The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.
Ny taolana maina izay mandry maty eny an-dalambe, ka mandre ny “feo” an’ilay miantso any an-efitra, dia manao izany satria efa tonga ny Mpananatra, ho fahatanterahan’ny teny fikasan’i Jesosy ny amin’ny handefasany Azy. Tamin’ny fahadisoam-panantenana voalohany niainan’ny Millerita, dia tonga tamin’ny fahatakarana ny Millerita fa tao amin’ny fotoana fihataran’ny fanoharana ny amin’ny virijina izy ireo.
“The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.
“Ireo izay diso fanantenana dia nahita tao amin’ny Baiboly fa tao anatin’ny fotoana fiandrasana izy ireo, ary tsy maintsy niandry tamim-paharetana ny fahatanterahan’ny fahitana. Ilay porofo ihany izay nitarika azy ireo hiandry ny Tompony tamin’ny 1843 no nitarika azy ireo hanantena Azy tamin’ny 1844.” Spiritual Gifts, boky 1, 153.
Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.
Ireo izay nasehon’ny Millerita ho tandindona dia mamerina ny fanandraman’ny fahadisoam-panantenana voalohany, ary rehefa manao izany izy ireo, dia tsy maintsy mahatakatra fa izy ireo koa dia ao amin’ny fotoana fiandrasana ao amin’ny fanoharan’ny virijina. Ny herin’ny Mpananatra ihany no ahafahany mahita izany fahamarinana izany. Izany fahafantarana izany, izay entin’ny Mpananatra, dia asehon’ilay faminaniana voalohany izay nandidiana an’i Ezekiela hotorina tamin’ny lohasahan’ny taolana maina sy maty.
Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.
Ary hoy Izy tamiko hoe: Maminania amin’ireto taolana ireto, ka lazao aminy hoe: Ry taolana maina, henoy ny tenin’i Jehovah. Izao no lazain’i Jehovah Tompo amin’ireto taolana ireto: Indro, hampiditra fofonaina ao anatinareo Aho, ka ho velona ianareo; ary hasiako ozatra ianareo, ary hampaniriko nofo aminareo, ary hosaronako hoditra ianareo, ary hampiditra fofonaina ao anatinareo Aho, ka ho velona ianareo; dia ho fantatrareo fa Izaho no Jehovah. Koa naminany araka izay nandidiana ahy aho; ary raha mbola naminany aho, indro, nisy feo sy horohoro, ary nifamotoana ny taolana, samy tamin’ny taolany avy. Ary raha nijery aho, indro, nisy ozatra sy nofo naniry taminy, ary ny hoditra nandrakotra azy teo amboniny; nefa tsy mbola nisy fofonaina tao aminy. Ezekiela 37:4–8.
The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.
Ny “tabataba” dia maneho ny Fanahy Masina. Amin’izay fotoana izay dia mila mahafantatra ny virijina fa ao anatin’ny fotoana fiandrasana izy ireo. Be dia be ny toromarika ara-Baiboly momba izay tokony hataon’ireo diso fanantenana rehefa mahafantatra fa ao anatin’ny fotoana fiandrasana izy ireo. Ampianarin’i Jeremia fa tsy tokony hiverina na oviana na oviana any amin’ny “fiangonan’ny mpaneso” izy ireo, izay, ao amin’ny hafatra ho an’i Filadelfia, dia ny synagogan’i Satana. Tsy maintsy manavaka ny sarobidy amin’ny vetaveta koa izy ireo. Ny sarobidy, ampitahaina amin’ny vetaveta, dia manana hevitra roa sosona.
I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.
