We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.
Amin’izao fotoana izao dia mandinika ny tsipika faminaniana momba ireo fifandirana tao anatin’ny tantaran’ny Advantista izay niseho mikasika ireo tandindona samihafa an’i Roma isika. Amin’izao fotoana izao dia mandinika ny amin’“ny isan’andro” ao amin’ny bokin’i Daniela isika. Io fifandirana io dia maneho fandavana ny fanorenan’ny Advantisma, fandavana ny fahefan’ny Fanahin’ny Faminaniana, ary fandavana ilay iraka voafidin’Andriamanitra. Ny fandavana ny asan’i Miller dia maneho koa fandavana ny toromarika izay nomen’ny anjely avy any an-danitra an’i Miller, izay nitarika an’i Miller ho amin’ny fahatakarany ny hafatra novokarin’ny fitomboan’ny fahalalana tamin’ny nanokafana ny bokin’i Daniela tamin’ny taona 1798.
Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in 2 Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s Word.
Ireo mandà ny fahamarinana izay manondro ilay hery (Roma jentilisa) izay nanakana ny fahefana papaly tsy hiseho ao amin’ny 2 Tesaloniana, dia mampiseho fa tsy tia ny fahamarinana izy; ary noho izy mandà ny fitiavana ny fahamarinana, dia mandray lainga izy. Ny lainga kosa no mitondra fitaka mahery amin’izy ireo. Ny lainga no antony, ary ny fitaka mahery izay raisiny no vokany. Ny tsy fisian’ny fitiavana ny fahamarinana no antony manosika azy. Ny lainga dia maneho ny safidy hanaiky amin’ny fomba ploralisitika ny foto-pampianarana ara-Baiboly, mifanohitra amin’ireo izay mino ny fahamarinana tanteraka. Izany no antony anehoan’i Isaia ny fitaka mahery resahin’i Paoly ho fitaka maro, fa tsy fitaka tokana fotsiny. Ny sokajy iray hafa kosa dia ireo izay tia ny fahamarinana, manaiky ny foto-kevitry ny fahamarinana tanteraka, ary faritan’i Isaia ho ireo izay mangovitra eo anatrehan’ny Tenin’Andriamanitra.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. 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. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
Izao no lazain’i Jehovah: Ny lanitra no seza fiandrianako, ary ny tany no fitoeran-tongotro; koa aiza moa ny trano izay haorinareo ho Ahy? ary aiza ny fitoeran-ko fitsaharako? Fa ny tanako no nanao izany rehetra izany, ka dia tonga teo avokoa izany rehetra izany, hoy Jehovah; nefa ity olona ity no hojereko, dia izay mahantra sy torotoro fanahy ary mangovitra amin’ny teniko. Izay mamono omby dia tahaka ny mamono olona; izay manao sorona zanak’ondry dia tahaka ny manapaka ny vozon’alika; izay manolotra fanatitra dia tahaka ny manolotra ran-kisoa; izay mandoro ditin-kazo manitra dia tahaka ny misaotra sampy. Eny, nifidy ny lalan’izy ireo ihany izy, ary ny fanahiny dia mankafy ny fahavetavetany. Izaho kosa hifidy ny fampahadisoany, ary hampitondra ny zavatra atahorany aminy; satria raha niantso Aho, dia tsy nisy namaly; raha niteny Aho, dia tsy nihaino izy; fa nanao izay ratsy teo imasoko izy, ary nifidy izay tsy sitrako. Henoy ny tenin’i Jehovah, ianareo izay mangovitra amin’ny teniny; Ny rahalahinareo izay nankahala anareo, izay nandroaka anareo noho ny anarako, dia nanao hoe: Aoka homem-boninahitra Jehovah; nefa hiseho Izy ho fifalianareo, ary izy kosa ho menatra. Isaia 66:1–5.
Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.
Izay mangovitra eo anatrehan’ny Tenin’Andriamanitra dia ireo voaroaka amin’ny Isiraely, izay amin’ny andro farany no aseho ho toy ny saina famantarana.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Ary hanangana faneva ho an’ny firenena Izy, ary hanangona ny voaroaka amin’ny Isiraely, sy hampivory ny Joda niely patrana avy amin’ny vazan-tany efatra. Isaia 11:12.
God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”
Andriamanitra dia manambara fa Izy no nanao ilay trano izay lazain’ilay sokajin’olona manolotra fanatitra voaloto fa nataony. Io trano io no itokiany, raha ambarany hoe: “Tempolon’i Jehovah ireto.”
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.
Mijoroa eo am-bavahadin’ny tranon’i Jehovah, ka torio eo izany teny izany, ary lazao hoe: Henoy ny tenin’i Jehovah, ianareo rehetra avy amin’ny Joda, izay miditra amin’ireto vavahady ireto mba hiankohoka amin’i Jehovah. Izao no lazain’i Jehovah, Tompon’ny maro, Andriamanitry ny Isiraely: Amboary ny lalanareo sy ny ataonareo, dia hampitoeriko amin’ity tany ity ianareo. Aza matoky teny lainga ka manao hoe: Tempolin’i Jehovah, tempolin’i Jehovah, tempolin’i Jehovah ireto. Jeremia 7:2–4.
Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.
Izay “mitoky” amin’ny teny mandainga dia ireo izay mino lainga. Ny trano izay naorin’ny Tompo dia natsangana teo ambonin’ny fanorenana izay Izy koa no nanao. Ny antokon’olona izay nandà tsy hamaly raha niantso Andriamanitra dia nifidy ny lalany avy, ary nankafy zava-betaveta. Nifidy “lalana” sy “zava-betaveta” izy ireo, amin’ny endriny maro, nefa Jeremia nilaza fa iray ihany ny lalana tokony hizorana ao anatiny.
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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.
Izao no lazain’i Jehovah hoe: Mijanòna eo amin’ny làlana ianareo, ka jereo, ary anontanio ny amin’ny lalana taloha, izay misy ny lalana tsara, dia mizora ao; ary hahita fitsaharana ho an’ny fanahinareo ianareo. Fa hoy izy: Tsy handeha amin’izany izahay. Ary nanendry mpiambina ho aminareo koa Aho nanao hoe: Henoy ny feon’ny trompetra. Fa hoy izy: Tsy hihaino izahay. Koa mihainoa, ry firenena, ary fantaro, ry fiangonana, izay ao aminy. Mihainoa, ry tany ô; indro, loza no ho entiko amin’ity firenena ity, dia ny vokatry ny fisainany, satria tsy nihaino ny teniko izy, ary ny lalàko dia nolaviny. Hataoko inona amiko ny ditin-kazo manitra avy any Sheba sy ny zozoro mamy avy any an-tany lavitra? Tsy ankasitrahana ny fanatitra doranareo, ary tsy sitrako ny soronareo. Jeremia 6:16–20.
In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.
