We are considering six historical lines within the history of Adventism where controversies over the symbol of Rome was the issue. We are employing the methodology of the latter rain, which is “line upon line” from “here a little” and “there a little.” We began by identifying that the first controversy over the symbol of Rome illustrates the current controversy, and therefore emphasizes that we are now in the last controversy before probation closes.
Isika dia mandinika tsipika ara-tantara enina ao anatin’ny tantaran’ny Advantisma izay nisy adihevitra momba ny mariky Roma no olana. Mampiasa ny fomba fiasan’ny ranonorana farany isika, izay “tsipika mifanindry amin’ny tsipika” avy amin’ny “eto kely” sy “eroa kely.” Nanomboka tamin’ny famantarana isika fa ny adihevitra voalohany momba ny mariky Roma dia maneho ity adihevitra ankehitriny ity, ary noho izany dia manamafy fa isika ankehitriny dia eo amin’ilay adihevitra farany alohan’ny hifaranan’ny fotoam-pahasoavana.
The seriousness of this final controversy about the symbol of Rome is also represented by verses ten through sixteen of Daniel eleven, which typify the hidden history of verse forty of Daniel eleven. The history of verse forty brings the student of prophecy to 1989 and the collapse of the Soviet Union as represented in verse ten. The next verse, verse forty-one, which identifies the soon-coming Sunday law in the United States, is typified by verse sixteen. Inspiration has identified that what was sealed was “the portion of the book of Daniel that related to the last days”.
Ang kaseryosohan nitong pangwakas na kontrobersiya tungkol sa simbolo ng Roma ay inihaharap din ng mga talata sampu hanggang labing-anim ng Daniel onse, na tumitipon sa natatagong kasaysayan ng talata kuwarenta ng Daniel onse. Ang kasaysayan ng talata kuwarenta ay nagdadala sa mag-aaral ng hula sa 1989 at sa pagbagsak ng Unyong Sobyet gaya ng inilalarawan sa talata sampu. Ang kasunod na talata, ang talata kuwarenta’t isa, na tumutukoy sa nalalapit na batas ng Linggo sa Estados Unidos, ay tinutularan ng talata labing-anim. Tinukoy ng Inspirasyon na ang tinatakan ay “ang bahagi ng aklat ni Daniel na may kaugnayan sa mga huling araw”.
1989 unto the Sunday law is the sealed portion of the last days, and it is typified in verses ten through sixteen. It is therefore the increase of knowledge that leads to the close of probation for Seventh-day Adventists, for Adventism’s probation in the United States is finished at the Sunday law. In verses ten through sixteen we find verse fourteen, which identifies that it is the “robbers” of God’s people that establish the vision.
Ny taona 1989 ka hatramin’ny lalàna alahady no ampahany voaisy tombo-kase amin’ny andro farany, ary izany dia aseho ara-tandindona ao amin’ny andininy faha-folo ka hatramin’ny faha-enina ambin’ny folo. Koa noho izany, ny fitomboan’ny fahalalana no mitarika ho amin’ny fikatonan’ny fotoam-pitsapana ho an’ny Advantista Mitandrina ny Andro Fahafito, satria tapitra amin’ny lalàna alahady ny fotoam-pitsapana ho an’ny Advantisma any Etazonia. Ao amin’ny andininy faha-folo ka hatramin’ny faha-enina ambin’ny folo no ahitantsika ny andininy faha-efatra ambin’ny folo, izay manondro fa ny “mpandroba” ny olon’Andriamanitra no mampiorina ny fahitana.
Therefore, the Millerite controversy that is represented upon the 1843 pioneer chart is the first controversy of Rome in Adventism’s history. The fact that the very same controversy has again arrived, informs anyone who wishes to see that Jesus, as the Alpha and Omega, always illustrates the end with the beginning. The current controversy is the final controversy which sifts the wise and foolish virgins.
Koa ny ady hevitra Millerita izay aseho eo amin’ny tabilao pioniera 1843 no ady hevitra voalohany an’i Roma ao amin’ny tantaran’ny Advantisma. Ny zava-misy fa io ady hevitra io indrindra no tonga indray dia mampahafantatra izay rehetra maniry hahita fa Jesosy, amin’ny maha-Alfa sy Omega Azy, dia mandrakariva maneho amin’ny fiandohana ny farany. Ny ady hevitra ankehitriny no ady hevitra farany izay manivana ny virijina hendry sy ny virijina adala.
Sanctified prophetic logic teaches that the one hundred and forty-four thousand come into perfect unity before their close of probation at the soon-coming Sunday law. The refining fire of Malachi’s Messenger of the Covenant is now purifying the Levites as gold and silver. The Dirt Brush Man is now purging His floor with words of truth.