Nianarako ho ahy manokana io fanavahana ara-paminaniana io taona maro lasa izay, rehefa nampihatra ny nofin’i William Miller aho. Nofaritako araka ny marina ho fahamarinana avy amin’ny tenin’Andriamanitra ireo vatosoa, ary ireo vatosoa sandoka ho fampianaran-diso voahozongozona. Taorian’izany dia nampahafantarina ahy fa i James White koa dia nanao fampiharana ny nofin’i William Miller, ary tamin’ny fampiharany dia nofaritany ho vahoaka mahatokin’Andriamanitra ireo vatosoa, ary ireo vatosoa sandoka ho mpiaiky ny fahamarinana amin’ny lainga. Rehefa nandinika izay nampianarin’i James White momba ilay nofy aho, dia tsapako fa samy marina izahay roa tonta. Ireo vatosoa dia afaka maneho ny mahatokin’Andriamanitra, ary ireo vatosoa hosoka kosa, ny tsy mahatoky; nefa ireo vatosoa dia afaka maneho koa ny fahamarinana avy amin’ny tenin’Andriamanitra, ary ireo vatosoa hosoka dia afaka maneho fampianaran-diso. Nampihatra ny nofin’i Miller tamin’ny tantara niainan’i James White tamin’izany fotoana izany i James White, fa izaho kosa nanatona ilay nofy ho tantaran’ny andro farany. Miaraka, ireo fampiharana roa ireo dia manambara fa ny olona dia tonga izay inoany, ary raha misafidy hifikitra amin’ny fampianaran-diso izy, dia hofafan’ilay lehilahy mitondra borosy famafana vovoka hivoaka eo am-baravarankely izy ireo, miaraka amin’ireo fampianarana izay nifamatotra taminy. Izay hanintsika no maha-izy antsika.
When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.
Rehefa tonga amin’ny fotoana fiandrasana ireo diso fanantenana, araka an’i Jeremia dia tokony hanavaka ny sarobidy amin’ny vetaveta izy ireo.
“How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.
“Ahoana no mahatonga ny olona izay miady amin’ny fitondram-panjakan’Andriamanitra hahazo ny fahendrena izay asehony indraindray? Satana mihitsy no nampianarina tany amin’ny kianjan’ny lanitra, ary manana fahalalana ny amin’ny tsara tahaka ny amin’ny ratsy izy. Afangarony ny sarobidy sy ny vetaveta, ary izany no manome azy hery hamitaka. Fa satria Satana nitafy fitafian’ny famirapiratry ny lanitra, moa horaisintsika va izy ho anjely mazava? Ny mpaka fanahy dia manana ny solontenany, izay nampianarina araka ny fombany, nentanin’ny fanahiny, ary nampifanarahana amin’ny asany. Hiara-miasa aminy va isika? Horaisintsika va ny asan’ny solontenany ho zava-dehibe ilaina amin’ny fahazoana fanabeazana?” Ministry of Healing, 440.
The precious and vile represents truth and error. It also represents two classes of men.
Ny zava-tsarobidy sy ny zava-dratsy dia maneho ny fahamarinana sy ny fahadisoana. Maneho karazan’olona roa ihany koa izany.
“‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.
“‘Nefa mafy orina ny fanorenan’Andriamanitra, ka manana izao tombo-kase izao: Fantatry ny Tompo izay Azy. Ary koa: Aoka izay rehetra manonona ny anaran’i Kristy hiala amin’ny tsi-fahamarinana. Fa ao amin’ny trano lehibe dia tsy misy fanaka volamena sy volafotsy ihany, fa misy fanaka hazo sy tanimanga koa; ary ny sasany ho amin’ny voninahitra, fa ny sasany ho amin’ny fahafaham-baraka.’ Ny ‘trano lehibe’ dia maneho ny Fiangonana. Ao amin’ny Fiangonana no ahitana ny ratsy fanahy mbamin’ny sarobidy. Ny harato alatsaka any an-dranomasina dia manangona ny tsara sy ny ratsy.” Review and Herald, February 5, 1901.
Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.
Nampianarina an’i Jeremia fa raha hiverina izy, dia tsy maintsy hisaraka amin’ireo virijina adala, ary tsy maintsy hisaraka koa amin’ireo fampianarana diso ananan’ireo virijina adala. Ny efatra amby efapolo arivo amby iray hetsy dia ireo izay tonga amin’ny firaisan-tsaina tanteraka. Jeremia dia maneho ny asa izay tsy maintsy tanterahin’ireo izay voaantso hofehezina amin’ny alalan’ny hafatra faharoan’i Ezekiela momba ny rivotra efatra, raha toa ka ho “vavan’Andriamanitra” izy ireo, rehefa miteny ny fahitana. Niteny ny fahitana teo amin’ny tantara Millerita rehefa tonga ny fitsarana, ary miteny eo amin’ny tantaran’ny efatra amby efapolo arivo amby iray hetsy izany rehefa miteny ilay bibidia avy amin’ny tany, ka tonga ny fitsaran’ny loza fahatelo. Amin’izany fotoana izany, ireo izay nahatanteraka ny asa izay asehon’i Jeremia dia asandratra ho mpiambina ho an’Andriamanitra.
