina araka ny tokony ho izy ve ny metodôlôjian’ny andalana an-tsipika izay samy lazain’ny andaniny sy ny ankilany amin’ity adihevitra ity fa tohanany. Ny fitsipika ara-paminaniana mifandray amin’io metodôlôjian’ny andalana an-tsipika io dia ahitana foto-kevitra ara-paminaniana manokana izay ho anisan’ny fizotran’ny fanasivanana ny vary sy ny tsimparifary. Singa telo ao amin’ny metodôlôjian’ny andalana an-tsipika, izay toheriko fa tsy takatra araka ny tokony ho izy ao amin’ity adihevitra ankehitriny ity, dia i Kristy amin’ny maha-Fahamarinana Azy, sy i Kristy amin’ny maha-Alfa sy Omega Azy, ary ny fampiharana in-telo ny faminaniana.
Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.
Farany, ireo izay mifikitra amin’ny fahazoana diso ny andininy faha-efatra ambin’ny folo ao amin’ny Daniela 11 dia ho hita fa manangana ny toerana ara-pampianarany eo ambonin’ny fandikana manokan-tena.
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. 2 Peter 1:19–21.
Misy teny faminaniana koa isika izay vao mainka azo antoka kokoa; ka tsara ny iheveranareo azy, tahaka ny fanajana jiro mamirapiratra eo amin’ny fitoerana maizina, mandra-piposaky ny andro sy hisehoan’ny kintan’ny maraina ao am-ponareo; fantatrareo voalohany indrindra izao, fa tsy misy faminaniana ao amin’ny Soratra Masina avy amin’ny fandikana manokana. Fa tsy tamin’ny sitrapon’ny olona no nahatongavan’ny faminaniana fahiny; fa olona masina avy amin’Andriamanitra no niteny, satria notarihin’ny Fanahy Masina izy. 2 Petera 1:19–21.
In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.
Ao amin’ny adihevitra mikasika ny andininy fahaefatra ambin’ny folo, dia hita ao amin’ny The Great Controversy ny ohatra iray amin’izay takatro ho “fandikana manokana”.
“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.
“Rehefa ny Sabata no tonga ho teboka manokana iadian-kevitra manerana ny tontolo kristiana, ary ny manam-pahefana ara-pivavahana sy ara-panjakana no miray hina amin’ny fampiharana ny fitandremana ny Alahady, dia ny fandavan’ny vitsy an’isa madinika tsy mety manaiky hatrany ny fitakian’ny maro no hahatonga azy ireo ho zavatra hiharan’ny fankahalana eran-tany. Hatao mafy fa ireo vitsy izay mitsangana hanohitra andrim-piangonana iray sy lalàm-panjakana iray dia tsy tokony holeferina; fa tsara kokoa ny hijalian’izy ireo toy izay ny hanarian’ny korontana sy ny fandikana lalàna ny firenena manontolo. Io hevitra io ihany no nentina nanohitra an’i Kristy taonjato maro lasa izay nataon’ireo ‘mpanapaka ny vahoaka.’ ‘Mahasoa antsika,’ hoy Kaiafa fetsy, ‘raha olona iray no maty ho an’ny vahoaka, mba tsy ho levona ny firenena rehetra.’ Jaona 11:50. Hiseho ho maharesy lahatra izany hevitra izany; ary amin’ny farany dia havoaka ny didy hanoherana ireo izay manamasina ny Sabatan’ny didy fahefatra, ka hanameloka azy ireo ho mendrika ny famaizana henjana indrindra sy hanome alalana ny vahoaka, rehefa afaka fotoana voafaritra, hamono azy. Ny Romanisma any amin’ny Tontolo Taloha sy ny Protestantisma nihemotra any amin’ny Tontolo Vaovao dia hanaraka lalan-tovy amin’izany amin’ireo izay manome voninahitra ny didin’Andriamanitra rehetra.” Ilay Ady Lehibe, 615.
“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White, Europe is identified as the Old World and the Americas are the New World.
