In the last article we referenced the following words of Jesus.
Tamin’ny lahatsoratra farany dia nanonona ireto tenin’i Jesosy manaraka ireto isika.
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 hodi-ondry, nefa ao anatiny dia amboadia mpiremby izy. Ny voany no hahafantaranareo azy. Moa manoty voaloboka amin’ny tsilo va ny olona, na aviavy amin’ny hery? Toy izany koa, ny hazo tsara rehetra mamoa voa tsara; fa ny hazo ratsy kosa mamoa voa ratsy. Ny hazo tsara tsy mahazo mamoa voa ratsy, ary ny hazo ratsy tsy mahazo mamoa voa tsara. Ny hazo rehetra izay tsy mamoa voa tsara dia hokapaina ka hatsipy ao amin’ny afo. Koa ny voany no hahafantaranareo azy. Tsy izay rehetra manao amiko hoe: Tompo ô, Tompo ô, 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: Tompo ô, Tompo ô, 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’izany dia hambarako aminy hoe: Tsy mba nahalala anareo mihitsy Aho; mialà amiko, ianareo mpanao meloka. Koa na zovy na zovy no mandre izao teniko izao ka mankatò azy, dia hampitoviko amin’ny lehilahy hendry izay nanorina ny tranony teo ambonin’ny vatolampy; ary nilatsaka ny ranonorana, tonga ny riaka, 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 fa tsy mankatò azy dia hampitovina amin’ny lehilahy adala izay nanorina ny tranony teo ambonin’ny fasika; ary nilatsaka ny ranonorana, tonga ny riaka, nifofofofo ny rivotra ka namely izany trano izany; dia nianjera izy; ary lehibe ny fianjerany. Matio 7:15–27.
The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.
Ny fikomiana tamin’ny 1863 no manamarika ny fiandohan’ny Advantista Mitandrina ny Andro Fahafito Laodiseana nanorina fototra sandoka teo ambonin’ny fasika. Ny fasika dia maneho ny foto-kevitra satana momba ny pluralisma, mifanohitra amin’ny Vatolampin’ny fahamarinana tanteraka. Ny fahamarinana tanteraka dia aorina eo ambonin’ny vavolombelona roa, ary ireo fahamarinana aseho eo amin’ireo tabilao masina roa an’i Habakoka, izay efa najoron’ny Advantisma tsikelikely ho anjorom-bala, dia nalaina avy ao amin’ny Baiboly ary nohamafisin’ny Fanahin’ny Faminaniana. Ireo fahamarinana ireo dia tanteraka.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
“Mikatsaka ny hampivily ny sain’ireo rahalahintsika sy anabavintsika tsy hifantoka amin’ny asa fanomanana vahoaka hijoro amin’izao andro farany izao ny fahavalo. Natao hitarihana ny sain’ny olona hiala amin’ny loza mananontanona sy ny adidy miantefa amin’izao fotoana izao ny famitahany feno hafetsena. Heveriny ho zava-manana lanja kely ny fahazavana izay nentin’i Kristy avy tany an-danitra homena an’i Jaona ho an’ny olony. Ampianariny fa ny toe-javatra izay efa manakaiky indrindra antsika dia tsy manana lanja ampy ka tokony handraisana fiheverana manokana. Ataony tonga tsy manan-kery ny fahamarinana avy any an-danitra, ary alainy amin’ny vahoakan’Andriamanitra ny fanandramany taloha, ka omeny siansa sandoka ho solony izy. ‘Izao no lazain’i Jehovah: Mijanòna eo amin’ny lalana ianareo, ka izahao, ary anontanio ny amin’ny lalana fahiny, dia izay lalana tsara; ka mizora ao.’ [Jeremia 6:16.]”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.
“Aoka tsy hisy hitady handrava ny fototry ny finoantsika,—dia ireo fototra izay napetraka tany am-piandohan’ny asantsika, tamin’ny alalan’ny fandalinana amim-bavaka ny Teny sy tamin’ny alalan’ny fanambarana. Efa nanorina teo ambonin’ireo fototra ireo isika nandritra ny dimampolo taona mahery. Mety hieritreritra ny olona fa nahita lalana vaovao izy, fa afaka mametraka fototra mafimafy kokoa noho izay efa napetraka; nefa fitaka lehibe izany. ‘Fa tsy misy mahay manao fanorenana hafa afa-tsy izay efa natao.’ [1 Korintiana 3:11.] Taloha, maro no niezaka hanorina finoana vaovao, hanangana foto-kevitra vaovao; nefa hafiriana no nijoroan’izany fanorenany izany? Tsy ela dia nirodana izany; fa tsy naorina teo ambonin’ny Vatolampy izany.” Testimonies, boky faha-8, 296–297.
When September 11, 2001 arrived so did the rains of the Holy Spirit.
Rehefa tonga ny 11 Septambra 2001, dia tonga koa ny ranonoran’ny Fanahy Masina.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Ny orana fara dia hilatsaka amin’ny vahoakan’Andriamanitra. Anjely mahery iray no hidina avy any an-danitra, ary ny tany rehetra dia hihazavan’ny voninahiny.” Review and Herald, 21 Aprily 1891.
When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.
Rehefa noravan’Andriamanitra tamin’ny fikasihana iray monja ireo trano lehibe tao New York City, dia nanomboka nilatsaka ny ranonorana farany. Rehefa tonga ny 11 Septambra 2001, dia novohana ny vavahadin-drano ka navotsotra ireo foto-kevitra papaly.
“In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.