When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.
Rehefa alefan’ny Tompo ny Mpananatra mba hamoha ireo diso fanantenana avy amin’ny fahafatesany, dia ampahafantariny ny asam-panadiovana izay tsy maintsy tanterahin’izy ireo raha te ho mpitondra ny teniny amin’ny fotoan-tsarotry ny lalàn’ny Alahady izy ireo. Mifanaraka amin’ny torohevitr’i Jeremia i Isaia.
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.
Endrey ny tongotr’izay mitondra teny soa mahafaly eny an-tendrombohitra, dia izay mitory fihavanana; izay mitondra teny soa mahafaly ny amin’ny zava-tsoa, izay mitory famonjena; izay manao amin’i Ziona hoe: Manjaka Andriamanitrao! Hanandratra ny feony ny mpiambina anao; hiara-mihira amin’ny feo iray izy; fa hifampijery mifanatri-tava izy, raha hampody an’i Ziona indray Jehovah. Miravoravoa, mihira miaraka, ianareo toerana lao ao Jerosalema; fa Jehovah efa nampionona ny olony, efa nanavotra an’i Jerosalema Izy. Isaia 52:7–9.
Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”
Izay “mitondra teny soa mahafaly” sy “manao filazana fiadanana sy famonjena” dia manandra-peo “miaraka,” fa “hahita mifanatrika” izy.
“A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’
“Naseho tamiko koa ny hafa vitsivitsy izay mampiray ny herin’ny fitaomany amin’ireo izay efa nolazaiko, ary miara-manao izay rehetra azony atao izy ireo mba hampiala amin’ny tena sy hampiteraka fisafotofotoana; ary ny fitaomany dia mampiditra ny fahamarinan’Andriamanitra amin’ny laza ratsy. Jesosy sy ny anjely masina dia mampiakatra sy mampiray ny vahoakan’Andriamanitra ho amin’ny finoana iray, mba hananan’izy rehetra saina iray sy fitsarana iray. Ary raha entina ho amin’ny firaisan’ny finoana izy ireo, mba hahita mitovy maso ny amin’ireo fahamarinana lehibe sy manan-danja ho an’izao andro izao, dia miasa Satana mba hanohitra ny fandrosoan’izy ireo. Jesosy dia miasa amin’ny alalan’ny fitaovany mba hanangona sy hampiray. Satana kosa miasa amin’ny alalan’ny fitaovany mba hanaparitaka sy hampisaraka. ‘Fa, indro, Izaho hibaiko, ary hanivana ny taranak’Isiraely any amin’ny firenena rehetra, tahaka ny fanivana vary amin’ny sivana, nefa tsy hisy voam-bary iray akory hianjera amin’ny tany.’”
“God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.
“Andriamanitra dia mitsapa sy manaporofo ny olony ankehitriny. Ny toetra amam-panahy dia amboarina. Ny anjely dia mandanja ny hasarobidin’ny fitondran-tena ara-môraly, ary mitahiry an-tsoratra amim-pahatokiana ny asa rehetra ataon’ny zanak’olombelona. Eo amin’ireo olona milaza ho vahoakan’Andriamanitra dia misy fo simba; nefa hotsapaina sy hozahan-toetra izy ireny. Ilay Andriamanitra izay mamaky ny fon’ny olona rehetra dia hampiharihary ireo zavatra miafina ao amin’ny maizina, izay matetika no tsy ahiahiana akory, mba hesorina ireo vato mahatafintohina izay nanakana ny fandrosoan’ny fahamarinana, ary mba hananan’Andriamanitra vahoaka madio sy masina hanambara ny didiny sy ny fitsarany.
“The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.
“Ny Kapitenin’ny famonjena antsika dia mitarika ny olony tsikelikely, manadio sy manomana azy ireo ho amin’ny fampiakarana, ary mamela any aoriana ireo izay mirona hihataka amin’ny tena vatana, izay tsy manaiky hotarihina, ary afa-po amin’ny fahamarinany ihany. ‘Koa raha maizina ny mazava izay ao anatinao, manao ahoana re ny halehiben’izany haizina izany!’ Tsy misy fitaka lehibe kokoa afaka mamitaka ny sain’ny olombelona noho ilay mitarika ny olona hilefitra amin’ny toe-panahy matoky tena, ka hino fa marina izy sy ao amin’ny mazava, nefa izy mihataka amin’ny vahoakan’Andriamanitra, ary ny mazava izay kolokoloina ao aminy dia haizina.” Testimonies, volume 1, 332, 333.