Ny “Kristianisma” dia maneho ny fiaraha-monina maneran-tany misy ny Kristiana, na ny fitambaran’ny firenena sy ny kolontsaina izay ahitana ankamaroan’ny mponina ho Kristiana. Matetika io voambolana io no ampiasaina hanondroana ireo faritra amin’izao tontolo izao izay iankinan’ny Kristianisma ho fivavahana manjaka ka nisy fiantraikany lehibe teo amin’ny kolontsaina sy ny lalàna ary ny fenitra ara-tsosialy. Ny Kristianisma dia mahafaoka ny velaran’ny Kristianisma maneran-tany eo amin’ny lafiny mpanara-dia azy, ny fiantraikany ara-kolontsaina, ary ny lanjany ara-tantara. Raha tsy esorina ny famerimberenana izay ao amin’ny Ellen White CD-ROM, dia miseho enina amby fitopolo sy zato ny teny hoe Kristianisma. Ara-jeografia, Sister White dia manondro fa ny Kristianisma amin’ny ankapobeny dia maneho an’i Eoropa sy ny Amerika. Ao amin’ny tontolon-kevitr’i Sister White, i Eoropa dia faritana ho ny Tontolo Taloha, ary ny Amerika kosa no Tontolo Vaovao.
“But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.
“Fa ilay bibidia nanana tandroka tahaka ny an’ny zanak’ondry dia hita fa ‘niakatra avy tamin’ny tany.’ Koa raha tokony handrava fahefana hafa mba hanorenany tena izy, dia tsy maintsy hitsangana amin’ny faritany izay tsy mbola nonenana teo aloha ilay firenena aseho amin’izany, ary hitombo tsikelikely sy amim-pilaminana. Koa tsy afaka hitsangana eo afovoan’ireo firenena maro mifanizina sy mifandrombaka ao amin’ny Tontolo Taloha izany—ilay ranomasina misamboaravoara izay iantsoana hoe ‘olona, sy vahoaka betsaka, sy firenena, ary samy hafa fiteny.’ Tsy maintsy tadiavina any amin’ny Kaontinanta Andrefana izany.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.
“Firenena iza tao amin’ny Tontolo Vaovao no tamin’ny taona 1798 no niakatra teo amin’ny fahefana, nampiseho fanantenana hery sy fahalehibeazana, ary nahasarika ny sain’izao tontolo izao? Tsy azo iadian-kevitra ny fampiharana io tandindona io. Firenena iray, ary iray ihany, no mahafeno ireo famaritana ao amin’ity faminaniana ity; manondro tsy azo lavina ny Etazonia any Amerika izany.” The Great Controversy, 441.
The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.
Ny fehezanteny farany ao amin’ilay andalana hodinihintsika dia nampiasaina mba hanolorana hevitra fa ny hoe “Romanisma ao amin’ny Tontolo Taloha sy ny Protestantisma niodina ao amin’ny Tontolo Vaovao” dia manondro ny “Romanisman’ny Tontolo Taloha” ho ny fitondran’ny papa nandritra ny Vanim-potoana Maizina, ary i Etazonia (Protestantisma niodina) ho i Roma maoderina, izay asehon’ilay andian-teny hoe “Protestantisma niodina ao amin’ny Tontolo Vaovao.” Ny “Taloha” dia faritana ho tantara lasa, ary ny “Vaovao” dia faritana ho tantara maoderina na ankehitriny. Izany fampiharana izany dia manodinkodina ny fahatakarana efa napetrak’i Sister White momba ny Kristianisma sy ny Tontolo Taloha ary ny Tontolo Vaovao.
Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).
Ireo izay mampihatra ilay fehezanteny amin’ny lafiny tantara lasa sy ho avy dia mametraka ny hoe “fandikana manokana,” ka mifanohitra mivantana amin’ny hevitra nokendren’i Sister White. Ny filazana dia hoe ny “Tontolo Taloha” dia maneho ny tantara lasa ary ny “Vaovao” kosa dia maneho ny tantara maoderina na ankehitriny (Vaovao).