“Amin’izao andron’ny faharatsiana manjaka izao, ireo fiangonana protestanta izay nandà ny hoe: ‘Izao no lazain’i Jehovah,’ dia ho tonga amin’ny toe-javatra hafahafa. Hiova ho an’izao tontolo izao izy ireo. Noho ny fisarahan’izy ireo amin’Andriamanitra, dia hikatsaka ny hanao ny lainga sy ny fivadiham-pinoana amin’Andriamanitra ho lalàn’ny firenena izy. Hiasa amin’ireo mpitondra ny tany izy ireo mba hamoaka lalàna hamerenana ny fahefana very ananan’ilay lehilahin’ny ota, izay mipetraka ao amin’ny tempolin’Andriamanitra ka maneho ny tenany ho Andriamanitra. Ny foto-kevitra romanina katolika dia horaisin’ny fanjakana eo ambany fiarovany. Tsy holeferina intsony ny fanoherana ataon’ny fahamarinan’ny Baiboly amin’izay tsy nanao ny lalàn’Andriamanitra ho fitsipiky ny fiainany.” Review and Herald, December 21, 1897.
The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.
Ny Patriot Act dia manamarika ny fiandohan’ny fiarovana ireo foto-kevitra katolika romana, izay mitarika tsikelikely ho amin’ilay lalàna momba ny Alahady izay ho avy tsy ho ela. Tamin’ny 11 Septambra 2001 dia nanomboka nitsoka ireo rivotra efatra izay maneho ny finoana silamo amin’ny loza fahatelo.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Anjely no mitana ny rivotra efatra, izay aseho ho toy ny soavaly tezitra mitady hiala amin’ny famatorana ka hirohotra manerana ny tany rehetra, mitondra fandringanana sy fahafatesana eo amin’ny lalany.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Moa hatory eo amin’ny sisin’ny tontolo mandrakizay va isika? Moa ho donam-poana sy mangatsiaka ary maty va isika? Endrey, enga anie ka ho ao amin’ny fiangonantsika ny Fanahy sy fofonain’Andriamanitra, tsofina ao amin’ny olony, mba hitsanganany amin’ny tongony ka ho velona izy. Mila mahita isika fa tery ny lalana ary ety ny vavahady. Fa raha mandalo amin’ilay vavahady ety isika, dia tsy manam-petra ny sakany.” Manuscript Releases, boky faha-20, 217.
The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.
Ny orana, ny rivotra, ary ny safo-drano dia tonga tamin’ny 11 Septambra 2001, ary ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana dia nozahan-toetra tahaka ny Jiosy tamin’ny batisan’i Kristy, ary tahaka ny Protestanta nanomboka tamin’ny 11 Aogositra 1840. Hatramin’izany fotoana izany ka hatramin’ny faminaniana fikomiana tamin’ny 18 Jolay 2020, dia nirodana tsikelikely ny tranon’ny Advantista Mitandrina ny Andro Fahafito Laodiseana, tahaka ny nahazoana antoka fa nambara ho lao ny tempolin’ny Jiosy talohan’ny hazo fijaliana, ary tahaka ny nifindran’ny Protestanta ho amin’ny Protestantisma mpivadi-pinoana tamin’ny fahadisoam-panantenana voalohany tamin’ny 19 Aprily 1844.
The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.
Ny fihetsiketsehan’i Laodikia an’ilay anjely fahatelo dia niditra tamin’izay ho fizahan-toetra farany azy; ary tahaka ilay fizahan-toetra izay nanomboka tamin’ny 11 Septambra 2001, ny virijina dia nantsoina hiverina amin’ny làlana fahiny, izay fahamarinana fototra tsy ny an’ny fihetsiketsehana Millerita an’ilay anjely voalohany sy faharoa ihany, fa koa ny fahamarinana fototry ny fihetsiketsehan’ilay anjely fahatelo.
The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.
Ny tandindon’ny fandavana ireo fahamarinana fototra ireo eo amin’ny tontolon’ilay famitahana mahery dia ny hafatra nosoratan’i Paoly ao amin’ny Tesaloniana Faharoa. Izany hafatra izany no asehon’ny “isan’andro” ao amin’ny bokin’i Daniela ho tandindona, satria tao amin’ny andalan-teny ao amin’ny Tesaloniana no nahatongavan’i William Miller hahatakatra fa ny “isan’andro” ao amin’ny bokin’i Daniela dia nisolo tena an’i Roma jentilisa.
There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.
Nisy boky nosoratana izay miresaka ny famaritana ny hoe “ny isan’andro” ao amin’ny bokin’i Daniela. Diso ny ankamaroany, kanefa raha maniry hamaky taratasy iray avy amin’ny teolojiana Advantista izay mahitsy momba izany ianao, dia azonao tadiavina ny hoe, The Mystery of the Daily, nosoratan’i John W. Peters. Tsy mikasa hiresaka io lafiny iray amin’ny hoe “ny isan’andro” io aho ato amin’ity lahatsoratra ity. Misy koa boky hafa izay mandrakotra ny tantaran’ny “iza, inona ary nahoana” nahatonga ny fomba fijery diso momba ny hoe “ny isan’andro” hiorina tamin’ny farany tao anatin’ny Advantista Mitandrina ny Andro Fahafito Laodiseana.
The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.
Ny famaritana ny teny hebreo adika hoe “ny isan’andro”, ary ny tantaran’ny fikomiana nanohitra ny fahamarinana fototra momba ny “ny isan’andro” izay nanomboka tamin-kafanam-po tamin’ny 1901, dia efa naseho matetika tao amin’ny Tabilao-n’i Habakoka ary koa tao amin’ireo lahatsoratra vao haingana momba ny bokin’i Daniela.