The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.
Ny andian-teny hoe “mitondra vaovao mahafaly” dia averina indroa ao amin’ny andalan-tenin’i Isaia mba hamantarana ny tantaran’ilay Antso amin’ny Misasakalina, tahaka izany koa ireo andininy mialoha izay mitarika ho amin’ny fanoritsoritan’i Isaia ny firaisana tanteraka rehefa sarahina amin’ny ratsy ny sarobidy.
Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.
Mifohaza, mifohaza ianao; tafio ny herinao, ry Ziona; tafio ny fitafianao tsara tarehy, ry Jerosalema, ilay tanàna masina; fa hatramin’izao dia tsy hisy intsony hiditra ao aminao ny tsy voafora sy ny maloto. Ahintsano hiala aminao ny vovoka; mitsangàna, ary mipetraha, ry Jerosalema; vahao ny fatoran’ny vozonao, ry zanakavavin’i Ziona babo. Isaia 52:1, 2.
Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”
I Jeremia dia maneho ireo izay tao amin’ny fahadisoam-panantenana voalohany ka manaiky fa ao amin’ny fotoana fiandrasana izy ireo. I Isaia kosa mandidy ireo olona ireo ihany mba “hifoha, hifoha.” Mifoha izy ireo ary amin’ny farany tonga amin’ny toerana izay tsy hisy intsony ny tsy voafora sy ny maloto ao amin’ny fiangonan’Andriamanitra, fa ho efa nahatanteraka ny asa fanavahana ny sarobidy sy ny tsinontsinona izy ireo. “Ny Tompo dia maniry ny fiangonany hodiovina, alohan’ny hiharan’ny fitsarany amin’ny fomba miharihary kokoa amin’izao tontolo izao.”
“We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.
“Isika dia manakaiky haingana ny fiafaran’ny tantaran’ity tany ity. Efa tena akaiky ny farany, akaiky lavitra noho izay heverin’ny maro, ary tsapako fa voatery manentana ny vahoakantsika aho ny amin’ny maha-ilaina ny hitadiavana ny Tompo amin-kafanam-po. Maro no matory, ary inona no azo lazaina hampifoha azy amin’ny torimasony araka ny nofo? Tian’ny Tompo hodiovina ny fiangonany, alohan’ny hihavian’ny fitsarany hihatra amin’ny fomba misongadina kokoa amin’izao tontolo izao.”
“‘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.’
“Iza no mahazaka ny andron’ny fihaviany? ary iza no hahajoro raha miseho Izy? fa tahaka ny afon’ny mpandrendrika Izy, ary tahaka ny savonin’ny mpanasa lamba; ary hipetraka tahaka ny mpandrendrika sy mpanadio volafotsy Izy; ary hodioviny ny zanak’i Levy, ka hodioviny tahaka ny volamena sy ny volafotsy izy, mba hanaterany fanatitra ho an’i Jehovah amin’ny fahamarinana.”
“Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.
“Kristy dia hanaisotra ny fitafiana fihatsarambelatsihy rehetra. Tsy misy fampifangaroana ny marina amin’ny sandoka mahay mamitaka Azy. ‘Fa Izy dia tahaka ny afon’ny mpandrendrika,’ manavaka ny soa amin’ny ratsy, ny tain-drendrika amin’ny volamena.
“Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’
“Toy ny Levita, ny vahoaka nofidin’Andriamanitra dia natokany ho Azy mba hanao ny asany manokana. Ny Kristiana marina rehetra dia mitondra ny mari-pahafahana maha-mpisorona. Omena voninahitra izy amin’ny andraikitra masina haneho amin’izao tontolo izao ny toetran’ny Rainy any an-danitra. Tokony hitandrina tsara ny teny izy hoe: ‘Koa amin’izany aoka ho tanteraka hianareo, tahaka ny fahatanterahan’ny Rainareo Izay any an-danitra.’”
“‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.