Ny lojika ara-paminaniana voamasina dia mampianatra fa ny iray hetsy sy efatra arivo amby efa-polo sy efatra arivo dia tonga amin’ny firaisan-tsaina tonga lafatra alohan’ny hifaranan’ny fotoam-pitsarana ho azy ireo amin’ilay lalàna Alahady izay ho avy tsy ho ela. Ny afo fanadiovan’Ilay Iraky ny Fanekena ao amin’i Malakia dia manadio ny Levita ankehitriny tahaka ny volamena sy ny volafotsy. Ilay Lehilahy Miborosy Fako dia manadio ny gorodony ankehitriny amin’ny tenin’ny fahamarinana.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Ny angady famolahana dia eo an-tanany, ary hodioviny tsara ny famoloany, ka hangoniny ho ao an-tsompitra ny variny.’ Matio 3:12. Anisan’ny fotoana fanadiovana izany. Tamin’ny alalan’ny tenin’ny fahamarinana no nanasarahana ny akofa tamin’ny vary. Satria feno fireharehana sy fahamarinantenan-tena loatra izy ireo ka tsy nety nandray fananarana, sady tia izao tontolo izao loatra ka tsy nanaiky hiaina amin’ny fanetren-tena, dia maro no niala tamin’i Jesosy. Maro koa no mbola manao toy izany ankehitriny. Sedraina amin’izao andro izao ny fanahy tahaka ny nanandramana ireo mpianatra tao amin’ny synagoga tany Kapernaomy. Rehefa ampiharina amin’ny fo ny fahamarinana, dia hitany fa tsy mifanaraka amin’ny sitrapon’Andriamanitra ny fiainany. Hitany fa ilaina ny fiovana tanteraka ao amin’ny tenany; nefa tsy vonona izy handray ny asa mitaky fandavan-tena. Koa tezitra izy rehefa aharihary ny fahotany. Miala amim-panafintohinana izy, tahaka ny nandaozan’ireo mpianatra an’i Jesosy, sady nimonomonona hoe: ‘Sarotra izany teny izany; iza no mahahaino izany?’” Ilay Fitiavan’ny Vanim-potoana Rehetra, 392.
The fact that the first sixteen verses are the beginning of Daniel’s last prophecy, and that those verses align with the last six verses of the chapter, indicates that the Alpha and Omega is using the verses in the beginning to accomplish the final separation of the wise and wicked, as represented by Daniel in chapter twelve, which is now occurring.
Ny zava-misy fa ny andininy enina ambin’ny folo voalohany no fiandohan’ny faminaniana farany nataon’i Daniela, ary fa mifandrindra amin’ireo andininy enina farany amin’ny toko ireo andininy ireo, dia manondro fa ny Alfa sy Omega dia mampiasa ireo andininy eo am-piandohana mba hanatanterahana ny fisarahana farany ny hendry sy ny ratsy fanahy, araka ny asehon’i Daniela ao amin’ny toko faha-roa ambin’ny folo, izay tanteraka ankehitriny.
A third witness to the serious nature of the controversy is the fact that inspiration, through the writings of Sister White, clearly upholds the 1843 pioneer chart, which represents the controversy of Rome in verse fourteen. The beginning controversy represents the ending controversy, and the inspired endorsement of the Millerite understanding of verse fourteen’s “robbers of thy people,” means that if that foundational truth is rejected, it is simultaneously a rejection of the authority of the Spirit of Prophecy. In agreement with the previous two witnesses that emphasize that this controversy occurs just before probation closes is the certainty that the last, or final, deception for those who profess to uphold the Spirit of Prophecy, is a rejection of the Spirit of Prophecy.
Vavolombelona fahatelo momba ny hamafin’ity ady hevitra ity ny zava-misy fa ny tsindrimandry, tamin’ny alalan’ny asa soratr’i Sister White, dia manohana mazava tsara ny tabilao nentin’ireo mpisava lalana tamin’ny 1843, izay maneho ny ady hevitra momba an’i Roma ao amin’ny andininy faha-14. Ny ady hevitra tany am-piandohana dia maneho ny ady hevitra amin’ny farany, ary ny fanohanana avy amin’ny tsindrimandry ny fahatakarana Millerita momba ireo “mpandroba ny olonao” ao amin’ny andininy faha-14 dia midika fa raha lavina izany fahamarinana fototra izany, dia fandavana ny fahefan’ny Fanahin’ny Faminaniana miaraka amin’izay koa izany. Mifanaraka amin’ireo vavolombelona roa teo aloha, izay manasongadina fa mitranga mialoha indrindra ny hifaranan’ny fotoam-pahasoavana ity ady hevitra ity, dia izao fahamarinan-toetra tsy azo ihodivirana izao: ny fitaka farany, na fitaka famaranana, ho an’ireo izay milaza fa manohana ny Fanahin’ny Faminaniana, dia ny fandavana ny Fanahin’ny Faminaniana.