I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”
Tiako hotazonina amin’ity lahatsoratra ity ho amin’ireo toetra ara-paminaniana mifandray amin’ny tandindon’i Roma izay nolavina ny fifantohan-kevitry ny hoe “ny isan’andro.” Izay rehetra manaiky marina tokoa ny fahefan’ny asa soratr’i Ellen White dia mila mamaky fotsiny izao manaraka izao mba hahafantarany izay tena fahatakarana marina momba ny hoe “ny isan’andro.”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Avy eo dia hitako mikasika ny ‘Isan’andro’ fa ny teny hoe ‘fanatitra’ dia nampidirin’ny fahendren’olombelona, ka tsy anisan’ny lahatsoratra; ary ny Tompo no nanome ny fahatakarana marina momba izany ho an’ireo izay nanandratra ny antson’ny ora fitsarana. Fony mbola nisy firaisan-tsaina, talohan’ny 1844, dia saiky niray saina avokoa ny rehetra tamin’ny fahitana marina ny amin’ny ‘Isan’andro;’ fa hatramin’ny 1844 kosa, tao anatin’ny fisavorovoroana, dia nisy hevitra hafa nekena, ka ny haizina sy ny fisafotofotoana no nanaraka.” Review and Herald, 1 Novambra 1850.
To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.
Ny fandavana ny fahatakarana nananan’i William Miller momba ny “fanatitra isan’andro” dia fandavana miaraka amin’izay koa ny fahefan’ny asa soratr’i Ellen White, satria hitany “fa nomen’ny Tompo ny fahatakarana marina momba izany ireo izay nitory ny antso ny amin’ny ora fitsarana.” Nampahafantarina azy koa fa ny fomba fijery hafa momba ny “fanatitra isan’andro” dia niteraka “haizina sy fisafotofotoana,” izay tsy toetran’i Kristy. Nankasitrahan’i Miller ho i Roma mpanompo sampy ny “fanatitra isan’andro” rehefa nandinika ny Tesaloniana Faharoa izy.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Namaky hatrany aho, nefa tsy nahita tranga hafa izay nisehoan’izany [ny isan’andro] afa-tsy ao amin’i Daniela. Avy eo dia noraisiko [noho ny fanampian’ny concordance] ireo teny izay nifandray taminy hoe: ‘hesorina;’ izy no hanala ny isan’andro; ‘hatramin’ny andro hanesorana ny isan’andro,’ sns. Namaky hatrany aho, ka nihevitra fa tsy hahita fahazavana momba ilay andininy; nony farany dia tonga teo amin’ny 2 Tesaloniana 2:7, 8 aho. ‘Fa ny zava-miafin’ny tsi-fankatoavana dia efa miasa sahady; fa ilay manakana ankehitriny ihany no mbola hanakana mandra-panaisotra azy tsy ho eo amin’ny lalana, ary amin’izay dia haseho ilay ratsy fanahy,’ sns. Ary raha tonga tamin’io andininy io aho, endrey, nahagaga ny fahazavana sy ny voninahitry ny fahamarinana niseho! Ao izany! Izany no isan’andro! Koa ankehitriny, inona no tian’i Paoly holazaina amin’ny hoe ‘ilay manakana ankehitriny,’ na misakana? Ny hoe ‘olona mpanota,’ sy ilay ‘ratsy fanahy,’ dia ny Fanjakana Papaly no tiana holazaina. Koa inona ary no manakana ny Fanjakana Papaly tsy hiseho? Nahoana, dia ny Fivavahan-tsampy izany; koa noho izany, ‘ny isan’andro’ dia tsy maintsy midika hoe Fivavahan-tsampy.” —William Miller, Second Advent Manual, pejy 66.” Advent Review and Sabbath Herald, 6 Janoary 1853.
Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.
Farany, ny Advantisma Laodiseana dia nanilika ny fahatakarana marina izay nomena an’i Miller sy ireo izay nanandratra ny antson’ny ora fitsarana, ka nosoloany ny hevitra dison’ny Protestantisma niodina fa ny “isan’andro” dia maneho ny asa fanompoan’i Kristy ao amin’ny fitoerana masina. Mampihomehy sy tsy azo ekena amin’ny lafiny maro izany fahatakarana izany; nefa mihoatra noho ny maha-diso azy, dia milaza izy fa tandindon’i Satana no tandindon’i Kristy.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Koa na dia i Satana aza no asehon’ilay dragona indrindra indrindra, amin’ny heviny faharoa kosa dia tandindon’i Roma jentilisa izy.” The Great Controversy, 439.
Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.
I Miller dia namaritra ny hoe “ny isan’andro” ho Roma jentilisa, dia ilay dragona; nefa ny Adventisma Laodiseana dia nandray avy tamin’ny Protestantisma lavo ny hevitra fa izany dia maneho ny asa fanompoan’i Kristy ao amin’ny fitoerana masina any an-danitra. Ny fandavana ny famaritan’i Miller ny hoe “ny isan’andro” ho Roma jentilisa dia maneho fandavana fahamarinana iray izay aseho eo amin’ireo tabilao masina roa, izay fahatanterahan’ny Habakoka toko faharoa. Noho izany dia fandavana fahamarinana fototra izany, tahaka ny nandavana ireo impito ao amin’ny Levitikosy enina amby roapolo.
To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.