“Fa ianareo izay matahotra ny anarako kosa dia hiposaka aminareo ny Masoandron’ny Fahamarinana, ka hisy fanasitranana ao amin’ny elany; ary hivoaka ianareo ka hitombo tahaka ny zanak’omby avy ao am-pahitra. Ary hanitsakitsaka ny ratsy fanahy ianareo; fa ho lavenona eo ambanin’ny faladian-tongotrareo izy amin’ny andro hanaovako izany, hoy Jehovah, Tompon’ny maro.”
“‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.
“‘Tsarovy ny lalàn’i Mosesy mpanompoko, izay nandidiako azy tany Horeba ho an’ny Isiraely rehetra, dia ny didy sy ny fitsarana. Indro, Izaho haniraka an’i Elia mpaminany ho aminareo, dieny tsy mbola tonga ny andron’i Jehovah, ilay lehibe sady mahatahotra; ary izy hampody ny fon’ny ray ho amin’ny zanaka, ary ny fon’ny zanaka ho amin’ny rainy, fandrao ho avy Aho ka hamely ny tany amin’ny ozona.’” Review and Herald, 8 Novambra 1906.
Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.
Ireo mitana ny foto-pampianarana sandoka dia ho sarahina ao amin’ilay tantara izay manomboka amin’ilay “feo” miantso mafy any an-efitra. Ireo izay mandà tsy hamela ny hery mahary an’Andriamanitra hamokatra fanandramana manokana voamasina dia ho sarahina amin’ilay “volamena” ao amin’ilay tantara izay manomboka amin’ilay “feo” miantso mafy any an-efitra. Hijanona ho Laodiseana izy ireo, eo indrindra amin’ilay teboka izay i Laodisea mihoatra ho Filadelfia.
The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.
Ny asa fanavahana ny sarobidy amin’ny vetaveta dia saika asa tanteraka ataon’ilay iraky ny fanekena, izay tonga tampoka hanadio ny zanak’i Levy; kanefa tsy maintsy mandray anjara isika.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.
Koa amin’izany, ry malalako, tahaka ny efa nanoavanareo mandrakariva, tsy tamin’ny fanatrehako ihany, fa mainka kokoa ankehitriny amin’ny tsy fanatrehako, tanteraho amin’ny fahatahorana sy hovitra ny famonjenareo. Fa Andriamanitra no miasa ao anatinareo, na ny fikasana na ny fanaovana, araka ny sitrapony tsara. Ataovy ny zavatra rehetra tsy amin’ny fimonomononana sy ny fifandirana, mba ho tsy manan-tsiny sy tsy misy fitaka ianareo, dia zanak’Andriamanitra tsy manan-tsiny, eo afovoan’ny taranaka miolakolaka sy ratsy fanahy, izay anelanelanareo no hamirapiratanareo tahaka ny fanazavana eo amin’izao tontolo izao. Filipiana 2:12–15.
Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.
Nolazaina tamin’i Jeremia fa tsy maintsy sarahiny ny sarobidy amin’ny tsinontsinona, raha naniry ho mpitondra tenin’Andriamanitra izy amin’ny fitsarana ho avy. Ny zava-misy fa i Jeremia dia nihaino ny torohevitr’Andriamanitra nataony taminy dia naneho fa efa azo teo ny fanatrehan’ny Mpananatra, raha nifidy handray ny asa izy.
“The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.
Ny asa fananana ny famonjena dia asa fiaraha-miasa, asa iarahana manatanteraka. Tsy maintsy misy fiaraha-miasa eo amin’Andriamanitra sy ny mpanota mibebaka. Ilaina izany ho amin’ny fanorenana ireo fitsipika mahitsy ao amin’ny toetra amam-panahy. Ny olombelona dia tsy maintsy manao ezaka mafy mba handresena izay manakana azy tsy hahatratra ny fahatanterahana. Kanefa miankina tanteraka amin’Andriamanitra izy mba hahomby. Ny ezaka ataon’ny olombelona samirery dia tsy ampy. Raha tsy misy ny fanampian’ny hery avy amin’Andriamanitra, dia tsy mahavita na inona na inona izany. Miasa Andriamanitra ary miasa koa ny olombelona. Ny fanoherana ny fakam-panahy dia tsy maintsy avy amin’ny olombelona, izay tsy maintsy misintona ny heriny avy amin’Andriamanitra. Etsy an-daniny misy fahendrena tsy manam-petra, famindram-po ary hery; etsy an-kilany kosa misy fahalemena, fahotana, tsy fahafahana tanteraka.