The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”
Hoy ilay andininy manao hoe: “hanenjika.” Ny Romanisma sy ny Protestantisma nihemotra “dia hanaraka làlana mitovy amin’izany manoloana ireo izay manaja ny didy rehetra avy amin’Andriamanitra.” Ny Tontolo Taloha ao amin’ilay andininy dia i Eoropa, ary ny Tontolo Vaovao dia ireo Amerika. Ampianarin’i Ranabavy White fa izao tontolo izao manontolo dia tsy maintsy hatrehin’ny fitsapana ny lalàna Alahady, ary ny Romanisma no hitarika ny fanenjehana any Eoropa, fa ny Protestantisma nihemotra kosa no hitarika ny fanenjehana any amin’ireo Amerika. Ireo Amerika sy i Eoropa no faritana ho “Kristianisma.” Samy “hanaraka làlana mitovy amin’izany manoloana ireo izay manaja ny didy rehetra avy amin’Andriamanitra” na ny Romanisma na ny Protestantisma nihemotra.
“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.
«Hanaraka» dia manondro asa iray amin’ny ho avy izay hataon’ireo hery roa tonta, ary araka ny fitsipiky ny fitsipi-pitenenana dia tsy azo atao velively ny milaza fa ny Romanisma ao amin’ny Tontolo Taloha no hery papaly tamin’ny Andro Maizina. Ny fanenjehana hotanterahin’ireo hery roa ireo dia amin’ny filazam-potoana ho avy. Ny famaritana ny andian-teny hoe «hanaraka» dia hoe hanenjika na hanaraka zavatra iray amin’ny fikasana hahatratra na hahazo azy. Izy io dia manambara asa iray amin’ny ho avy izay isehoan’ny olona iray na vondrona iray ho tena manolo-tena hikatsaka amim-pahavitrihana tanjona na vina iray.
The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.
Ilay fehezanteny dia azo ampiharina amin’ny toe-javatra isan-karazany: “Hanohy hikatsaka asa eo amin’ny fitsaboana izy,” izay midika fa mikasa hiezaka ho tonga matihanina amin’ny sehatry ny fitsaboana izy. “Hikatsaka mari-pahaizana amin’ny injeniera izy,” izay manambara fa mikasa hianatra injeniera any amin’ny andrim-pampianarana ambony izy. “Hanohy hanatanteraka ny tetikasa mandra-pahavitany ny ekipa,” izay manoro fa mbola hiasa amin’ilay tetikasa hatrany ny ekipa mandra-pahavitan’izany. “Hiroso amin’ny fitoriana ara-dalàna hanohitra ilay orinasa izy ireo,” izay midika fa mikasa handray fepetra ara-dalàna izy ireo mba hamaliana fitarainana na hitadiavana rariny. Amin’ny ankapobeny, ny hoe “will pursue” dia manambara fahavononana, fanoloran-tena, ary fikasana mazava hanatratra tanjona na vokatra voafaritra iray amin’ny ho avy.
The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.
Ny fandikana manokana ampiasaina mba hampianarana fa tantara efa lasa ny romanisma ao amin’ny Tontolo Taloha dia avy eo ampiasaina ho toy ny andry hanohanana fampiharana diso momba ny fampiharana telo sosona ny faminaniana. Izany dia milaza fa ny fampiharana telo sosona an’i Roma dia maneho an’i Roma jentilisa, arahin’i Roma papa, ary avy eo i Etazonia ho ilay fahatelo amin’ireo Roma telo. Fampiharana diso tena mitovitovy amin’izany no nampiasaina fotoana fohy taorian’ny 11 Septambra 2001, rehefa nisy antoko iray nisaraka tamin’ilay hetsika noho ny bokin’i Joela.
The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.