Ny handà ny fahamarinana izay milaza fa ny “isan’andro” dia maneho an’i Roma jentilisa, dia ny handà ny fototry ny Advantisma sy ny fahefan’ny Fanahin’ny Faminaniana. Ny famantarana tandindon’i Satana ho tandindon’i Kristy dia mitovy amin’ny famantarana ny asan’i Kristy ho asan’i Satana.
“In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.
“Tamin’ny nandavan’ny vahoaka jiosy an’i Kristy no nanaovany ilay ota tsy azo avela; ary amin’ny fandavantsika ny fanasan’ny famindram-po dia mety hanao izany hadisoana izany koa isika. Manome tsiny sy manala baràka ny Andrianan’ny aina isika, ary mampahamenatra Azy eo anatrehan’ny synagogan’i Satana sy eo anatrehan’ny tontolo eny an-danitra, rehefa mandà tsy hihaino ny irany voatendriny isika, fa kosa mihaino ny irak’i Satana, izay mitaona ny fanahy hiala amin’i Kristy. Raha mbola manao izany ny olona iray, dia tsy hahita fanantenana na famelan-keloka izy, ary amin’ny farany dia ho very tanteraka ao aminy ny faniriana hihavana amin’Andriamanitra.” Ilay Fitiavan’ny Vanim-potoana Rehetra, 324.
When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.
Rehefa nolavin’ny Advantista Laodiseana ny fahatakarana fototra momba ny “fanatitra isan’andro” sy ny impito, dia tsy ny fahefan’ny Fanahin’ny Faminaniana sy ny fanorenana ihany no nolaviny, fa nolaviny koa ny asan’i William Miller, izay notarihin’ny anjely Gabriela sy anjely hafa ho amin’ireo fahatakarany.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Andriamanitra dia naniraka ny anjeliny hanetsika ny fon’ny mpamboly iray izay tsy nino ny Baiboly, mba hitarika azy handinika ny faminaniana. Ny anjelin’Andriamanitra dia nitsidika imbetsaka an’io voafidy io, mba hitari-dalana ny sainy sy hanokatra amin’ny fahalalany ireo faminaniana izay efa maizina mandrakariva tamin’ny vahoakan’Andriamanitra. Nomena azy ny fiandohan’ny rojo-pahamarinana, ary notarihina izy hitady rohy manaraka rohy, mandra-pijeriny tamin’ny fahagagana sy ny fankasitrahana ny Tenin’Andriamanitra. Hitany tao ny rojo-pahamarinana tonga lafatra. Io Teny izay noheveriny ho tsy nisy tsindrimandry io dia nisokatra teo anoloan’ny fahitany tamin’ny hatsarany sy ny voninahiny ankehitriny. Hitany fa ny ampahany iray amin’ny Soratra Masina dia manazava ny iray hafa, ary rehefa nisy andininy iray nikatona tamin’ny fahalalany, dia hitany tao amin’ny ampahany hafa amin’ny Teny izay nanazava izany. Noraisiny tamin’ny fifaliana sy tamin’ny fanajana lalina indrindra ary tamin’ny tahotra masina ny Teny masin’Andriamanitra.” Early Writings, 230.
“His angel” is an expression that identifies the angel Gabriel.
“Ny anjeliny” dia fomba fiteny iray manondro ilay anjely Gabriela.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Ny tenin’ilay anjely hoe: ‘Izaho no Gabriela, izay mitsangana eo anatrehan’Andriamanitra,’ dia mampiseho fa mitana toerana ambony sy be voninahitra izy ao amin’ny kianjan’ny lanitra. Rehefa tonga hitondra hafatra ho an’i Daniela izy, dia hoy izy: ‘Ary tsy misy olona iray mijoro miaraka amiko amin’izao zavatra izao, afa-tsy Mikaela [Kristy], Andriananao.’ Daniela 10:21. Momba an’i Gabriela no ilazan’ny Mpamonjy ao amin’ny Apokalypsy hoe: ‘Ary Izy naniraka ka nanambara izany tamin’ny alalan’ny anjeliny ho amin’i Jaona mpanompony.’ Apokalypsy 1:1.” Ilay Fitiavan’i Jesosy, 99.
The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.
Ny fanondroana marika satanika ho mariky ny Kristy dia tsy fitoviana mitaha amin’ilay fahotana tsy azo avela ihany, fa ilay fahotana tsy azo avela koa dia mifamatotra amin’ny fandavana ireo iraka izay alefan’i Kristy. Ny “isan’andro” àry dia tonga mariky ny fahotana tsy azo avela, ary rehefa takatra fa ilay “voafidy,” dia i William Miller no notarihina ho amin’ny fahazoana marina izany fahamarinana izany, ary rehefa nolavina izany tatỳ aoriana, dia mifanaraka mivantana amin’ny Tesaloniana Faharoa izany, izay indrindra no andalan-tSoratra Masina nahitan’i Miller ny fikarohany. Ny fandavana izany fahamarinana izany dia porofon’ny tsy fitiavana ny fahamarinana, ary izany fikomiana izany no miteraka ny fanesorana ny Fanahy Masina sy ny fanolorana ny fanahy maloto avy amin’i Satana, izay antsoin’i Paoly hoe fitaka mahery.
Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.
Tahaka ireo “jiolahin’ny firenenao”, izay “manorina ny fahitana”, dia tandindon’i Roma jentilisa koa “ny fanatitra isan’andro”. Ao amin’ny tontolon-kevitry ny Tesaloniana Faharoa, dia ampianarin’i Paoly fa ny fandavana ny hafatry ny toko faharoa dia porofo fa izay manao izany dia tsy tia ny fahamarinana. Satria tsy tia ny fahamarinana aseho ao amin’io toko io izy, dia omena fampiviliana mahery.