“Satan is . . . constantly pressing in the spurious—to lead away from truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“I Satana dia ... manosika tsy an-kijanona ny sandoka—mba hampiala ny olona hiala amin’ny fahamarinana. Ny fitaka farany indrindra hataon’i Satana dia ny hanafoana ny herin’ny fijoroana ho vavolombelon’ny Fanahin’Andriamanitra. ‘Raha tsy misy fahitana, dia ringana ny olona’ (Ohabolana 29:18). Hiasa amin-kafetsena i Satana, amin’ny fomba samihafa sy amin’ny alalan’ny fitaovana samihafa, mba hampihorohoro ny fahatokisan’ny vahoaka sisa tavela amin’Andriamanitra amin’ilay fijoroana ho vavolombelona marina.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“హేతువాక్యములయందు సాతానికమైన ఒక ద్వేషము రగిలించబడును. సాతాను క్రియలు సంఘముల విశ్వాసమును వాటియందు కదిలించుటకై యుండును; ఇందుకు కారణమేమనగా: దేవుని ఆత్మయొక్క హెచ్చరికలు, గద్దింపులు, ఆలోచనలు ఆలకింపబడిన యెడల, తన మోసములను ప్రవేశపెట్టుటకును తన భ్రమలలో ప్రాణములను బంధించుటకును సాతానుకు అంత స్పష్టమైన మార్గము కలుగదు.” సెలెక్టెడ్ మెసేజెస్, గ్రంథము 1, 48.
The making of none effect, or the rejection of the authority of the “testimony of the Spirit of God” through the writings of Ellen White, is the “very last deception of Satan.” Sister White wrote that she was “shown” that the “1843 chart was directed by the hand of the Lord, and should not be altered.” The previous passage directly associates the rejection of the authority of the Spirit of Prophecy with the vision of the last days, for all the prophets speak most directly of the last days. Therefore when Daniel says in verse fourteen that “the robbers” establish the vision, it is Solomon’s vision of Proverbs 29:18, which says that those who do not have the vision “perish,” and the word “perish” means “to be made naked”.
Ny fanafoanana, na ny fandavana ny fahefan’ny “fijoroana vavolon’ny Fanahin’Andriamanitra” amin’ny alalan’ny asa soratr’i Ellen White, no “fitaka faran’izay farany ataon’i Satana.” Nanoratra Rahavavy White fa “naseho” azy fa ny “tabilao 1843 dia notarihin’ny tanan’ny Tompo, ka tsy tokony hovaina.” Ny andalan-teny teo aloha dia mampifandray mivantana ny fandavana ny fahefan’ny Fanahin’ny Faminaniana amin’ny fahitan’ny andro farany, satria ny mpaminany rehetra dia miresaka mivantana indrindra ny amin’ny andro farany. Koa rehefa milaza ao amin’ny andininy faha-efatra ambin’ny folo i Daniela fa “ny jiolahy” no mampiorina ny fahitana, dia ny fahitan’i Solomona ao amin’ny Ohabolana 29:18 no tiana holazaina, izay milaza fa izay tsy manana ny fahitana dia “ringana,” ary ny teny hoe “ringana” dia midika hoe “atao mitanjaka”.
“Perish” is therefore identifying that those who profess to uphold the Spirit of Prophecy in the last days, but who reject the authority represented therein, become naked, and perish, which is a description of the Laodiceans, who are “wretched, and miserable, and poor, and blind, and naked.” They are counseled to buy “white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.” If they refuse the counsel they are spewed out of the mouth of the Lord.
Noho izany, ny hoe “ho levona” dia manondro fa ireo izay milaza ho mitana ny Fanahin’ny Faminaniana amin’ny andro farany, nefa mandà ny fahefana aseho ao anatiny, dia tonga mitanjaka ka levona; izany no famaritana ny Laodiseana, izay “ory, sy fadiranovana, sy mahantra, sy jamba, ary mitanjaka.” Omena torohevitra izy ireo mba hividy “fitafiana fotsy, mba hitafianao, ary mba tsy hisehoan’ny henatry ny fitanjahanao.” Raha mandà izany torohevitra izany izy, dia aloan’ny Tompo hiala amin’ny vavany.
Thus, we find another witness that this nakedness is manifested just before probation closes. At the soon-coming Sunday law those naked souls will receive the mark of the beast, as they are overthrown, as represented in verse forty-one of Daniel eleven. The reason they will be overthrown is that they rejected the authority of the Spirit of Prophecy, which upholds the 1843 pioneer chart, which represents the foundations of Adventism, and includes the “key” which establishes the vision with the identification that Rome is the power represented as “the robbers of thy people” in verse fourteen.
Noho izany, dia mahita vavolombelona iray hafa isika fa io fitanjahana io dia miseho mialoha kelin’ny hifaranan’ny fotoam-pahasoavana. Amin’ilay lalàna Alahady ho avy tsy ho ela dia handray ny mariky ny bibidia ireo fanahy mitanjaka ireo, rehefa ariana izy, araka izay aseho ao amin’ny andininy faha-iraika amby efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo. Ny antony hanariana azy dia satria nolaviny ny fahefan’ny Fanahin’ny Faminaniana, izay manohana ny tabilao pioniera 1843, izay maneho ny fanorenan’ny Advantisma, ary ahitana ilay “fanalahidy” izay mampiorina ny fahitana amin’ny famantarana fa i Roma no hery aseho ho “ireo mpandroba ny vahoakanao” ao amin’ny andininy faha-efatra ambin’ny folo.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Zavatra iray no azo antoka: ireo Advantista mitandrina ny andro fahafito izay mijoro eo ambanin’ny sainan’i Satana dia handao aloha ny finoany ny amin’ireo fampitandremana sy fananarana voarakitra ao amin’ny Testimonin’ny Fanahin’Andriamanitra.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Ny antso ho amin’ny fanokanana lalindalina kokoa sy ny fanompoana masina kokoa dia atao ankehitriny, ary mbola hotohizana hatao. Ny sasany izay miloa-bava amin’izao fotoana izao hamoaka ny soso-kevitr’i Satana dia ho tonga saina. Misy ireo mitana toerana lehibe ianteherana nefa tsy mahatakatra ny fahamarinana ho an’izao andro izao. Tsy maintsy omena azy ireo ny hafatra. Raha mandray izany izy, dia handray azy Kristy, ary hanao azy ho mpiara-miasa aminy. Fa raha mandà tsy hihaino ny hafatra izy, dia hijoro eo ambanin’ny faneva maintin’ny Andrianan’ny Haizina.