Ao amin’ny toko fahadimy ambin’ny folo, Jeremia dia miantso ilay fiangonana ratsy izay tsy nety nihaino, na dia nanan-tsofina aza, ho “fivorian’ny mpaneso.” Nomena “mpiambina” ity fiangonana ity, na teo amin’ny tantaran’ny hafatry ny anjely voalohany sy faharoa, na indray tao amin’ny tantaran’ny anjely fahatelo, nefa tsy nety nandeha tamin’ny lalana tsara izy, dia ny lalan-kaleha fahiny. Fa kosa, dia nandeha tamin’ny “lalana” izy. Noho izany antony izany, Isaia dia manambara fa hifidy fitaka maro Andriamanitra, satria izy no nifidy hamaroan-dalana sandoka fa tsy ilay lalana tokana sy tanteraka amin’ny lalan-kaleha fahiny. Tahaka ny ao amin’ny fijoroana vavolombelon’i Isaia, ny fanompoam-pivavahan’ny fivorian’ny mpaneso dia lavin’ny Tompo. Sister White dia mampifandray mivantana ny hamaroan’ny fitaka ao amin’i Isaia amin’ilay fitaka mahery ao amin’i Paoly, ary apetrany ao anatin’ny tontolon-kevitry ny fandavana ireo fahamarinana fototra izany, dia ilay fanorenana izay niorenan’ny trano naorin’ny Tompo sy anorenany ny tranony.
“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.
“Ilay mahita izay ao ambanin’ny etỳ ivelany, izay mamaky ny fon’ny olona rehetra, dia milaza ny amin’ireo izay nahazo fahazavana lehibe hoe: ‘Tsy ory sy talanjona izy noho ny toe-piainany ara-pitondrantena sy ara-panahy.’ Eny, nifidy ny làlany ihany izy, ary ny fanahiny no mifaly amin’ny fahavetavetany. Izaho kosa dia hifidy ny famitahana azy, ary hampihatra aminy izay atahorany; satria raha niantso Aho, dia tsy nisy namaly; raha niteny Aho, dia tsy nihaino izy; fa nanao ratsy teo imasoko izy, ary nifidy izay tsy sitrako.” “Andriamanitra no handefa aminy fahadisoan-kevitra mahery, mba hinoany lainga,” satria “tsy nandray ny fitiavana ny fahamarinana izy mba hovonjena,” “fa nankasitrahany ny tsi-fahamarinana.” Isaia 66:3, 4; 2 Tesalonianina 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 hoe manorina eo ambonin’ny fanorenana marina ianareo ary eken’Andriamanitra ny asanareo, kanefa raha ny marina dia miasa zavatra maro araka ny politikan’izao tontolo izao ianareo ka manota amin’i Jehovah? Endrey, fitaka lehibe izany, famitahana mahasarika izay mahazo ny sain’ny olona, rehefa ireo izay efa nahalala ny fahamarinana fahiny no mandiso ny endriky ny toe-panahy araka an’Andriamanitra ho solon’ny fanahy sy ny heriny; rehefa mihevitra izy fa manan-karena sy nitombo fananana ary tsy mila na inona na inona, kanefa raha ny marina dia mila 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.
“Ny fihetsik’Andriamanitra amin’ireo mpanompony mahatoky izay mitandrina ny fitafiany tsy misy pentina dia tsy niova. Nefa maro no miantso hoe: ‘Fiadanana sy filaminana,’ raha faharavana tampoka kosa 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 mihitsy izy. Rehefa tanteraka ao amin’ny laharantsika ny fanadiovana, dia tsy hitoetra am-pilaminana intsony isika, ka hirehareha ho manankarena sy nitombo fananana, sady tsy misy na inona na inona ilaintsika.”
“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 afaka milaza marina hoe: ‘Ny volamenanay dia voazaha toetra tao amin’ny afo; ny fitafianay dia tsy misy pentina avy amin’izao tontolo izao’? Nahita ny Mpampianatra anay aho nanondro ny fitafian’ilay antsoina hoe fahamarinana. Rehefa nesoriny izany, dia nasehony miharihary ny fahalotoana tao ambaniny. Dia hoy Izy tamiko: ‘Tsy hitanao va ny fomba nandrakofan’izy ireo tamim-pihamboana ny fahalotoany sy ny fahalòvan’ny toetrany? “Endrey! tonga vehivavy janga ny tanàna mahatoky!” Ny tranon’ny Raiko dia natao trano fivarotana, toerana izay efa nialan’ny fanatrehan’Andriamanitra sy ny voninahiny! Noho izany antony izany no misy fahalemena, ary tsy ampy ny hery.’” Testimonies, boky faha-8, 249, 250.
In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.
Ao amin’ilay andalana, ny fiangonan’ireo mpaneso ao amin’i Jeremia dia fantatra ho Laodikiana, izay 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 virijiny adala dia resahina koa ho toy ny toetry ny Laodikia.” Review and Herald, 19 Aogositra 1890.
The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.
Ny virijina adala dia mampiseho ny tsy fananany diloilo amin’ny fahatongavan’ny Fitarainan’ny Mamatonalina, rehefa mandray fitaka mifanaraka amin’ilay safidy efa nataony teo aloha izy ireo momba ny lalana izay halehany, sady mandà ny lalan-drehetra fahiny an’i Jeremia. Ny lalan-drehetra fahiny no itoeran’ny fitsaharana sy ny famelombelomana, ary ny fitsaharana sy ny famelombelomana dia ny ranonorana farany.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Natoro ahy hihena amin’ilay fotoana izay hifaranan’ny hafatry ny anjely fahatelo. Ny herin’Andriamanitra dia nitoetra tamin’ny olony; efa nahavita ny asany izy ireo ka voaomana ho amin’ilay ora fisedrana eo anoloany. Efa nandray ny ranonorana fara, na famelombelomana avy eo anatrehan’ny Tompo, izy ireo, ary novelomina indray ny fijoroana ho vavolombelona velona. Naneno hatraiza hatraiza ilay fampitandremana lehibe farany, ka nampihetsi-po sy nahatezitra ny mponin’ny tany izay tsy nety nandray ny hafatra izany.” Early Writings, 279.
It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.
Mandritra ny firotsahan’ny Fanahy Masina no handrotsahana ilay fitaka mahery amin’ireo virijina adala Laodiseana izay tsy tia ny fahamarinana, ka noho izany dia nifidy ny hino lainga ho solon’ny fahamarinana. Ny fandavana ny fahamarinana dia ampitoviana amin’ny fandavana ny lalàna, fa ny lalàn’Andriamanitra dia mivaingana ao amin’ireo fitsipika ara-paminaniany.