All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.
Ny mpaminany rehetra dia miresaka momba ny andro farany, ary ireo andalan-teny voaentanim-panahy teo aloha ato amin’ity lahatsoratra ity dia manondro fa ny fahadisoam-panantenana mahery dia tonga amin’ireo izay tsy tia ny fahamarinana mandritra ny firotsahan’ny Fanahy Masina. Ny antokon’olona iray dia mandray ny diloilo, ary ny antokon’olona iray kosa mandray fahadisoam-panantenana mahery.
The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:
Ny Fanahy Masina dia arotsaka mandritra io tantara io amin’ny fotoana anesorana ny Fanahy Masina amin’ireo izay mandà ny fitomboan’ny fahalalana izay voaseho mandritra ireo fe-potoam-pitsapana roa amin’ny fotoanan’ny fanisiana tombo-kase, hatramin’ny 11 Septambra 2001 ka hatramin’ilay lalàn’ny Alahady ho avy tsy ho ela. Mamerina andalana iray teo aloha:
“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.
“Raha mijery mialoha ny andro farany, dia io hery tsy manam-petra io ihany no manambara, momba ireo izay ‘tsy nandray ny fitiavana ny fahamarinana mba hovonjena izy,’ hoe: ‘Ary noho izany antony izany Andriamanitra handefa fahadisoan-kevitra mahery aminy, mba hinoany lainga; mba hohelohina izy rehetra izay tsy nino ny fahamarinana, fa nifaly tamin’ny tsi-fahamarinana.’ Rehefa lavin’izy ireo ny fampianaran’ny Teniny, dia esorin’Andriamanitra ny Fanahiny ka avelany ho azon’ny fitaka izay tiany izy.” Early Writings, 46.
Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.
Tsikelikely, isan-andalana, ampianarin’i Daniela fa amin’ny andro farany dia ny mpandroba ny firenenao, (mariky an’i Roma) no mampiorina ny fahitana. Ireo mpandroba ireo dia aseho koa ho “ny isan’andro.” Ampianarin’i Solomona fa amin’ny andro farany izay tsy manana ny fahitana dia ho levona, izany hoe ho tratra mitanjaka. Ny atao mitanjaka dia ny maha-Laodiseana, ary ny Laodiseana dia virijina adala.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Ny toetry ny Fiangonana asehon’ireo virijina adala dia resahina koa ho toy ny toetry ny Laodikia.” Review and Herald, 19 Aogositra 1890.
To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.
Ny maha-virijina adala rehefa tonga ny hafatry ny Antso amin’ny Mamatonalina dia fanehoana izay voasoratr’i Jaona ao amin’ny Apokalypsy toko faha-enina ambin’ny folo hoe: “ny henatry ny fitanjahanao.” Ny fampitandreman’i Jaona ao amin’ny loza fahenina dia mifandray amin’ilay firaisana telo sosona eo amin’ny dragona sy ny bibidia ary ny mpaminany sandoka, izay, nanomboka tamin’ny 1989, dia eo am-panatanterahana ny fitarihana izao tontolo izao ho any Armagedona.
Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.
Ny hafatr’i Paoly ao amin’ny Tesaloniana Faharoa dia tsy ny amin’ny hoe i Roma jentilisa fotsiny no asehon’i Daniela ho “ny fanatitra isan’andro”, fa ny toko dia manasongadina ny fifandraisan’i Roma jentilisa amin’i Roma papa. Roma jentilisa no nisakana (manakana) ilay lehilahin’ny ota tsy hiakatra eo amin’ny seza fiandrianan’ny tany tamin’ny taona 538. Raha vantany vao nesorina i Roma jentilisa, dia nambara “ny zava-miafin’ny heloka”, “ilay ratsy fanahy”, izay ny papa ao Roma. Ao amin’ilay toko, Paoly dia manondro fifandraisana ara-paminaniana manokana eo amin’i Roma jentilisa sy i Roma papa. Ny mandà ny fampianaran’ilay toko dia ny mandà ny fahamarinana sy mandray fitaka mahery.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And 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. 2 Thessalonians 2:3–12.
Aoka tsy hisy hamitaka anareo amin’ny fomba akory; fa izany andro izany tsy ho avy, raha tsy tonga aloha ny fivadiham-pinoana, ary haseho ilay lehilahin’ny ota, dia ny zanaky ny fahaverezana; izay manohitra sy manandra-tena ho ambonin’izay rehetra atao hoe Andriamanitra, na izay ivavahana; ka dia mipetraka ao amin’ny tempolin’Andriamanitra toy ny Andriamanitra izy, sady mampiseho ny tenany ho Andriamanitra. Tsy tsaroanareo va fa, fony mbola teo aminareo aho, dia nilaza izany zavatra izany taminareo? Ary ankehitriny dia fantatrareo izay misakana, mba haseho amin’ny fotoanany izy. Fa ny zava-miafin’ny tsi-fankatoavana dia efa miasa sahady; kanefa izay misakana ankehitriny dia mbola hisakana mandra-panaisotra azy hiala amin’ny lalana. Ary amin’izany dia haseho ilay Ratsy Fanahy, izay holevonin’ny Tompo amin’ny fofonain’ny vavany, ary horinganin’ny famirapiratan’ny fihaviany; dia ilay izay fihaviany araka ny asan’i Satana amin’ny hery rehetra sy famantarana ary fahagagana mandainga, ary amin’ny fitaka rehetra avy amin’ny tsy fahamarinana amin’izay very; satria tsy nandray ny fitiavana ny fahamarinana izy mba hovonjena. Ary noho izany antony izany dia handefasan’Andriamanitra fahadisoan-kevitra mahery izy, mba hinoany lainga; mba hohelohina avokoa izay rehetra tsy nino ny fahamarinana, fa nankafy ny tsy fahamarinana. 2 Tesaloniana 2:3–12.
Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.
Nahoana no “voaheloka” ireto olona amin’ny andro farany ireto? Nahoana no ampitondraina “famitahana mahery” izy? Nahoana no “levona” izy ka amin’izany no anehoana ny fahamenaran’ny fitanjahany? Milaza io andalan-teny io fa satria tsy tia ny fahamarinana izy; ary ny fahamarinana aseho ao amin’io toko io dia manambara fa Roma jentilisa, ilay fanjakana fahefatra ao amin’ny faminanian’ny Baiboly, no hisakana an’i Roma papaly, ilay fanjakana fahadimy ao amin’ny faminanian’ny Baiboly, tsy hiakatra eo amin’ny seza fiandrianana mandra-panaisotra ny fanompoan-tsampy.
The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.
Ny fifandraisana eo amin’i Roma jentilisa sy Roma papa izay aseho ao amin’io toko io dia asehon’i Jaona koa amin’ny fifandraisan’ny fiangonan’i Pergamosy sy ny fiangonan’i Tyatira. Pergamosy dia mifanaraka amin’i Roma jentilisa ary Tyatira dia Roma papa. Paoly sy Jaona dia manome vavolombelona roa momba ny fifandraisan’ireo hery roa ireo, tahaka izay ataon’ny bokin’i Daniela ihany koa.
In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.
Ao amin’ny bokin’i Daniela dia averimberina aseho ny fifandraisan’i Roma jentilisa amin’i Roma papaly. Ao amin’i Daniela toko faharoa dia aseho izany amin’ny alalan’ny fifangaroan’ny vy amin’ny tanimanga malemilemy. Ao amin’i Daniela toko fahafito, samy ireo fanjakana “hafa toetra” i Roma jentilisa sy i Roma papaly; ary na dia asehon’i Daniela toko faharoa ho toy ny fifangaroan-kery roa aza ireo fahefana ireo, dia fantarin’ny toko fahafito kosa fa ny fahefana papaly dia mipoitra avy ao amin’ilay fanjakana manana tandroka folo, dia i Roma jentilisa. Ao amin’i Daniela toko fahavalo, ilay tandroka kely ao amin’ny andininy faha-sivy ka hatramin’ny faha-roa ambin’ny folo dia i Roma amin’ny dingana roa iainany. Ny andininy faha-sivy sy faha-iraika ambin’ny folo dia manondro ilay tandroka kely amin’ny endrika lahy, ka izany no mampahafantatra an’i Roma jentilisa; ary ny andininy faha-folo sy faha-roa ambin’ny folo kosa dia manondro ilay tandroka kely amin’ny endrika vavy, ka izany no mampahafantatra an’i Roma papaly.
In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.
Ao amin’ny Daniela toko fahavalo, andininy fahatelo ambin’ny folo, Roma jentilisa sy Roma papa dia aseho ho hery roa mpandringana. Roma jentilisa no hery mpandringana “ny isan’andro”, ary Roma papa no hery mpandringana amin’ny fandikan-dalàna. Ao amin’ny toko fahiraika ambin’ny folo, andininy fahiraika amby telo-polo, ny hery mpandringana “ny isan’andro” dia ny Roma jentilisa, ary izy no mametraka ny hery fahavetavetana mpandringana, dia ny hery papaly izany. Ao amin’ny toko faharoa ambin’ny folo, andininy fahiraika ambin’ny folo, ny hery mpandringana “ny isan’andro” dia ny Roma jentilisa, ary esorina izany mba hampiorenana ny hery fahavetavetana mpandringana an’ny papa.
The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.
Ny fifandraisan’ireo hery roa mpandravarava an’i Roma dia lohahevitra fototra ao amin’ny bokin’i Daniela sy ny Apokalypsy, ary izany fifandraisana izany no ambaran’i Paoly ho fahamarinana izay tsy maintsy tiana raha misy olona te-hiala amin’ilay fitaka mahery vaika vokarin’ny finoana lainga. Tsy miverimberina foana Andriamanitra, ary ny fanehoana tsirairay ny fifandraisan’i Roma jentilisa amin’i Roma papa dia samy mitondra ny fijoroany vavolombelona manokana momba izany foto-kevitra izany; nefa ny mandà ny tandindon’i Roma amin’ny andro farany dia fandavana ny ranonorana farany, ka mandray ilay fitaka mahery vaika ho solony. Izany dia ny hifandraiketana mandrakizay ho Laodiseana mitanjaka.
The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.
Ny mpahay tantaran’ny Advantista Laodiseana, na dia tsy mampiseho fanajana masina ny amin’ny anjara asa sy ny asan’i William Miller aza, dia manaiky kosa fa ny fahafantarany ny fifandraisan’i Roma jentilisa sy Roma papaly no rafitra ara-paminaniana nanorenany ny fampiharana ara-paminaniany “rehetra”. I Gabriela sy ireo anjely hafa no nitarika an’i Miller hahatakatra ny fifandraisan’i Roma jentilisa sy Roma papaly, nefa tao amin’ny tantarany dia tsy hitany i Roma ho toy ny hery telo sosona ahitana ny dragona sy ny bibidia ary ny mpaminany sandoka.