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.” Spalding and Magan, 305, 306.
“Nampianarina aho hilaza fa ny fahamarinana sarobidy ho an’izao fotoana izao dia misokatra bebe kokoa hatrany amin’ny sain’ny olombelona. Amin’ny heviny manokana dia tsy maintsy mihinana ny nofon’i Kristy sy misotro ny rany ny lehilahy sy ny vehivavy. Hisy fivelaran’ny fahatakarana, satria ny fahamarinana dia mahazaka fitomboana tsy tapaka. Ilay Mpamorona avy amin’Andriamanitra ny fahamarinana dia hiditra amin’ny firaisana akaiky kokoa, ary mbola akaiky kokoa, amin’izay manohy hiezaka hahalala Azy. Rehefa mandray ny teniny ho mofon’ny lanitra ny vahoakan’Andriamanitra, dia ho fantany fa ny fivoahany dia voaomana tahaka ny maraina. Handray hery ara-panahy izy ireo, tahaka ny andraisan’ny tena hery ara-batana rehefa mihinana hanina.” Spalding and Magan, 305, 306.
In our last article we identified that Uriah Smith was the champion of the rebellion of 1863, for it was he who introduced the counterfeit 1863 chart. The chart he produced in 1863 removed the seven times of Leviticus twenty-six from Laodicean Adventism’s prophetic message, thus marking the beginning of the progressive tearing down of the foundations, and also the beginning of the construction of the counterfeit Laodicean Adventist foundation, which is built upon sand. Later in Advent history, his private interpretation of the king of the north, bore the fruits of his prophetic model as people fled the church.
Tao amin’ny lahatsoratra farany nataontsika dia fantatsika fa i Uriah Smith no tompon-daka tamin’ny fikomiana tamin’ny 1863, satria izy no nampiditra ilay tabilao sandoka tamin’ny 1863. Ny tabilao izay novokariny tamin’ny 1863 dia nanala ny fotoana impito ao amin’ny Levitikosy faha-enina amby roapolo tsy ho ao amin’ny hafatra ara-paminanian’ny Advantista Laodikiana, ka izany no nanamarika ny fiandohan’ny fandravana miandalana ny fanorenana, ary koa ny fiandohan’ny fananganana ny fanorenana sandokan’ny Advantista Laodikiana, izay naorina teo ambonin’ny fasika. Taty aoriana teo amin’ny tantaran’ny Advantista, ny fanazavany manokana momba ny mpanjakan’ny avaratra dia niteraka ny vokatry ny modely ara-paminaniany raha nandositra ny fiangonana ny olona.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
Mitandrema ny mpaminany sandoka, izay manatona anareo mitafy hoditr’ondry, nefa ao anatiny dia amboadia masi-devona. Ny voany no hahafantaranareo azy. Moa mioty voaloboka amin’ny tsilo va ny olona, sa aviavy amin’ny hery? Dia toy izany koa, ny hazo tsara rehetra mamoa voa tsara; fa ny hazo ratsy kosa mamoa voa ratsy. Ny hazo tsara tsy mahavokatra voa ratsy, ary ny hazo ratsy tsy mahavokatra voa tsara. Ny hazo rehetra izay tsy mamoa voa tsara dia kapaina ka atsipy any anaty afo. Koa amin’ny voany no hahafantaranareo azy. Tsy izay rehetra manao amiko hoe: Tompoko, Tompoko, no hiditra amin’ny fanjakan’ny lanitra, fa izay manao ny sitrapon’ny Raiko Izay any an-danitra. Maro no hanao amiko amin’izany andro izany hoe: Tompoko, Tompoko, moa tsy naminany tamin’ny anaranao va izahay? ary tamin’ny anaranao no namoahanay demonia? ary tamin’ny anaranao no nanaovanay asa lehibe maro? Ary amin’izay dia hambarako aminy hoe: Tsy mba fantatro akory ianareo; mialà amiko, ianareo mpanao meloka. Koa amin’izany, na zovy na zovy no mandre izao teniko izao ka mankatò izany, dia hohariko amin’ny lehilahy hendry izay nanorina ny tranony teo ambonin’ny vatolampy; ary latsaka ny ranonorana, tonga ny riaka, ary nifofofofo ny rivotra ka namely izany trano izany; nefa tsy nianjera izy, satria naorina teo ambonin’ny vatolampy. Ary izay rehetra mandre izao teniko izao ka tsy mankatò izany dia hoharina amin’ny lehilahy adala izay nanorina ny tranony teo ambonin’ny fasika; ary latsaka ny ranonorana, tonga ny riaka, ary nifofofofo ny rivotra ka namely izany trano izany; dia nianjera izy, ary lehibe ny faharavany. Matio 7:15–27.