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
“Ny fanambarana dia tsy famoronana na fananganana zava-baovao, fa fanehoana izay efa nisy nefa, mandra-panehoana azy, tsy fantatry ny olombelona. Ny fahamarinana lehibe sy mandrakizay raketin’ny filazantsara dia aseho amin’ny alalan’ny fikarohana amim-pahazotoana sy ny fanetren-tenantsika eo anatrehan’Andriamanitra. Ilay Mpampianatra avy amin’Andriamanitra no mitarika ny sain’ilay mpitady ny fahamarinana amin-kafetsena sy amim-panetre-tena; ary amin’ny fitarihan’ny Fanahy Masina no ampahafantarana azy ny fahamarinan’ny Teny. Ary tsy misy làlana fahalalana azo antoka sy mahomby kokoa noho ny fitarihana toy izany. Izao no teny fikasan’ny Mpamonjy: ‘Fa raha tonga Izy, dia ny Fanahin’ny fahamarinana, no hitarika anareo ho amin’ny fahamarinana rehetra.’ Amin’ny alalan’ny fanomezana ny Fanahy Masina no anomezana antsika ny fahatakarana ny Tenin’Andriamanitra.”
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
Nanoratra ny mpanao salamo hoe: “Inona no hahadiovan’ny zatovo ny lalany? Ny fitandremana izany araka ny teninao. Tamin’ny foko manontolo no nitadiavako Anao; aza avela hivily hiala amin’ny didinao aho.... Sokafy ny masoko, mba hahitako zava-mahagaga avy amin’ny lalànao.”
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.
“Ampitandremana isika hitady ny fahamarinana tahaka ny fitadiavana harena miafina. Ny Tompo no manokatra ny fahatakaran’ilay tena mitady ny fahamarinana; ary ny Fanahy Masina no mampahafantatra azy ka mampandray azy ny fahamarinana ambara amin’ny fanambarana. Izany no tian’ny mpanao salamo holazaina raha mangataka izy mba hovohana ny masony hahitany zava-mahagaga avy ao amin’ny lalàna. Raha mangetaheta fatratra ny hatsaran-toetra lavorary ao amin’i Jesosy Kristy ny fanahy, dia omena hery ny saina handray ny voninahitr’ilay tontolo tsara lavitra. Tsy misy afa-tsy amin’ny fanampian’ilay Mpampianatra avy amin’Andriamanitra ihany no ahafahantsika mahatakatra ny fahamarinan’ny Tenin’Andriamanitra. Ao amin’ny sekolin’i Kristy no ianarantsika ho malemy fanahy sy manetry tena; satria omena antsika ny fahatakarana ny zava-miafin’ny toe-panahy araka an’Andriamanitra.” Sabbath School Worker, 1 Desambra 1909.
To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.
Ny mandà ny hafatra na ny fomba fiasan’ny ranonorana farany dia mandà ny lalàn’Andriamanitra. Rehefa nilaza i Jeremia fa “tsy nihaino ny teniko izy, na ny lalàko aza, fa nolaviny izany,” dia mifanaraka amin’i Hosea izy.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Ny oloko dia ringana noho ny tsy fahalalana; satria efa nolavinao ny fahalalana, dia holaviko koa ianao, ka tsy ho mpisorona ho Ahy intsony; satria efa nanadino ny lalàn’Andriamanitrao ianao, dia hanadino ny zanakao koa Aho. Hosea 4:6.
The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.
Ny fahalalana lavin’ny adala dia ilay fitomboan’ny fahalalana, izay nofaritan’i Daniela ho miseho amin’ny andro farany. Tamin’ny andro farany tamin’ny 1798, ary avy eo indray tamin’ny andro farany tamin’ny 1989, dia nisy fitomboan’ny fahalalana izay nalamina sy nohamafisin’ilay iraka nofidin’Andriamanitra hampiasaina teo am-panorenany ny fototra ho an’ireo taranaka roa mifanandrify ireo. Ireo fahamarinana fototra ireo dia nalamina araka ny fitsipika ara-Baiboly sasantsasany izay naseho tamin’ireo iraka voafidy tao amin’ny tantarany avy, ary ireo fahamarinana fototra ireo no lalan-dry fahiny an’i Jeremia, sady izy ireo no fahamarinana izay maneho amin’ny farany ny menaka ao amin’ny hafatry ny misasakalina sy ny antso mafy. Ny ranonorana farany no mamokatra ny hafatry ny Antso Misasakalina ao amin’ny tantaran’ny fanisiana tombokase ny iray hetsy sy efatra arivo amby efatra alina, ary aorian’izany dia mamokatra ny hafatry ny antso mafy ao amin’ny tantaran’ny fanangonana ny ondry hafa an’Andriamanitra izay mbola ao Babylona. Ny ranonorana farany dia sady hafatra no fomba fiasa izay mamokatra ilay hafatra. Ny fitomboan’ny fahalalana ao amin’i Daniela no manomboka ny fizahan-toetra misy dingana telo.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ary hoy Izy nanao hoe: Mandehana amin’ny lalanao, ry Daniela; fa voahidy sy voaisy tombo-kase ny teny mandra-pahatongan’ny andro farany. Maro no hodiovina sy hatao fotsy ary hotsapaina; fa ny ratsy fanahy hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahatakatra; fa ny hendry no hahatakatra. Daniela 12:9, 10.
Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.
Ny ratsy fanahy ao amin’i Daniela no virjiny adala ao amin’i Matio, izay misafidy ny hitoetra ao amin’ny toe-panahy Laodiseana misy azy. Aseho eo amin’ny dingana fahatelo amin’ireo fizahan-toetra telo ao amin’i Daniela ny toe-panahiny, rehefa samy sedraina na ny hendry na ny ratsy fanahy. Ao amin’ny fizahan-toetra farany no anatanterahana ny fitsarana, ary samy mampiseho na manana ny diloilo izy roa tonta.
“Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Ampianarin’ireo fanoharana ireo indray fa tsy hisy fotoam-pahasoavana intsony aorian’ny fitsarana. Rehefa vita ny asan’ny filazantsara, dia manaraka avy hatrany ny fisarahana eo amin’ny tsara sy ny ratsy, ary ny anjaran’ny sokajin’olona tsirairay dia voafaritra mandrakizay.” Christ’s Object Lessons, 123.
The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.