Dia nanomboka tao amin’ny fivoriam-be an-toby iray tany Kanada ny adihevitra, izay nampidirana ny fampiharana intelo ny loza telo ao amin’ny bokin’i Joela mba hampianarana fa ny finoana silamo amin’ny loza fahatelo no firenena tonga namely ny tany ao amin’ny andininy faha-enina amin’ny toko voalohany. Io firenena io dia Roma papaly, nefa nampidirina ny fanazavana manokana nilaza fa ny finoana silamo no ilay firenena. Ny fampiharana intelo ny loza telo dia efa nametraka ny finoana silamo ho hery tamin’ny 11 Septambra 2001, ary ilay fanazavana manokana vaovao dia nanizingizina fa ny fahefana papaly ao amin’ny Joela toko voalohany dia ny finoana silamo raha ny marina. Ny fanazavana manokana iray izay nandà ny famantarana marina ny fahefana papaly ao amin’ny bokin’i Joela dia nohamafisina tamin’ny fampiharana tsy marina ny loza telo. Ankehitriny dia ampidirina indray ny fanazavana manokana iray izay manilika ny fahefana papaly ka mametraka ny Etazonia eo amin’ny toerany.
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.
Ny zavatra izay efa nisy dia izany ihany no mbola hisy; ary izay efa natao dia izany ihany no mbola hatao; ary tsy misy zava-baovao akory atỳ ambanin’ny masoandro. Misy va zavatra azo lazaina hoe: Indro, vaovao ity? Efa nisy hatramin’ny andro fahiny izany, dia talohan’ny androntsika aza. Mpitoriteny 1:9, 10.
The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.
Ny adihevitra amin’ny andro farany dia ahitana ny famerenana ireo adihevitra taloha, ary ao amin’ny Daniela toko faha-iraika ambin’ny folo no misy ilay adihevitra momba an’i Uriah Smith izay nametraka ny heviny manokana teo ambonin’ny tandindon’ny mpanjakan’ny avaratra. Tamin’ny nanaovany izany dia namorona fahatakarana ny Daniela toko faha-iraika ambin’ny folo izy izay tsy namokatra afa-tsy haizina. Amin’ireo andro farany ireo, ny adihevitra averina dia indrindra manondro ny vokatry ny fampiharana fanazavana manokana amin’ny fahamarinana efa voaorina. Izany no nataon’i Smith tao amin’ny bokiny, Daniel and the Revelation. Izany no natao tamin’ilay adihevitra tao amin’ny bokin’i Joela, ary io ihany no firindran-javatra ampiasaina rehefa andalan-tsoratra iray avy ao amin’ny The Great Controversy no manilikilika ny famaritana ao anatin’izao tontolo izao sy ao anatin’ny asa soratr’i Ellen White momba izay asehon’ny “Christendom”, miaraka amin’ny fandavana ireo fitsipika fototry ny fitsipi-pitenenana izay mampahafantatra fa ny andian-teny hoe “will pursue” dia manondro tranga iray mbola ho avy. Avy amin’izany teboka ijoroana izany, ilay hevi-diso milaza fa ny “Old World” dia ny tantaran’ny fahefan’ny papa nanomboka tamin’ny 538 ka hatramin’ny 1798, dia ampiasaina avy eo hiadiana amin’ny fahatakarana efa voaorina momba ny famaritana ny fampiharana in-telo ny faminaniana.
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
“Izay rehetra nofaritan’Andriamanitra tao amin’ny tantara ara-paminaniana fa hotanterahina tamin’ny lasa dia efa tanteraka, ary izay rehetra mbola ho avy araka ny filaharany dia ho tanteraka koa. Daniela, mpaminanin’Andriamanitra, dia mitsangana eo amin’ny toerany. Jaona mitsangana eo amin’ny toerany. Ao amin’ny Apokalypsy, ny Liona avy amin’ny firenen’i Joda dia nanokatra ho an’ireo mpianatra ny faminaniana ny bokin’i Daniela, ka toy izany no itsanganan’i Daniela eo amin’ny toerany. Mitondra ny fanambaràny izy, dia izay nambaran’ny Tompo taminy tao amin’ny fahitana momba ireo zava-mitranga lehibe sy manetriketrika izay tsy maintsy ho fantatsika eo am-pijoroantsika eo amin’ny tokonam-baravaran’ny fahatanterahany mihitsy.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.