The leadership of Laodicean Seventh-day Adventism was passed by in 1989, as assuredly as the leadership of the Jewish church was passed by at the birth of Christ.
Ny fitarihan’ny Advantista Mitandrina ny Andro Fahafito Laodiseana dia nolalovana tamin’ny 1989, tahaka ny nitandrifian’ny fitarihan’ny fiangonana jiosy tamin’ny nahaterahan’i Kristy.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.
“Tsy fantatry ny olona izany, nefa mameno ny lanitra fifaliana ny vaovao. Amin’ny fahalianana lalindalina kokoa sy malefaka kokoa no itarihana ireo zavaboary masina avy amin’ny tontolon’ny mazava ho amin’ny tany. Mamirapiratra kokoa izao tontolo rehetra izao noho ny fanatrehany. Eo ambonin’ny havoanan’i Betlehema no ivorian’ny antokon’anjely tsy hita isa. Miandry ny famantarana izy ireo mba hanambara ny vaovao mahafaly amin’izao tontolo izao. Raha nahatoky tamin’ny andraikitra napetraka taminy ireo mpitarika tao amin’ny Isiraely, dia ho afaka niombom-pifaliana tamin’ny fanambarana ny nahaterahan’i Jesosy izy. Fa ankehitriny dia efa nolalovana izy ireo.”
“God declares, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ ‘Unto the upright there ariseth light in the darkness.’ Isaiah 44:3; Psalm 112:4. To those who are seeking for light, and who accept it with gladness, the bright rays from the throne of God will shine.” The Desire of Ages, 47.
« Andriamanitra dia manambara hoe: “Handrotsahako rano amin’izay mangetaheta, ary riaka amin’ny tany karankaina.” “Ho an’ny marina no iposahan’ny mazava ao amin’ny maizina.” Isaia 44:3; Salamo 112:4. Ho an’izay mitady ny mazava sy mandray izany amin-kafaliana, dia hamirapiratra aminy ny taratra mamirapiratra avy eo amin’ny seza fiandrianan’Andriamanitra. » Ilay Fitiavan’i Jesosy, 47.
The time of the end in the line of Christ was His birth, and it was then that the message which would test that generation was unsealed. 1989 was the time of the end for the candidates who are called to be among the one hundred and forty-four thousand. Uriah Smith’s prophetic model rejected the foundational truths which are represented on the 1843 chart. Those truths were the “Rock.”
Ny fotoan’ny farany teo amin’ny taranak’i Kristy dia ny nahaterahany, ary tamin’izany no naseho tsy voaisy tombo-kase intsony ny hafatra izay hizaha toetra izany taranaka izany. Ny taona 1989 no fotoan’ny farany ho an’ireo mpirotsaka hofidiana izay nantsoina ho isan’ny iray hetsy sy efatra arivo amby efatra alina. Ny modely ara-paminanian’i Uriah Smith dia nandà ireo fahamarinana fototra aseho eo amin’ny tabilao 1843. Ireo fahamarinana ireo no “Vatolampy.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Tonga ny fampitandremana: Tsy misy na inona na inona tokony havela hiditra izay hanakorontana ny fototry ny finoana izay efa nanorenantsika hatramin’ny nahatongavan’ny hafatra tamin’ny 1842, 1843, ary 1844. Tao anatin’io hafatra io aho, ary hatramin’izay dia nijoro teo anatrehan’izao tontolo izao aho, mahatoky amin’ny mazava izay nomen’Andriamanitra antsika. Tsy mikasa ny hanaisotra ny tongotray hiala eo amin’ny lampihazo izay nametrahana azy izahay, raha nitady ny Tompo isan’andro tamin’ny vavaka mafana fo, nitady fahazavana. Mihevitra va ianareo fa afaka hahafoy ny mazava izay nomen’Andriamanitra ahy aho? Ho tahaka ny Vatolampin’ny mandrakizay izany. Izy no nitarika ahy hatramin’ny fotoana nanomezana azy.” Review and Herald, 14 Aprily 1903.
On September 11, 2001 the latter rain began to sprinkle as the winds representing Islam of the third woe were released, and the Patriot Act marked a transition from English to Roman law prophetically announcing that the flood of the papal power had begun to flow. The final testing process for the house of Laodicean Adventism began, and “the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it”.
Tamin’ny 11 Septambra 2001 no nanomboka niparitaka ny ranonorana aoriana, rehefa navotsotra ny rivotra izay maneho ny finoana silamo amin’ny loza fahatelo, ary ny Patriot Act dia nanamarika fifindrana avy amin’ny lalàna anglisy ho amin’ny lalàna romana, ka nanambara ara-paminaniana fa efa nanomboka nikoriana ny safo-dranon’ny fahefan’ny papa. Nanomboka ny dingam-pitsapana farany ho an’ny tranon’ny Advantisma Laodiseana, ary “nidina ny ranonorana, tonga ny safo-drano, nitsoka ny rivotra, ka namely izany trano izany; dia nianjera izy; ary lehibe ny fianjerany”.