Ny fanehoana ny toetra amin’ny fitsapana fahatelo no manamarika ny mpivavaka ho na Laodiseana adala na Filadelfiana hendry. Ny fitsapana farany dia tanterahina miaraka amin’ny hafatry ny ranonorana farany, izay naseho mazava tamin’ny alalan’ny fomba fiasa momba ny ranonorana farany. Ny fandavana ny fomba fiasan’ny ranonorana farany dia mametraka ny fanahy eo amin’ny toerana tsy ahafahany mahatakatra ny hafatry ny ranonorana farany. Ny hafatra sy ny fomba fiasa dia ambaran’i Isaia ho fitsapana farany.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Iza no hampianarany fahalalana? ary iza no hampahafantariny ny fampianarana? Ireo izay voasara-nono ka nesorina tamin’ny nono. Fa didy tsy maintsy atao eo ambonin’ny didy, didy eo ambonin’ny didy; teny eo ambonin’ny teny, teny eo ambonin’ny teny; atỳ kely, ary arỳ kely; fa amin’ny molotra miambakambaka sy amin’ny fiteny hafa no hitenenany amin’ity firenena ity. Ireo izay nilazany hoe: Ity no fitsaharana izay ahazoanareo mampitsahatra ny reraka; ary ity no famelombelomana; nefa tsy nety nihaino izy. Koa ny tenin’i Jehovah dia tonga taminy ho didy eo ambonin’ny didy, didy eo ambonin’ny didy; teny eo ambonin’ny teny, teny eo ambonin’ny teny; atỳ kely, ary arỳ kely; mba handehanany ka hihemotra sy hianjera, ary ho torotoro sy ho voafandrika ary ho voasambotra. Koa henoy ny tenin’i Jehovah, ianareo lehilahy mpaneso, izay manjaka amin’ity firenena izay any Jerosalema ity. Satria hoy ianareo: Efa nanao fanekena tamin’ny fahafatesana izahay, ary tamin’ny fiainan-tsi-hita no nifanaovanay; raha mandalo ilay famaizana manafotra, dia tsy hahatratra anay izany; fa ny lainga no nataonay fialofana, ary teo ambanin’ny fitaka no niafenanay; koa izao no lazain’i Jehovah Tompo: Indro, mametraka vato ao Ziona ho fanorenana Aho, dia vato voasedra, vato fehizoro sarobidy, fanorenana mafy orina; izay mino tsy ho taitra. Ny fitsarana koa hataoko ho famaranana, ary ny fahamarinana ho fikajiana; ary ny havandra hanafaoka ny fialofan’ny lainga, ary ny rano hanototra ny fierena. Ary ho foana ny fanekenareo tamin’ny fahafatesana, ary tsy haharitra ny fifanarahanareo tamin’ny fiainan-tsi-hita; raha mandalo ilay famaizana manafotra, dia hohitsakitsahiny ianareo. Isaia 28:9–18.
The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.
Ny “kapoka manafotra” ao amin’ny faminanian’ny Baiboly dia ny krizin’ny lalàn’ny Alahady mivoatra tsikelikely, izay manomboka amin’ilay lalàn’ny Alahady ho avy tsy ho ela any Etazonia. Ireo Laodiseana adala sy ratsy fanahy izay tsy manana ny “fitiavana ny fahamarinana,” ka noho izany mandà ny fitomboan’ny fahalalana, dia mino fa ny “kapoka manafotra” dia “tsy ho tonga” aminy; satria, ankoatra ny zavatra hafa, dia nifidy ny hanaiky famaritana sandoka momba ny tandindona iray an’i Roma ao amin’ny faminanian’ny Baiboly izy ireo. Tamin’ny fanaovany izany dia namokatra modely faminaniana sandoka mifototra amin’ny fanorenana ara-paminanian’izy ireo manokana izy ireo. Ny fanorenany dia miorina eo ambonin’ny fasika, izay maneho vato madinika maro voatorotoro. Ny fanorenan’ny hendry kosa dia miorina eo ambonin’ilay Vatolampy tokana.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Araka ny fahasoavan’Andriamanitra izay nomena ahy, toy ny mpanao trano mahay, dia efa napetrako ny fanorenana, ary ny hafa kosa manangana eo amboniny. Koa aoka samy hitandrina izay rehetra manangana eo amboniny, mba ho fantany tsara ny fomba ananganany. Fa tsy misy olona mahay mametraka fanorenana hafa afa-tsy izay efa voapetraka, dia Jesosy Kristy. Ary raha misy olona manangana eo ambonin’izao fanorenana izao amin’ny volamena, volafotsy, vato soa, hazo, bozaka, mololo; dia haseho miharihary ny asan’ny olona tsirairay; fa ny andro no hampiseho azy, satria haseho amin’ny afo izany; ary ny afo no hizaha toetra ny asan’ny olona tsirairay, mba hahitana izay toetrany. 1 Korintiana 3:10–13.
The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.
Ang mga huwad na pundasyon ay inihahambing sa tunay na pundasyon, na si Cristo Jesus—ang Bato. Ang tunay o huwad na pundasyon ay nahahayag sa huling pagsubok sa tatlong pagsubok ni Daniel. Ito ay “nahahayag sa pamamagitan ng apoy”—ang apoy ng Mensahero ng Tipan, na biglang paroroon sa Kaniyang templo. Kung magkagayon ay mahahayag ang isang uri na nakipagtipan sa kamatayan, at mahahayag ang isang uri na nakipagtipan sa buhay.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.
Indro, Izaho haniraka ny irako, ka izy no hanamboatra ny lalana eo alohako; ary tampoka no hihavian’ny Tompo, izay tadiavinareo, ho ao amin’ny tempoliny, dia ilay iraky ny fanekena izay ifalianareo; indro, ho avy Izy, hoy Jehovah, Tompon’ny maro. Fa iza no mahazaka ny andron’ny fihaviany? ary iza no hahajanona rehefa miseho Izy? fa tahaka ny afon’ny mpanadio Izy, ary tahaka ny savonin’ny mpamotsy lamba; ary hipetraka Izy ho mpanadio sy mpanefy volafotsy; ka hodioviny ny zanak’i Levy sady hodioviny tahaka ny volamena sy ny volafotsy izy, mba hanolorany fanatitra amin’i Jehovah amin’ny fahamarinana. Dia ho mahafinaritra an’i Jehovah ny fanatitr’i Joda sy Jerosalema, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Ary hanatona anareo Aho hitsara; ary ho vavolombelona haingana Aho hiampanga ny mpamosavy sy ny mpijangajanga ary ny mpianiana lainga, ary ireo izay mampahory ny mpikarama amin’ny karamany sy ny mpitondratena ary ny kamboty, ary izay mampivily ny vahiny tsy hahazo ny rariny tokony ho azy, sady tsy matahotra Ahy, hoy Jehovah, Tompon’ny maro. Malakia 3:1–5.
The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.
Ny Iraky ny Fanekena dia manatona amin’ny fitsarana rehefa tonga amin’ny fitsapana fahatelo ny fizotry ny fanandramana ao amin’i Daniela, ka sedraina ny hendry sy ny ratsy fanahy. Ny fizotry ny fanandramana misy dingana telo ao amin’i Daniela dia manomboka amin’ny fotoanan’ny farany, rehefa voaseho ny bokin’i Daniela ary mitombo ny fahalalana. Ny fitomboan’ny fahalalana dia ampidirina ho amin’ny mazava amin’ny alalan’ny asan’ilay iraka voafidy izay mitsoka trompetra. Io iraka io dia antsoin’i Malakia hoe “iraka” izay “manamboatra ny lalana” eo anoloan’ny fahatongavan’ny Iraky ny Fanekena, izay mampiseho amin’ny afo hoe iza no niditra tao amin’ny fanekena taminy, na iza no nifidy ny hanao fanekena amin’ny fahafatesana. Ao amin’ny tantaran’ny Millerita dia tonga tampoka tao amin’ny tempoliny i Kristy tamin’ny 22 Oktobra 1844, marika iray izay mialoha lalana ny lalàna Alahady ho avy tsy ho ela.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ny fihavian’i Kristy amin’ny maha-Mpisoronabe antsika Azy ho ao amin’ny fitoerana masina indrindra, ho amin’ny fanadiovana ny fitoerana masina, araka izay aseho ao amin’ny Daniela 8:14; ny fihavian’ny Zanak’olona ho eo amin’ny Fahagola indrindra, araka izay aseho ao amin’ny Daniela 7:13; ary ny fihavian’ny Tompo ho ao amin’ny tempoliny, araka izay nambaran’i Malakia mialoha, dia fanoritsoritana ny zava-mitranga iray ihany; ary izany koa dia asehon’ny fihavian’ny mpampakatra ho amin’ny fanambadiana, izay nofaritan’i Kristy tao amin’ny fanoharana ny amin’ny virijina folo, ao amin’ny Matio 25.” The Great Controversy, 426.