“God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.
“Dieu dia maniry antsika hanana fifehezana ny tenantsika. Nefa tsy afaka manampy antsika Izy raha tsy misy ny fanekentsika sy ny fiaraha-miasantsika. Ny Fanahy masina dia miasa amin’ny alalan’ireo hery sy fahaiza-manao nomena ny olona. Raha ny amin’ny tenantsika samirery, dia tsy mahavita mampifanaraka ny fikasana sy ny faniriana ary ny fironana amin’ny sitrapon’Andriamanitra isika; kanefa raha ‘vonona hatao vonona’ isika, dia hotanterahin’ny Mpamonjy ho antsika izany, amin’ny ‘fandravana ny fisainana foana sy ny zavatra avo rehetra izay manandra-tena hanohitra ny fahalalana an’Andriamanitra, ary ny fampanaovana babo ny hevitra rehetra hanaiky an’i Kristy.’ 2 Korintiana 10:5.” Asan’ny Apostoly, 482.
The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”
Ny telo andro sy tapany ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, raha maty eny an-dalambe ny taolana maina, dia tandindon’ny “efitra”; ary ny “efitra” dia maneho ny “impito” ao amin’ny Levitikosy faha-enina amby roapolo. Amin’ny fiafaran’ny fanaparitahana mandritra ireo telo andro sy tapany ireo, izay voantso ho isan’ny iray hetsy sy efatra arivo amby efatra alina dia tokony “hifoha” sy “hihintsana ny vovoka.” Hoy ny Rahavavy White: “Tian’ny Tompo ny hanadiovana ny fiangonany, alohan’ny hiharan’ny fitsarany amin’izao tontolo izao amin’ny fomba miharihary kokoa.”
In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”
Mifandraika amin’ny “fiangonana voadio,” dia manondro ny fizotry ny fisarahana ao amin’i Jeremia izy, izay manaisotra ny “sarobidy hiala amin’ny ratsy.” Ampifandraisiny koa amin’ny Malakia toko fahatelo izany, izay anomanan’ny iraka iray ny lalana ho an’ilay iraky ny fanekena. Ilay iraka manomana ny lalana dia ilay “feo miantso any an-efitra” ao amin’i Isaia. Ilay iraky ny fanekena dia Kristy, izay miomana hiditra amin’ny fanekena miaraka amin’ny iray hetsy sy efatra alina sy efatra arivo, izay “tahaka” ny “Levita,” “atokan’Andriamanitra ho amin’ny asany manokana.” Avy eo dia faritany ho mpisorona izy ireo, ary tononiny i Jesosy izay manao hoe: “Koa aoka ho tanteraka hianareo, tahaka ny fahatanterahan’ny Rainareo Izay any an-danitra.”
There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.
Misy fizotry ny fanadiovana izay voamarika amin’ny faran’ny fe-potoanan’ny fiandrasana lava, satria manana asa manokana hotanterahin’ireo iray hetsy sy efatra arivo amby efatra alina ny Tompo, ary hanana fiangonana voadio Izy alohan’ny “hihatra amin’izao tontolo izao amin’ny fomba miharihary kokoa ny fitsarany.” Efa eo amin’izao tontolo izao sahady ny fitsarany, kanefa amin’ny lalàn’ny Alahady no hanombohan’ny “fitsarana mandravan’Andriamanitra” hihatra.
Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.
Ireo fitsarana ireo dia “fotoam-pamindrampo ho an’ireo izay mbola tsy nahalala ny fahamarinana na oviana na oviana.” Kanefa tsy misy famindrampo ao anatin’ireo fitsarana ireo ho an’ireo izay tsy nety niditra tao amin’ilay dingan’ny fanadiovana ilaina. Ny “fitsarana,” izay “mihatra amin’ny fomba manamarika kokoa,” dia manondro fitsarana izay famantarana. Ireo dia maneho famantarana iray, ary ny Fanahy Masina dia mampiasa ny korontana sy ny fifanjevoana aterak’ireo fitsarana ireo mba hanamarihana ny fahasamihafana eo amin’ireo izay mitandrina “ny andro fitsaharana sandoka” sy ireo izay “mitandrina amim-pieritreretana tsara ny Sabatan’ny Tompo,” satria izany ihany no fomba ahafahan’ “izao tontolo izao ampitandremana.” Ireo fitsarana izay famantarana dia sehatra iorenan’ny asa ampiasain’ny Fanahy Masina hitarihana ireo zanak’Andriamanitra izay mbola ao Babylona, mba hahafantatra ny sainan’ny iray hetsy sy efatra arivo amby efatra alina.