In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.
Tamin’ny androny dia mbola tsy nanomboka ny anjara asany amin’ny maha-mpaminany sandoka azy i Etazonia, satria ny Protestanta tao Etazonia dia tsy tonga zanakavavin’i Roma raha tsy tamin’ny 1844, ary ny asa fototra nataon’i Miller dia efa napetraka teo amin’ny tabilao 1843 izay novokarina tamin’ny Mey 1842.
In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”
Tamin’ny taona 1989 dia novohana ny tombo-kasen’ny andininy enina farany ao amin’ny Daniela toko faha-iraika ambin’ny folo, ary ny iraka ho an’izany vanim-potoana izany dia nahafantatra fa nisy hery telo izay nandalo tao amin’ny andininy faha-40 ka hatramin’ny faha-45 ao amin’io toko faha-11 io ny asany ara-paminaniana. Ny mpanjakan’ny atsimo ao amin’ny andininy faha-40 dia ny herin’ilay dragona; ny mpanjakan’ny avaratra kosa dia ny herin’ny papa, izay efa noratraina tamin’ny ratra mahafaty azy teo am-piandohan’ilay andininy tamin’ny taona 1798, teo an-tanan’ny herin’ilay dragona, dia i Frantsa tamin’ny andron’i Napoléon. Ao amin’ilay andininy dia manomboka ny asa fanasitranana ny ratra mahafaty azy ny herin’ny papa. Tamin’ny taona 1989 ny mpanjakan’ny avaratra dia namaly bontana ny herin’ilay dragona, dia ny Firaisana Sovietika, izay tamin’izany dia efa tonga mpanjakan’ny atsimo. Rehefa namaly bontana ny Firaisana Sovietika ilay bibin’ny Fivavahana Katolika dia tonga niaraka tamin’ny tafika mpisolo tena avy amin’i Etazonia izy, dia ilay mpaminany sandoka ao amin’ny Apokalypsy toko faha-16. Ilay dragona, mpanjakan’ny atsimo, ilay biby, mpanjakan’ny avaratra, ary ilay mpaminany sandoka asehon’ny kalesy sy ny mpitaingin-tsoavaly ary ny sambo, dia samy aseho ao amin’ny andininy faha-40 avokoa; ary mifarana ao amin’ny andininy faha-45 ny tsipika ara-paminaniana, rehefa tonga amin’ny farany ny herin’ny papa, “ka tsy hisy hanampy azy.”
Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.
Armagedona, ao amin’ny Apokalypsy toko faha-enina ambin’ny folo, dia faritra ara-jeografia ara-panoharana izay manondro ny fikomian’ny olombelona izay mialoha ny fiverenan’i Kristy. Armagedona dia tandindona; ny teny dia voaforona avy amin’ny teny roa, “Har” izay midika hoe tendrombohitra, sy “Megiddo,” izay lohasahan’i Jezirela. Ny zava-misy fa natambatr’i Jaona ny tendrombohitra sy Megiddo, nefa Megiddo dia lohasaha, dia mampahafantatra ny mpianatry ny faminaniana fa Armagedona dia tandindona iray izay ahitana fanondroana ara-jeografia, satria tsy misy tendrombohitra ao amin’ny lohasahan’i Jezirela.
The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.
Ny Lohasahan’i Jezirela dia miorina eo anelanelan’ny ranomasina telo (ny Ranomasina Mediterane, ny Ranomasin’i Galilia, ary ny Ranomasina Maty) sy Jerosalema. Eo afovoany ihany izy raha amin’ny faritra avaratr’i Isiraely, ka ireo rano midadasika telo ireo sy Jerosalema dia samy manodidina azy amin’ny lafiny samihafa. Ao amin’ny andininy faha-dimy amby efapolo amin’ny Daniela toko faha-iraika ambin’ny folo no ahatongavan’ny mpanjakan’ny avaratra amin’ny fiafarany, ka tsy misy hanampy azy; ary io andininy io no manondro ny fiafarany ara-jeografia ho eo anelanelan’ny ranomasina sy ny tendrombohitra masina be voninahitr’i Jerosalema. Ny andininy faha-efapolo amin’ny Daniela toko faha-iraika ambin’ny folo no mampiditra ireo hery telo izay lohahevitra amin’ny fanasitranana ny ferin’ny fahafatesan’ny fahefan’ny papa sy ny fiafarany faratampony.
The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.
Ny fehezanteny voalohan’ireo andininy ireo dia manondro ny fotoanan’ny farany tamin’ny 1798, fony ny fahefana papaly nahazo ny ratra mahafaty azy, ary ny andininy faha-dimampolo amby efatra dia manondro ny ratra mahafaty maharitra azy. Ny tantara ara-paminaniana eo anelanelan’ny fahafatesana voalohany sy farany an’ilay fahefana papaly dia manambara ny fikomian’ny olombelona, raha averin’izy ireo ny fiakaran’ny fahefana papaly ho ambony indray, rehefa sitrana ny ratra mahafaty azy mialoha ny fahalavoany farany. Ireo andininy enina ireo dia mitondra ny sonian’ny fahamarinana, satria ny fiandohana sy ny fiafarana dia samy fahafatesan’ny fahefana papaly avokoa, ary ny andininy afovoany kosa dia ny fikomian’ny olombelona raha sitrana ilay ratra mahafaty voalohany.
Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.