The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodicean's and Philadelphian's, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.
Ny andrana farany amin’ireo andrana telo an’i Daniela dia hitranga amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, rehefa tonga ny Iraky ny Fanekena mba hampiseho amin’ny afo izay nanao fanekena tamin’ny fiainana na tamin’ny fahafatesana, ka izany dia apetraka ao anatin’ny tontolon-kevitry ny Levita. Rehefa mamaritra ny virijina hendry sy adala ao amin’i Matio i Malakia—izay ireo Laodikeana sy Filadelfiana ao amin’i Jaona, ary ireo hendry sy ratsy fanahy ao amin’i Daniela—dia samy sedraina amin’ny afo izy roa tonta, ary amin’izany no anehoany izay Levita, na izay tsy Levita.
The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.
Ny Levita dia tandindon’ireo izay nitsangana tamim-pahamarinana sy fahatokiana tamin’ireo fikomiana roa momba ireo zanak’omby volamena. Ny fikomiana voalohany dia ilay an’i Arona, ary ny faharoa kosa dia ny fikomian’i Jeroboama. Ao amin’ireo fanoharana roa ireo dia ny Levita no nisolo tena ny mahatoky, ary ireo fanoharana roa ireo dia samy manome vavolombelona roa momba ny fahatokian’ny antokon’olona iray izay asehon’ny Levita amin’ilay lalàna alahady ho avy tsy ho ela. Nanao zanak’omby volamena i Arona. Ny volamena dia tandindon’i Babylona, ary ny zanak’omby dia sarin’ny bibidia. Avy eo dia nanendry fety izy, ary ireo vahoaka adala dia nandihy niboridana nanodidina ilay zanak’omby. Ny fikomian’izy rehetra dia niorina sy notarihin’ny fandavan’izy ireo an’i Mosesy, ilay iraka voafidy.
And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.
Ary hoy Moses tamin’i Arona: Inona no nataon’ity olona ity taminao, no nitondranao fahotana lehibe toy izao taminy? Ary hoy Arona: Aoka tsy hirehitra ny fahatezeran’ny tompoko; fantatrao ny olona fa mby amin’ny ratsy izy. Fa hoy izy tamiko: Manaova andriamanitra ho anay, izay handeha eo alohantsika; fa ity Mosesy ity, ilay lehilahy izay nitondra anay niakatra avy tany amin’ny tany Egypta, dia tsy fantatray izay nanjo azy. Ary hoy izaho taminy: Izay manan-k volamena, aoka hanala izany. Dia nomeny ahy izany; ary narotsako tao amin’ny afo izany, ka nivoaka ity zanak’omby ity. Ary rehefa hitan’i Mosesy fa nitanjaka ny olona; (fa Arona no nampitanjaka azy ho amin’ny henatra teo anatrehan’ny fahavalony;) dia nitsangana teo am-bavahadin’ny toby Mosesy ka nanao hoe: Iza no momba an’i Jehovah? aoka hanatona ahy izy. Dia nivory teo aminy ny zanak’i Levy rehetra. Ary hoy izy taminy: Izao no lazain’i Jehovah, Andriamanitry ny Isiraely: Samia misikina ny sabany eo anilany avy, ka mandehana mamaky ny toby hatrany am-bavahady ka hatrany am-bavahady, ary samia mamono ny rahalahiny avy sy ny namany avy ary ny namany avy. Dia nataon’ny zanak’i Levy araka ny tenin’i Mosesy izany; ka nisy lavo tamin’ny olona tamin’izany andro izany tokony ho telo arivo lahy. Eksodosy 32:21–28.
Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.
Ireo nandihy dia ireo Laodiseana izay naneho ny “henatry ny fitanjahany,” izay fampitandremana ao amin’ny loza fahenina, dia fampitandremana ny amin’ny tsy maintsy hahatakarana marina ny firafitra telo sosona an’i Roma maoderina, dia ny dragona sy ny bibidia ary ny mpaminany sandoka. Izany fampitandremana izany dia mifanohitra tanteraka amin’ny fandikan-teny manokan’i Uriah Smith izay nandrava ny fahamarinana mifandray amin’ny loza fahenina sy Armagedona.
Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.
Ireo izay naneho ny toe-panahiny Laodikeana dia nandà ny fahefan’ilay iraka voafidy ary naneho ilay fahatakarana mifangaro ihany tahaka ireo izay misafidy ny hamantatra ny tandindona satanikan’ny “ny isan’andro” ho tandindona masina maneho ny asa fanompoan’i Kristy ao amin’ny fitoerana masina. Nataony ho an’ilay andriamanitra tandindona ny famonjena azy ireo, nefa ilay andriamanitra nofidiny hotompoina dia tandindon’ny andriamanitry Egypta, ary Egypta dia tandindon’ny dragona. Tahaka ny amin’ny Advantisma Laodikeana, dia nolaviny ny fahamarinana fa “ny isan’andro” dia tandindon’i Roma jentilisa, dia ny dragona, ka ny tandindona satanika no nofaritany ho tandindon’i Kristy.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Ry zanak’olona, atodiho hifanandrina amin’i Farao, mpanjakan’i Egypta, ny tavanao, ka maminania hamely azy sy hamely an’i Egypta rehetra. Mitenena ka lazao hoe: Izao no lazain’i Jehovah Tompo: Indro, manohitra anao Aho, ry Farao mpanjakan’i Egypta, ilay dragona lehibe izay mandry ao afovoan’ny onin-drainy, dia ilay nanao hoe: Ahy ny oniko, ary izaho no nanao azy ho ahy. Ezekiela 29:2, 3.
Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”
Ny mpikomy niaraka tamin’i Arona dia nino ny lainga fa ny tandindon’ny dragona, izay nasehon’ilay zanak’omby volamena, no andriamanitra izay nanafaka azy tamin’ny fanandevozana tany Egypta. Ny Advantisma Laodikiana dia mino ny lainga fa ny tandindon’i Roma mpanompo sampy (ny dragona), izay asehon’ny “isan’andro,” dia tandindon’i Kristy, izay ny asany dia ny hanafaka ny olona amin’ny fanandevozan’ny ota amin’ny alalan’ny fanompoany ao amin’ny fitoerana masina any an-danitra. Nandà ilay iraka nofidina koa izy ireo, tahaka izay nataon’ny Advantisma Laodikiana tamin’ny adihevitra momba ny tandindon’ny “isan’andro.”