The message that the mighty angel announced at that time identified that all nations had drunk the wine of Babylon, and the counterfeit methodology of papal Rome and apostate Protestantism which had been progressively adopted since the rebellion of 1863, is represented by the wine (doctrine) of Babylon.
Ny hafatra izay nambaran’ilay anjely mahery tamin’izany fotoana izany dia nanambara fa ny firenena rehetra dia efa nisotro ny divain’i Babylona, ary ny fomba fiasa sandoka an’i Roma papa sy ny Protestanta nihemotra, izay noraisina tsikelikely hatramin’ny fikomiana tamin’ny 1863, no asehon’ny divain’i Babylona (fotopampianarana).
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Ary rehefa afaka izany zavatra izany, dia nahita anjely iray hafa nidina avy tany an-danitra aho, nanana fahefana lehibe; ary nohazavain’ny voninahiny ny tany. Ary niantso mafy tamin’ny feo mahery izy ka nanao hoe: Rava Babylona lehibe, rava; ary efa tonga fonenan’ny demonia izy sy toeram-pigadran’ny fanahy maloto rehetra ary tranom-borona ho an’ny vorona maloto sy halanina rehetra. Fa ny firenena rehetra efa nisotro ny divain’ny fahatezeran’ny fijangajangany; ary ny mpanjakan’ny tany efa nijangajanga taminy; ary ny mpivarotra amin’ny tany efa nanankarena noho ny haben’ny zava-mamy mahafinaritra azy. Apokalypsy 18:1–3.
At the disappointment of July 18, 2020, the testing process was over for the Laodicean Seventh-day Adventist church, and the testing process of those who were the candidates to be among the one hundred and forty-four thousand began. When Michael began to awaken those candidates in July of 2023, the message, represented as oil in the parable of Adventism was again unsealed. Whether post September 11, 2001 or post July 2023, there was an outpouring of the oil, and the message that was unsealed in July 2023, when fully developed, is the Midnight Cry message of the parable.
Tamin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020, dia nifarana ny fizotry ny fitsapana ho an’ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana, ary nanomboka ny fizotry ny fitsapana ho an’ireo izay kandidà ho isan’ny iray hetsy sy efatra alina sy efatra arivo sy iray hetsy. Rehefa nanomboka namoha ireo kandidà ireo i Mikaela tamin’ny Jolay 2023, dia novahana tombo-kase indray ny hafatra, izay aseho ho menaka ao amin’ny fanoharan’ny Advantisma. Na taorian’ny 11 Septambra 2001 izany na taorian’ny Jolay 2023, dia nisy ny firotsahan’ny menaka, ary ny hafatra izay novahana tombo-kase tamin’ny Jolay 2023, rehefa velarina amin’ny fahafenoany, dia ilay hafatry ny Antso Mamatonalina ao amin’ilay fanoharana.
It begins in the testing time as the message for the wise and foolish virgins, but it swells to the loud cry message. That message arrives at the soon-coming Sunday law, and when it arrives the second voice of Revelation chapter eighteen calls God’s other flock out of Babylon.
Manomboka amin’ny fotoam-pitsapana izany amin’ny maha-hafatra ho an’ny virijina hendry sy ny virijina adala azy, nefa mitombo ho tonga hafatry ny antso mafy. Tonga izany hafatra izany amin’ny lalàna Alahady izay ho avy tsy ho ela, ary rehefa tonga izany dia miantso ny andian’ondrin’Andriamanitra hafa hivoaka avy ao Babylona ny feo faharoa ao amin’ny Apokalypsy toko fahavalo ambin’ny folo.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Ary nandre feo iray hafa avy tany an-danitra aho nanao hoe: Mivoaha avy ao aminy, ry oloko, mba tsy handraisanao anjara amin’ny fahotany, ary mba tsy handraisanao ny lozany. Fa ny fahotany dia tafakatra hatrany an-danitra, ary Andriamanitra nahatsiaro ny helony. Apokalypsy 18:4, 5.
The first voice of verse one through three announced the arrival of a testing time, and the sprinkling of the latter rain then began. The second voice identifies the end of that testing time, and announces the testing time for God’s other flock that is still in Babylon.
Ny feo voalohany ao amin’ny andininy voalohany ka hatramin’ny fahatelo dia nanambara ny fahatongavan’ny fotoam-pitsapana, ary tamin’izay dia nanomboka ny famafazana ny orana farany. Ny feo faharoa kosa no manondro ny fiafaran’izany fotoam-pitsapana izany, ary manambara ny fotoam-pitsapana ho an’ny ondry aman’osy hafa an’Andriamanitra izay mbola any Babylona.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.
“Koa amin’ny asa farany ho fampitandremana izao tontolo izao àry, dia misy antso roa miavaka atao amin’ny fiangonana. Ny hafatry ny anjely faharoa dia hoe: ‘Rava i Babylona, rava, ilay tanàna lehibe, satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany.’ Ary ao amin’ny antso mahery amin’ny hafatry ny anjely fahatelo dia re ny feo avy any an-danitra manao hoe: ‘Mivoaha avy ao aminy, ry oloko.’” Review and Herald, December 6, 1892.