Nomena fahazavana avy tamin’ireo anjely any an-danitra i Miller mikasika ny fifandraisan’i Roma jentilisa sy Roma papaly. Ny fanalahidin’ny fahatakaran’i Miller ny môdely ara-paminaniana, izay nampiasainy tamin’ny fampiharany ara-paminaniana rehetra, dia ny “isan’andro” ao amin’ny Tesaloniana Faharoa. Ny “isan’andro” ao amin’io toko io dia Roma jentilisa, ary izany no nanorina ny fahitana izay tonga azon’i William Miller, satria i Roma, dia ireo mpandroba ny olonao ao amin’ny andininy faha-efatra ambin’ny folo amin’ny toko faha-iraika ambin’ny folo, no manangana ny fahitana.
The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.
Ilay iraka natsangana mba hahatakatra ny fitomboan’ny fahalalana tamin’ny 1989 dia tonga nahatakatra ny toetra telo sosona an’i Roma. Miller no iraky ny anjely voalohany sy faharoa, ary azony ny fisehoan’i Roma voalohany sy faharoa mba hampiorina ny fahitana izay natolony tamin’izao tontolo izao. Ilay iraky ny anjely fahatelo kosa dia tonga nahatakatra ny fisehoan’i Roma telo manontolo mba hampiorina ny fahitana izay nomena azy hotorina amin’izao tontolo izao.
The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.
Ny fisehoan’i Roma voalohany dia i Roma mpanompo sampy. Avy tamin’i Roma mpanompo sampy no nivoahan’i Roma papa, izay fisehoana faharoa. Avy tamin’ireo fisehoana roa voalohany no nivoahan’i Roma ankehitriny, dia ilay firaisan-kina telo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka.
We will continue the line of the controversy of “the daily” in Advent history in the next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka ny fitohizan’ny resabe momba ny “fanatitra isan’andro” eo amin’ny tantaran’ny Advantista.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Izay mahita ny any ambanin’ny ety ivelany, izay mamaky ny fon’ny olona rehetra, dia milaza ny amin’ireo izay nahazo fahazavana lehibe hoe: ‘Tsy ory izy ireo, na talanjona noho ny toe-pitondran-tena sy ara-panahiny.’ Eny, nifidy ny alehany ihany izy, ary ny fanahiny dia mankafy ny zava-betavetany. Izaho kosa hifidy ny fitaka hanjo azy, ary hampianjera aminy izay atahorany; satria raha niantso Aho, tsy nisy namaly; raha niteny Aho, dia tsy nihaino izy; fa nanao izay ratsy teo imasoko izy, ary nifidy izay tsy sitrako.’ ‘Andriamanitra hampandeha fitaka mahery amin’izy ireo, mba hinoany lainga,’ satria ‘tsy nandray ny fitiavana ny fahamarinana izy mba hovonjena,’ ‘fa nankafy ny tsi-fahamarinana kosa.’ Isaia 66:3, 4; 2 Tesaloniana 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
Nanontany ilay Mpampianatra avy any an-danitra hoe: “Inona no fitaka mahery kokoa afaka mamitaka ny saina noho ny fihatsarambelatsihy fa manangana eo ambonin’ny fanorenana marina ianareo ary eken’Andriamanitra ny asanareo, kanefa raha ny marina dia zavatra maro no tanterahinareo araka ny paikadin’izao tontolo izao ka manota amin’i Jehovah ianareo? Eny, fitaka lehibe izany, famitahana mahasarika izay maka ny sain’ny olona, rehefa ireo izay efa nahalala ny fahamarinana indray mandeha dia mandray ny endriky ny toe-panahy araka an’Andriamanitra ho toy ny fanahy sy ny heriny; rehefa heveriny fa manankarena izy sy nitombo fananana ary tsy manan-java-mahory, kanefa raha ny marina dia sahirana amin’ny zavatra rehetra izy.”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Andriamanitra dia tsy niova manoloana ireo mpanompony mahatoky izay mitandrina ny fitafiany tsy hisy pentina. Fa maro no miantso hoe: ‘Fiadanana sy filaminana,’ kanefa fandringanana tampoka no mananontanona azy. Raha tsy misy fibebahana lalina, raha tsy manetry ny fony amin’ny fiaiken-keloka ny olona ka mandray ny fahamarinana araka izay isehoany ao amin’i Jesosy, dia tsy hiditra any an-danitra na oviana na oviana izy. Rehefa tonga ny fanadiovana eo amin’ny laharantsika, dia tsy hipetraka amin’ny fiadanan-tsaina intsony isika, ka hirehareha ho manan-karena sy nitombo fananana, ary tsy mila na inona na inona.
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Iza no mahay miteny marina hoe: ‘Ny volamenanay dia voazaha toetra tao amin’ny afo; ny fitafianay dia tsy misy pentina avy amin’izao tontolo izao’? Hitako ny Mpampianatray nanondro ny fitafian’ilay antsoina hoe fahamarinana. Nesoriny izany, ka nasehony miharihary ny fahalotoana tao ambaniny. Dia hoy Izy tamiko: ‘Tsy hitanao va ny fomba nandrakofany tamim-pisehoana ivelany ny fahalotoany sy ny fahalòvan’ny toetrany? “Endrey! tonga vehivavy janga ny tanàna mahatoky!” Ny tranon’ny Raiko dia natao tranon-barotra, toerana nialan’ny fanatrehan’Andriamanitra sy ny voninahiny! Noho izany antony izany dia misy fahalemena, ary tsy eo ny hery.’” Testimonies, boky faha-8, 249, 250.