In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”
Tamin’ny taranaka voalohany (1844 hatramin’ny 1888) amin’ny Advantisma Laodiseana, dia nolavin’izy ireo ny asan’i Miller momba ny famantarana ny fotoana fito. Tamin’ny taranaka faharoa (1888 hatramin’ny 1919) dia nanomboka ny dingan’ny fandavana ny fahamarinan’ny “isan’andro” izy ireo. Tamin’ny taranaka fahatelo (1919 hatramin’ny 1957) dia niverina tamin’ny fahazoan’ny Protestantisma nihemotra izy ireo, izay milaza fa Antiochus Epiphanes no jiolahin’ny firenenao. Tamin’ny 11 Septambra 2001 dia nandà ny anjara asan’ny Silamo ao amin’ny faminanian’ny Baiboly izy ireo, rehefa tonga tamin’izany daty izany ny loza fahatelo. Ireo fahamarinana efatra ireo dia samy notohanan’i Miller avokoa ary aseho eo amin’ny takelaka roa an’i Habakoka, ary samy fahamarinana fototra ampifandraisina amin’ny asan’i Miller izy ireo, izay antsoin-dRahavavy White hoe “ilay voafidy.”
Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.
Ny fikomian’i Jeroboama dia nanomboka teo am-piandohan’ny fanjakan’ny avaratra, izay nahitana ireo foko folo izay nanao an’i Jeroboama ho mpanjakany voalohany. Jeroboama dia nanao zanak’omby volamena roa ka nametraka ny iray tao Betela, midika hoe tranon’Andriamanitra, ary ny iray tao Dana, midika hoe fitsarana. Miaraka, Betela sy Dana dia maneho ny fitambaran’ny fiangonana (Betela) sy ny fanjakana (Dana). Ary tahaka ny tamin’ny fikomian’i Arona, ireo zanak’omby dia natao tamin’ny volamena, tandindon’i Babylona, ary samy sarin’ny bibidia izy roa tonta. Tahaka ny tamin’i Arona, Jeroboama dia nanendry fety fanao isan-taona ary nilaza fa ireo zanak’omby ireo no andriamanitra izay nanafaka ny vahoakan’Andriamanitra hiala avy tany Egypta.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Ary hoy Jeroboama tao am-pony hoe: Ankehitriny dia hiverina amin’ny taranak’i Davida ny fanjakana. Raha miakatra ity firenena ity hanao fanatitra ao an-tranon’i Jehovah any Jerosalema, dia hiverina indray ho amin’ny tompony, dia amin’i Rehoboama, mpanjakan’ny Joda, ny fon’ity firenena ity; ka hovonoiny aho, dia hiverina ho amin’i Rehoboama, mpanjakan’ny Joda, izy. Koa nony avy nisaina tamin’ny mpanolo-tsaina ny mpanjaka dia nanao zanak’omby volamena roa izy ka hoy izy taminy: Be loatra ho anareo ny miakatra any Jerosalema; indreo andriamanitrareo, ry Isiraely, izay nitondra anao niakatra avy tany amin’ny tany Egypta. Ary ny iray napetrany tany Betela, ary ny iray kosa nataony tany Dana. Dia tonga ota izany zavatra izany; fa ny olona nandeha hiankohoka teo anoloan’ny iray, dia hatrany Dana aza. Ary nanao trano fanaovana fitoerana avo izy, sady nanendry mpisorona avy tamin’ny sarambabem-bahoaka, izay tsy mba isan’ny taranak’i Levy. Ary Jeroboama nanendry andro firavoravoana tamin’ny volana fahavalo, tamin’ny andro fahadimy ambin’ny folo amin’ny volana, tahaka ny andro firavoravoana izay tany Joda, ka nanatitra teo ambonin’ny alitara izy. Dia toy izany no nataony tany Betela, nanolotra fanatitra ho an’ireo zanak’omby izay nataony; ary napetrany tany Betela ny mpisoron’ny fitoerana avo izay nataony. Ary nanatitra teo ambonin’ny alitara izay nataony tany Betela izy tamin’ny andro fahadimy ambin’ny folo amin’ny volana fahavalo, dia tamin’ny volana izay noforoniny avy tamin’ny fony ihany; ary nanendry andro firavoravoana ho an’ny Zanak’Isiraely izy; dia nanatitra teo ambonin’ny alitara izy ka nandoro ditin-kazo manitra. 1 Mpanjaka 12:26–33.
Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.
Nieritreritra “tao am-pony” Jeroboama, izay maneho ny asan’i Uriah Smith tamin’ny fampidirana “fandikana manokana” iray hanorenany ny môdely ara-paminaniany. Nanaraka ny lamina nataon’i Arona Jeroboama, ka tamin’izany dia naneho tamin’ny fomba diso andriamanitra iray avy any Egypta ho ilay Andriamanitra marina izy. Ny andriamanitra natsangan’i Arona sy Jeroboama dia samy nifototra tamin’ny fampiharana diso ny tandindon’ny toetra roa sosona an’i Roma ho tandindon’ny fitondrana fanjakana sy ny fitondrana fiangonana. Samy nampitovy sary an’ilay herin’ny dragona amin’ny tandindon’ny sarin’ny bibidia i Arona sy Jeroboama. Koa ireo tantara masina roa ireo momba ny fikomiana dia samy maneho ny fitsapana lehibe ho an’ny vahoakan’Andriamanitra, izay hamaritan-tena ny anjara mandrakizainy. Araka ny fanahy manentana, izany fitsapana izany dia ny fitsapana momba ny fananganana ny sarin’ny bibidia.
The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.
Ny fifandirana voalohany momba ny tandindon’i Roma amin’ny maha mpandroba ny vahoakanao azy, izay tafiditra tao amin’ny tabilao pioniera 1843, dia nilaza fa i Antiochus Epiphanes no mpandroba, ho solon’ny zava-misy fa i Roma no mpandroba. Ny fifandirana voalohany dia naneho mialoha ny fifandirana farany momba ny maha i Roma ny mpandroba ny vahoakanao, izay ankehitriny dia iadian-kevitra fa i Etazonia no mpandroba, fa tsy i Roma. Kanefa i Antiochus dia tandindon’i Etazonia ao amin’ny andininy faha-folo ka hatramin’ny faha-dimy ambin’ny folo ao amin’ny Daniela 11, koa mitovy tanteraka ny lainga tany am-piandohana sy ny lainga any am-pamaranana momba izay aseho.
The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.