But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”
Fa tsy manonona fotsiny ny Malakia toko fahatelo i Ranabavy White, fa ampidiriny koa ny andininy famaranana ao amin’ny bokin’i Malakia toko fahefatra, ary indray dia manondro ny “feo” izay natao hanomana ny lalana ho an’ilay iraky ny fanekena izy. Ireo andininy famaranana ireo dia tsy momba ny fanomanana ho an’ilay iraky ny fanekena, fa momba ny fahatsiarovana ny lalàn’i Mosesy sy ny fampiverenana ny fon’ny ray ho amin’ny zanaka ary ny an’ny zanaka ho amin’ny ray. Ny “feo” aloha dia manomana an’i Kristy, amin’ny maha-ilay iraky ny fanekena Azy, ho tonga tampoka ao amin’ny Tempoliny sy hanadio ny olony diso fanantenana izay efa nofohazina, mba hahatanterahan’izy ireo ny asan’ny faneva. Avy eo Malakia dia miresaka lafiny hafa amin’ny asan’ilay “feo.”
He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.
Izy “hampitodika ny fon’ny ray ho amin’ny zanaka, ary ny fon’ny zanaka ho amin’ny rainy,” ary Izy dia hanao izany asa izany mifandraika amin’ny lalàna nomena tao Horeba. Elia, izay ihany koa no “feo” resahin’i Isaia, dia hampahafantatra ny fahotan’ny olon’Andriamanitra. Anisan’ny fizotran’ny fanadiovana izany. Iray monja ny famaritana ny ota, dia ny fandikana ny lalàna nomena tao Horeba. Jaona Mpanao-batisa no Elia, ary tafiditra tao amin’ny asany indrindra izany singa izany.
In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
Tamin’izany andro izany dia tonga Jaona Mpanao-batisa nitory tany an-efitr’i Jodia ka nanao hoe: Mibebaha ianareo; fa efa akaiky ny fanjakan’ny lanitra. Fa izy no ilay nampilazaina an’Isaia mpaminany hoe: Feon’ny miantso mafy any an-efitra hoe: Amboary ny lalan’ny Tompo, ataovy mahitsy ny alehany. Ary Jaona nitafy akanjo volon-drameva, ary fehin-kibo hoditra no nisikina teo am-balahany; ary valala sy tantely dia no fihinany. Dia nankeo aminy Jerosalema sy Jodia rehetra ary ny tany rehetra manodidina an’i Jordana; ary nataony batisa tao Jordana ireo sady niaiky ny fahotany. Fa nony hitany fa maro tamin’ny Fariseo sy Sadoseo no tonga hanatona ny batisany, dia hoy izy taminy: Taranaky ny menarana ianareo, iza no nanoro anareo handositra ny fahatezerana ho avy?
Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.
Koa mamoaha àry ny voa mendrika ny fibebahana hianareo; ary aza mihevitra ny hanao anakampo hoe: Manana an’i Abrahama ho razantsika isika; fa lazaiko aminareo fa hain’Andriamanitra atao ny manangana zanaka ho an’i Abrahama amin’ireto vato ireto. Ary ankehitriny koa ny famaky dia efa mipetraka eo amin’ny fakan’ny hazo; koa ny hazo rehetra izay tsy mamoa voa tsara dia hokapaina ka hatsipy any anaty afo. Izaho tokoa manao batisa anareo amin’ny rano ho amin’ny fibebahana; fa Ilay avy ao aoriako no mahery noho izaho, ary tsy mendrika hitondra ny kapany aza aho; Izy no hanao batisa anareo amin’ny Fanahy Masina sy ny afo; eny an-tànany ny famoliany, ary hodioviny tsara ny famoloany, ka hangoniny ao an-tsompitrany ny variny; fa ny akofa hodorany amin’ny afo tsy mety maty. Matio 3:1–12.
John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.