“Amin’ny tantara sy ny faminaniana, ny Tenin’Andriamanitra dia mampiseho ny fifanandrinana naharitra ela teo amin’ny fahamarinana sy ny fahadisoana. Mbola mitohy izany fifanandrinana izany. Izay zavatra efa nisy dia mbola haverina indray. Hovelomina indray ny ady hevitra fahiny, ary hisy teoria vaovao hipoitra mandrakariva. Nefa ny olon’Andriamanitra, izay tamin’ny finoany sy tamin’ny fanatanterahana ny faminaniana dia nandray anjara tamin’ny fanambarana ny hafatry ny anjely voalohany sy faharoa ary fahatelo, dia mahalala izay ijoroany. Manana fanandramana sarobidy kokoa noho ny volamena tsara indrindra izy ireo. Tokony hiorina mafy tahaka ny vatolampy izy, mitana mafy hatramin’ny farany ny fiandohan’ny fahatokiany.” Selected Messages, boky 2, 109.
It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.
Azo aseho mora foana fa i Rahavavy White dia mamantatra ny “fiandohan’ny fahatokian’izy ireo” nolazain’i Paoly ho ireo fahamarinana fototra iorenan’ny Advantisma. Nampianatra ny Millerita fa ny mpandroba ny olonao dia ny fahefan’ny papaly, ary hatramin’ny 1989 dia namerimberina imbetsaka ny hetsiky ny iray hetsy sy efatra amby efa-polo arivo fa io ihany no fahatakarana marina an’ilay tandindona, tahaka izay notanan’ny Millerita. Ankehitriny dia misy “teôria vaovao” momba izay maha-izy ny mpandroba ny olonao, ary namelombelona adihevitra tranainy izany amin’ny heviny hoe mampiasa famantarana diso an’ilay tandindona ara-paminaniana efa niorina mba hananganana môdely ara-paminaniana izay miorina eo ambonin’ny fasika. Na ny fanazavana manokan’i Smith izany, na ny fampiharana diso ny firenena ao amin’ny Joela toko voalohany, na ny famantarana an’i Etazonia ho Roma Maoderina; ireo fahadisoana telo ireo dia samy manafika ny fahatakarana marina an’i Roma papaly amin’ny andro farany, ary amin’ny fanaovany izany dia manafika ilay tandindona izay mametraka ny fahitana ara-paminaniana izay manambara raha ho levona sa ho velona ny olon’Andriamanitra.
In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.
Amin’ny andro ho avy, ny Romanisma any Eoropa sy ny Protestantisma mpiodina any Amerika dia “hanenjika” ireo mpitandrina ny Sabata, tahaka ny efa natao nandritra ny tantara masina manontolo.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.
«Hamporisihin’Andriamanitra ny olony; raha tsy mahomby ny fomba hafa, dia hisy hevi-diso hiditra eo aminy, ka hanivana azy ireny, hanasaraka ny akofa amin’ny varimbazaha. Miantso izay rehetra mino ny teniny ny Tompo mba hifoha hiala amin’ny torimaso. Efa tonga ny fahazavana sarobidy, mifanaraka amin’izao fotoana izao. Fahamarinana ara-Baiboly izany, mampiseho ny loza izay efa mananontanona antsika. Io fahazavana io dia tokony hitarika antsika ho amin’ny fandalinana mazoto ny Soratra Masina sy ny fandinihana faran’izay hentitra ireo toerana ijoroantsika. Tian’Andriamanitra hodinihina amin’ny fomba lalina sy maharitra, miaraka amin’ny vavaka sy fifadian-kanina, ny lafiny rehetra sy ny toerana rehetra ijoroan’ny fahamarinana. Tsy tokony hionona amin’ny fiheverana fotsiny sy hevitra tsy mazava momba izay mahaforona ny fahamarinana ny mpino.» Gospel Workers, 299.
We will continue these thoughts in the next article.
Hanohy ireo hevitra ireo isika ao amin’ny lahatsoratra manaraka.