Ny haizina sy ny fisafotofotoana momba izay nasehon’i Antiokosy tamin’ny andro farany dia miteraka fisafotofotoana momba ny sarin’ilay bibidia, tahaka izay nataon’ny fikomian’i Arona sy Jeroboama. Ny fisafotofotoana momba ny sarin’ilay bibidia dia miseho amin’ilay fotoana indrindra izay andrana lehibe ho an’ny vahoakan’Andriamanitra no fananganana ny sarin’ilay bibidia.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Nasehon’ny Tompo tamiko mazava fa ny sarin’ilay bibidia dia haorina alohan’ny hifaranan’ny fotoam-pahasoavana; fa io no ho fitsapana lehibe ho an’ny vahoakan’Andriamanitra, izay hanapahan-kevitra ny amin’ny anjaran’izy ireo mandrakizay. Ny toerana tazoninao dia fangaro mikorontana amin’ny tsy fitovian-kevitra, ka vitsy ihany no ho voafitaka.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Ao amin’ny Apokalypsy 13 dia aseho mazava io lohahevitra io; [Apokalypsy 13:11–17, notanisaina].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Ity no fitsapana izay tsy maintsy handalovan’ny vahoakan’Andriamanitra alohan’ny hamehezana tombo-kase azy. Izay rehetra nanaporofo ny fahatokiany tamin’Andriamanitra tamin’ny fitandremana ny lalàny sy ny fandavany tsy handray sabata sandoka, dia hilahatra eo ambanin’ny sainan’i Jehovah Tompo Andriamanitra, ary handray ny tombo-kasen’Andriamanitra velona. Fa izay mahafoy ny fahamarinana avy any an-danitra ka manaiky ny sabatan’ny Alahady, dia handray ny mariky ny bibidia.” Manuscript Releases, volume 15, 15.
When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.
Rehefa nanohana ny fomba fijerin’i Miller momba ny “fanaon’andro aman’alina” ho maneho an’i Roma jentilisa i Rahavavy White, dia nilaza izy fa hatramin’ny 1844 dia nisy “fomba fijery hafa”, amin’ny endrika maro, nekena ka niteraka “haizina sy fisafotofotoana.” Ny fisafotofotoana ateraky ny fomba fijery diso momba ny “fanaon’andro aman’alina,” izay tandindon’i Roma jentilisa, amin’ny maha “mpandroba ny olonao” azy, dia miteraka fisafotofotoana sy haizina momba ny fanavahana an’i Roma sy ny sarin’i Roma.
The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.
Ny fifandirana voalohany sy farany momba ny tandindon’i Roma dia niseho teo amin’ny vahoakan’ny fanekena taloha izay nolalovana sy ny vahoaka izay tamin’izany no tonga ho vahoakan’ny fanekena vaovao an’Andriamanitra. Tafiditra tao anatin’izany fifandirana izany ny tsy fahavononana hanaiky hotarihin’ny fitsipika efa miorina momba ny fitsipi-pitenenana, satria ny teny hoe “koa” ao amin’ny andininy faha-efatra ambin’ny folo dia nolavin’ny Protestanta, ka noho izany dia nilazany fa ny jiolahy dia tsy maintsy ilay fahefana iray ihany izay aseho ao anatin’ireo andininy teo aloha.
It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.
Naneho ny fanodikodinana ny Soratra Masina izany, raha voatery natao hoe i Antiochus no “jiolahy”. Fandikana manokana izany, satria izay fampianaran-diso rehetra manohitra ny fahamarinana dia fandikana manokana. Ny fifanandrinana mihitsy dia tonga fahamarinana fototra, satria voasoratra teo amin’ilay tabilao pioniera 1843 izany. Ny fanamafisana an’ilay tabilao tamin’ny alalan’ny tsindrimandry dia nanamafy sy nanankery ny “jiolahy” ho tandindon’i Roma, ary nampitombo ny maha-zava-dehibe ny fahamarinana; fa ny fandavana izany fampianarana izany dia fandavana ny roa tonta, dia ny fanorenana sy ny fahefan’ny Fanahin’ny Faminaniana.
The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.
Ang tamang pagkaunawa na ang mga magnanakaw ng iyong bayan ay kumakatawan sa Roma, na idinagdag sa hulang padron na ibinigay ng mga anghel kay William Miller, sapagkat ito ay umayon sa hulang padron na kanyang naunawaan at iniharap, samakatuwid nga: na ang paganong Roma at ang papal na Roma ang saligan ng lahat ng kanyang mga pagpapakahulugang panghula.
Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.
Ny fandikan’i Uriah Smith manokana, izay namantarany ny mpanjakan’ny avaratra ao amin’ny andininy fahenina amby telopolo ao amin’i Daniela toko faha-iraika ambin’ny folo ho Frantsa, ary avy eo ho Torkia ao amin’ny andininy faha-efapolo, dia nisy famantarana diso roa mikasika ny mpanjakan’ny avaratra. Ny fandavan’i Smith ny fanorenana tamin’ny taona 1863 dia niteraka fahajambana izay tsy namela azy hahita fitsipika fototra indrindra amin’ny faminaniana, dia izao: fa eo ho eo amin’ny andron’i Kristy, ny faminaniana dia naneho ireo antokon-javatra ara-panahy maoderina izay notandindomin’ireo antokon-javatra ara-bakiteny fahiny. Nampianatra mazava io fahamarinana io i Paoly, raha nanambara izy fa izay tonga aloha dia ny ara-bakiteny, ary aorian’izany ny ara-panahy.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
Kanefa tsy izay ara-panahy no voalohany, fa izay ara-nofo; ary aorian’izany vao izay ara-panahy. 1 Korintiana 15:46.
Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.
Smith dia isan’ny vahoakan’ny fanekena izay nisolo ny Protestantisma niodina ho vahoakan’Andriamanitra, nefa notohanany ny fikomian’izy ireo rehefa nolaviny ny fito andro, ka nampidiriny ny tabilao nataony tamin’ny 1863. Ny fampiharana ny fandikany manokana dia namokatra fahatakarana diso momba an’i Armagedona ao amin’ny Apokalypsy toko fahenina ambin’ny folo, izay fitsapana iray hafa koa momba ny fahatakarana marina an’i Roma.
With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.
Tamin’ilay adihevitra voalohany momba ny jiolahy, i Smith dia naneho ireo izay efa nandray anjara tamin’ny fahatanterahana voalohany ny fanoharana ny amin’ny virijiny folo. Noho izany, amin’ny fomba fijeriny manokana momba ny mpanjakan’ny avaratra, izy dia maneho vahoakan’ny fanekena iray izay nandalozan-javatra teo anelanelan’ny taona 1856 sy 1863, raha tonga ho Fiangonana Advantista Mitandrina ny Andro Fahafito ao Laodikia izy ireo. Tahaka ny tamin’ny Protestanta tao amin’ilay adihevitra momba ny jiolahy, dia tsy noraharahain’i Smith ny fahefana ara-pitsipitenenana an’ilay andalan-teny izay nofintininy tamin’ny fandikany manokana, satria araka ny fitsipi-pitenenana, ny mpanjakan’ny avaratra manomboka amin’ny andininy faha-31 ka hatramin’ny andininy faha-45 dia mandrakariva ary tsy misy afa-tsy ny fahefana papaly.
With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in 2 Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.