It is during the outpouring of the Holy Spirit that Paul’s strong delusion of 2 Thessalonians is accomplished. Whether it was the testing of the Laodicean Seventh-day Adventist church that began on September 11, 2001 or the testing of the virgins who experienced the disappointment of July 18, 2020, the testing occurs during an outpouring of the Holy Spirit. That outpouring represents a testing message.
Mandritra ny fandrotsahana ny Fanahy Masina no tanterahana ilay fahadisoam-panantenana mahery voalazan’i Paoly ao amin’ny 2 Tesaloniana. Na ilay fizahan-toetra ny fiangonana Advantista Mitandrina ny Andro Fahafito tao Laodikia izay nanomboka ny 11 Septambra 2001, na ilay fizahan-toetra ny virijina izay niaina ny fahadisoam-panantenana tamin’ny 18 Jolay 2020, dia mandritra ny fandrotsahana ny Fanahy Masina no isehoan’izany fizahan-toetra izany. Izany fandrotsahana izany dia maneho hafatry ny fizahan-toetra.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ny voahosotra izay mitsangana eo anilan’ny Tompon’ny tany rehetra dia manana ny toerana izay nomena an’i Satana fahiny amin’ny maha-keroba manarona azy. Amin’ny alalan’ireo zava-manan’aina masina manodidina ny seza fiandrianany no itohizan’ny Tompo fifandraisana tsy tapaka amin’ny mponina eto an-tany. Ny diloilo volamena dia maneho ny fahasoavana izay anomezan’Andriamanitra famatsiana tsy tapaka ny jiron’ny mino, mba tsy hitsilopilopy sy ho faty izy ireny. Raha tsy izany diloilo masina izany no arotsaka avy any an-danitra amin’ny alalan’ny hafatry ny Fanahin’Andriamanitra, dia ho eo ambany fifehezana tanteraky ny herin’ny ratsy ny olona.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Manala baràka an’Andriamanitra rehefa tsy raisintsika ny hafatra ampitainy amintsika. Amin’izany no andavantsika ny diloilo volamena izay tiany harotsaka ao amin’ny fanahintsika mba hampitaina amin’ireo izay ao amin’ny maizina. Rehefa tonga ny antso hoe: ‘Indro, avy ny mpampakatra; mivoaha mba hitsena azy,’ ireo izay tsy nandray ny diloilo masina, izay tsy nitahiry ny fahasoavan’i Kristy tao am-pony, dia hahita, tahaka ireo virijina adala, fa tsy vonona hitsena ny Tompony izy. Tsy manana ao amin’ny tenany ny hery hahazoana ny diloilo izy, ary potika ny fiainany. Fa raha angatahina ny Fanahy Masin’Andriamanitra, raha mitalaho isika, tahaka ny nataon’i Mosesy hoe: ‘Asehoy ahy ny voninahitrao,’ dia hararaka ao am-pontsika ny fitiavan’Andriamanitra. Amin’ny alalan’ireo fantsona volamena no hampitaina amintsika ny diloilo volamena. ‘Tsy amin-kery, na amin-tsaina, fa amin’ny Fanahiko, hoy Jehovah, Tompon’ny maro.’ Amin’ny fandraisana ireo taratra mamirapiratra avy amin’ny Masoandron’ny Fahamarinana no hamirapiratan’ny zanak’Andriamanitra tahaka ny fanazavana eo amin’izao tontolo izao.” Review and Herald, July 20, 1897.
The sealing time of the one hundred and forty-four thousand began on September 11, 2001, and it represents two testing periods. The first is the final testing of the Laodicean Seventh-day Adventist church, and the second is for those who are the subjects of the parable of the ten virgins. To be either a wise or a foolish virgin requires that all the virgins experience a tarrying time.
Ang panahon ng pagtatatak sa isang daan at apatnapu’t apat na libo ay nagsimula noong Setyembre 11, 2001, at ito’y kumakatawan sa dalawang panahon ng pagsubok. Ang una ay ang huling pagsubok sa iglesiang Laodicean ng Ikapitong-araw na Adventista, at ang ikalawa ay para sa mga siyang paksa ng talinghaga ng sampung dalaga. Upang maging alinman sa isang matalino o isang mangmang na dalaga, kinakailangang maranasan ng lahat ng mga dalaga ang isang panahon ng paghihintay.
In Millerite history the tarrying time began with the arrival of the second angel, which occurred at the first disappointment. At that point the Protestants, who were God’s former covenant chosen people were passed by. On July 18, 2020 the former covenant chosen people were passed by, and the testing process that occurred during the tarrying time in the Millerite history began to be repeated. The message of the Midnight Cry was then developed in Millerite history, as it is currently being developed. When it fully arrived at the Exeter Camp meeting it was manifested who had the message (oil) and who did not. The former covenant chosen people of either history is the first to be tested and passed by.