Tao anatin’ny adihevitra momba ny “ny isan’andro” dia nampidirin’i Willie White sy A. G. Daniells tao amin’ny tantaran’ny Advantista ny lainga mba hanohanana ilay fomba fijery protestanta tranainy fa ny “ny isan’andro” dia maneho ny asa fanompoan’i Kristy ao amin’ny fitoerana masina. Io tantara manokana io dia efa voafaritra ao amin’ny Tabilao ao amin’i Habakoka, nefa zava-dehibe ny manamarika ny fijoroana ho vavolombelona diso mifandray amin’ny fampiroboroboana sy ny fanorenana ilay fomba fijery tsy marina, satria ny fahatakarana marina dia efa neken’i Miller ao amin’ny 2 Tesaloniana, izay ny olana ao dia ny fifanoherana eo amin’ireo izay tia ny fahamarinana sy ireo izay mino lainga.
“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.
Ny adihevitra momba ny “isan’andro” dia manampy amin’ilay fahatakarana tsipika eo ambonin’ny tsipika fa ny adihevitra farany momba an’i Roma dia mitranga amin’ny fotoanan’ny fandatsahana ny Fanahy Masina. Raha mbola arotsaka avy any ambony ny Fanahy Masina, dia misy hery avy any ambany miakatra ka maka ireo izay mandray azy ho toy ny herin’Andriamanitra, na dia fitaka mahery aza izany.
“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.
“Ny hery lehibe roa mifanditra dia samy miasa, ny iray avy any ambany, ny iray avy any ambony. Ny olona rehetra dia eo ambanin’ny fitaomana miafin’ny iray na ny iray hafa, ary ny asany no hampiseho ny toetran’ilay fanetsiketsehana iavian’izany. Izay miray amin’i Kristy dia hiasa mandrakariva araka ny làlan’i Kristy. Izay ao amin’ny firaisana amin’i Satana kosa dia hiasa eo ambanin’ny fanetsiketsehan’ny mpitarika azy, manohitra ny hery sy ny asan’ny Fanahy Masina. Avela malalaka hiasa ny sitrapon’ny olona, ary ny asa no anehoana izay fanahy manetsika ny fo. ‘Ny voany no hahafantaranareo azy.’” The 1888 Materials, 1508.
The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.
Ny fifanoherana ara-paminaniana ao amin’ny adihevitra momba ny “fanao isan’andro” dia ny fanondroana ny tandindon’ny dragona ho tandindon’i Kristy. Izay mandà ny fahamarinana dia mandà koa ny anjara asan’i Miller, izay nahita io fahamarinana io; ary amin’ny fanaovany izany dia mandà ny Fanahy Masina izy ireo ka manatanteraka ny fahotana tsy azo avela.
We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka ny adihevitra momba an’i Roma izay niseho fotoana fohy taorian’ny 11 Septambra 2001.
“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.
“Miaina amin’ny fotoana iray isika izay tena sarobidy sy tena mahaliana indrindra ny fiainana. Eo an-tanana ny faran’ny zavatra rehetra. Hiharihary hatrany eo anoloantsika ny fivoarana mampangitakitaka; fa misy hery tsy hita maso miasa, maneho asa mafy sy mavitrika tokoa. Ny herin’ny haizina avy any ambany dia miasa amin’ny olombelona, ary ny olona ratsy fanahy dia miara-miasa amin’ny anjely ratsy hiady amin’ny didin’Andriamanitra sy ny finoan’i Jesosy; amin’izay fotoana izay koa, misy hery avy any ambony miasa amin’ireo izay manaiky ho voataonan’ny hery masina, ary ny olon’Andriamanitra dia miara-miasa amin’ny zava-manan-tsaina any an-danitra. Tsy misy afa-tsy finoana tena izy, marina sady tsy sandoka, no hahatohitra ny fitsapana izay ho tonga amin’ny fanahin’ny olombelona rehetra amin’izao andro farany izao mba hizaha toetra sy hitsapa azy. Tsy maintsy Andriamanitra no ho fialofantsika; tsy mahazo mitoky amin’ny endrika ivelany, ny filazana finoana, ny fombafomba, na ny toerana isika, na hihevitra fa satria manana anarana milaza fa velona isika, dia hahajoro amin’ny andron’ny fizahan-toetra. Izay rehetra mety hohozongozonina dia hohozongozonina, ary ireo zavatra izay tsy azo hohozongozonina amin’ny fitaka sy ny famitahana amin’izao andro farany izao dia haharitra. Afatory mafy amin’ilay Vatolampy mandrakizay ny fanahy; fa ao amin’i Kristy irery ihany no misy fiarovana. Nofaritan’i Jesosy ho andro mampidi-doza ny andro iainantsika. Hoy Izy: ‘Fa tahaka ny tamin’ny andron’i Noa, dia ho toy izany koa ny fihavian’ny Zanak’olona. Fa tahaka ny andro talohan’ny Safodrano, dia nihinana sy nisotro izy, nampaka-bady sy nampaka-bavavy, mandra-pahatongan’ny andro nidiran’i Noa tao amin’ny sambo-fiara, ary tsy nahalala mandra-pahatongan’ny Safodrano izay nifaoka azy rehetra; dia ho toy izany koa ny fihavian’ny Zanak’olona.’ ‘Ary tahaka izany koa tamin’ny andron’i Lota; nihinana izy, nisotro izy, nividy izy, nivarotra izy, namboly izy, nanorina izy; fa tamin’iny andro nivoahan’i Lota niala tao Sodoma iny, dia nisy afo sy solifara nilatsaka avy tany an-danitra ka nandringana azy rehetra. Dia ho toy izany koa amin’ny andro hanehoana ny Zanak’olona.’ ‘Ary raha avy ny Zanak’olona amin’ny voninahiny, ary ny anjely masina rehetra miaraka aminy, dia hipetraka eo ambonin’ny seza fiandrianan’ny voninahiny Izy; ary hangonina eo anatrehany ny firenena rehetra; dia hampisarahiny izy, tahaka ny mpiandry ondry mampisaraka ny ondriny amin’ny osy; ary ny ondry hapetrany eo ankavanany, fa ny osy eo ankaviany. Ary amin’izany ny Mpanjaka dia hilaza amin’ireo eo ankavanany hoe: Avia, ianareo izay notahin’ny Raiko, mandovà ny fanjakana izay voavoatra ho anareo hatramin’ny fanorenana izao tontolo izao.’ Ny làlana izorantsika amin’ity fiainana ity no hanapa-kevitra ny amin’ny anjarantsika mandrakizay any; avela amintsika ny milaza na ho anisan’ireo mandova ny fanjakan’Andriamanitra isika, na ho anisan’ireo mandeha ho any amin’ny aizina any ivelany. Efa nanome ny zavatra rehetra ilaina ho amin’ny famonjena antsika Andriamanitra; koa aoka isika hanararaotra izay novidiana tamin’ny sarany tsy hita lany. ‘Fa toy izao no nitiavan’Andriamanitra izao tontolo izao: nomeny ny Zanani-lahy Tokana, mba tsy ho very izay rehetra mino Azy, fa hanana fiainana mandrakizay.’” Youth Instructor, 3 Aogositra 1893.