Tamin’ny tantaran’ny Millerita dia nanomboka tamin’ny fahatongavan’ny anjely faharoa ny fotoana fiandrasana, izay nitranga tamin’ilay fahadisoam-panantenana voalohany. Tamin’izany fotoana izany dia nolalovan’Andriamanitra ny Protestanta, izay vahoaka nofidiny tamin’ny fanekena teo aloha. Tamin’ny 18 Jolay 2020 dia nolalovana koa ireo vahoaka nofidina tamin’ny fanekena teo aloha, ary nanomboka naverina indray ilay fizahan-toetra izay nitranga nandritra ny fotoana fiandrasana tao amin’ny tantaran’ny Millerita. Tamin’izay no nivoaran’ny hafatry ny Antso Amin’ny Misasakalina tao amin’ny tantaran’ny Millerita, tahaka ny ivoarany ankehitriny. Rehefa tonga tanteraka izany tamin’ny fivorian’ny toby tany Exeter dia naseho mazava hoe iza no nanana ny hafatra (solika) ary iza no tsy nanana izany. Ny vahoaka nofidina tamin’ny fanekena teo aloha, amin’ny iray amin’ireo tantara roa ireo, no voalohany hotsapaina sy holalovana.
“‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.” Selected Messages, book 3, 154.
“‘Hanome anareo fo vaovao Aho, ary fanahy vaovao no hapetrako ao anatinareo.’ Mino amin’ny foko manontolo aho fa esorina hiala amin’izao tontolo izao ny Fanahin’Andriamanitra, ary ireo izay nanana fahazavana lehibe sy fahafahana maro nefa tsy nanararaotra izany, no ho voalohany hafoy. Nalaheloiny ka niala taminy ny Fanahin’Andriamanitra. Ny asan’i Satana amin’izao fotoana izao, eo am-piasana amin’ny fo sy amin’ny fiangonana ary amin’ny firenena, dia tokony hampihorohoro ny mpianatra rehetra ny faminaniana. Akaiky ny farany. Aoka ny fiangonantsika hitsangana. Aoka ho tsapan’ny fon’ny mpikambana tsirairay ny hery mampiova fo avy amin’Andriamanitra, ary amin’izay dia ho hitantsika ny fivezivezen’ny Fanahin’Andriamanitra lalina sy mahery. Tsy ny famelan-keloka noho ny ota ihany no vokatra tokana avy amin’ny nahafatesan’i Jesosy. Nanao ny sorona tsy manam-petra Izy, tsy mba mba hanafoanana ny ota ihany, fa mba hampodiana amin’ny laoniny ny toetra maha-olombelona koa, hampihaingoina indray amin’ny hatsarana, haorina indray avy amin’ny faharavany, ary hatao mendrika ho eo anatrehan’Andriamanitra.” Selected Messages, boky 3, 154.
In either testing period, those who rejected the message that is unsealed receive Paul’s strong delusion.
Na amin’ny vanim-potoam-pitsapana iza na iza, ireo izay nandà ny hafatra voaseha-kase no hahazo ny fahadisoam-panantenana mahery araka ny tenin’i Paoly.
“It is a fearful thing to treat lightly the truth which has convinced our understanding and touched our hearts. We cannot with impunity reject the warnings which God in mercy sends us. A message was sent from heaven to the world in Noah’s day, and the salvation of men depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate.’ Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
“Mampatahotra tokoa ny manao tsinontsinona ny fahamarinana izay nandresy lahatra ny saintsika sy nanohina ny fontsika. Tsy mahazo mandà tsy misy sazy ny fampitandremana izay alefan’Andriamanitra amintsika amin’ny famindram-po isika. Nisy hafatra nalefa avy any an-danitra ho amin’izao tontolo izao tamin’ny andron’i Noa, ary ny famonjena ny olona dia niankina tamin’ny fomba nitondrany izany hafatra izany. Satria nolaviny ny fampitandremana, dia nesorina tamin’ilay taranaka mpanota ny Fanahin’Andriamanitra, ka levona tao anatin’ny ranon’ny safodrano izy ireo. Tamin’ny andron’i Abrahama, dia nitsahatra tsy nifona intsony tamin’ny mponina meloka tao Sodoma ny famindram-po, ary afa-tsy i Lota sy ny vadiny mbamin’ny zanany vavy roa dia levon’ny afo nidina avy tany an-danitra ny rehetra. Dia toy izany koa tamin’ny andron’i Kristy. Ny Zanak’Andriamanitra dia nanambara tamin’ireo Jiosy tsy nino tamin’izany taranaka izany hoe: ‘Avela ho lao aminareo ny tranonareo.’ Raha mibanjina ny andro farany kosa, dia ilay hery tsy manam-petra ihany no manambara, ny amin’ireo izay ‘tsy nandray ny fitiavana ny fahamarinana mba hovonjena’, hoe: ‘Ary noho izany no handefasan’Andriamanitra fampiviliana mahery ho aminy, mba hinoany ny lainga; mba hohelohina avokoa izay rehetra tsy nino ny fahamarinana, fa nankasitraka ny tsi-fahamarinana kosa.’ Araka ny andavany ny fampianaran’ny Teniny, dia esorin’Andriamanitra ny Fanahiny, ka avelany ho eo ambanin’ny fitaka izay tiany izy.” Early Writings, 46.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.