I Jaona Mpanao-batisa dia tonga tao amin’ny “efitra” amin’ireo telo andro sy tapany ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, fa ny mpaminany rehetra dia miresaka bebe kokoa ny amin’ny andro farany noho ny andro niainany. Nitondra hafatra hibebahana hiala amin’ny ota izy, fa efa akaiky ny fanjakan’ny lanitra, tahaka ny isehoan’ny Fanambaran’i Jesosy Kristy rehefa “efa akaiky ny andro.” I Jaona Mpanao-batisa dia maneho ny asan’ilay “feo,” fa araka an’i Jesosy, izy koa dia Elia izay ho avy.
For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.
Fa ny mpaminany rehetra sy ny lalàna dia naminany hatramin’i Jaona. Ary raha mety mandray izany ianareo, dia ity no Elia izay tokony ho avy. Izay manan-tsofina hihainoana, aoka izy hihaino. Matio 11:13–15.
Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.
Jesosy dia manondro fa ny maha-izy ara-paminaniana an’i Jaona Mpanao Batisa dia fizahan-toetra. Ambara mivantana hoe: “raha mety handray izany hianareo”. Ary avy eo Jesosy dia mamporisika ny mpianany handray izany amin’ny filazana hoe: “Izay manan-tsofina ho enti-mihaino, aoka izy hihaino.” Inona no aoka hohenoiny? Aoka izy hihaino hoe iza ilay feo tonga any amin’ny efitra farany ao amin’ny Baiboly ka manomana ny lalana ho an’ny iraky ny fanekena, mba hanomanany ny iray hetsy sy efatra arivo sy efatra alina hanao asa manokana mandritra ny fotoanan’ny fitsarana famantarana ataon’Andriamanitra.
John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.
Jaona dia nitafy “akanjo volon-drameva, sy fehin-kibo hoditra teo am-balahany; ary valala sy tantely any an-ala no fihinany.” Ny “fihinany” dia ny hafatry ny finoana silamo, fa ny teny hoe “valala” dia maneho ny finoana silamo, ary ny tantely dia ny tenin’Andriamanitra, izay mamy tao am-bavany. Ny hafatra mamy izay nohaniny dia momba ilay boriki-dia Arabo “any an-ala”, izay tandindona voalohany indrindra amin’ny finoana silamo ao amin’ny Soratra Masina. Ilay hafatra mamy momba ilay boriki-dia Arabo any an-ala, izay asehon’ny hoe “valala” koa, dia voatenona tao amin’ny fitafiany ihany koa, satria ny rameva dia tandindon’ny finoana silamo koa. Tsy fanolanana ny teny hoe “valala” ny fampiasana azy ho tandindon’ny finoana silamo, na dia mety ho ny hazo valala aza no tondroin’ny sakafo nohanin’i Jaona, fa tsy ny bibikely. Ny teny hoe “valala” dia tandindon’ny finoana silamo, ary i Jaona dia tsy nisolo tena ny fihinanana sakafo ara-batana akory, fa ny sakafony dia tandindon’ny hafatra ara-paminaniana izay nohaniny.
His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.
Ny fehikibony dia ilay “faminaniana” aseho ao amin’i Habakoka. Io faminaniana io no mampitambatra ny fahadisoam-panantenana voalohany, ny fotoan’ny fiandrasan’ireo virijina, ary ny fanorenan’ny Advantisma araka ny aseho eo amin’ireo tabilao masina. I Habakoka no fehikibo ara-paminaniana izay namatotra ireo fahamarinana rehetra ireo ho iray.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.
Fa ny fahitana dia mbola ho amin’ny fotoana voatendry; nefa amin’ny farany dia hiteny izy ka tsy handainga; na dia maharitra aza izy, dia andraso ihany; fa tsy maintsy ho avy tokoa izy, ka tsy hitaredretra. Indro, ny fanahiny izay miavonavona dia tsy mahitsy ao aminy; fa ny marina ho velona amin’ny finoany. Habakoka 2:3, 4.
The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.
Ny hafatra ara-paminaniana izay namatotra, tahaka ny fehikibo, ireo hafatra mandrafitra ny fampitandreman’ilay “feo,” dia ny fanoharana ny amin’ny virijina mifandraika amin’ilay fahitana izay niandry, nefa mbola hiteny. Ny fahitan’ny Antso amin’ny Misasakalina dia miteraka fanavahana eo amin’ny ratsy fanahy, izay “misandratra ny fanahiny,” sy ny sarobidy, izay hamarinina amin’ny finoana. Ny fanamarinana amin’ny finoana no fehikibo anaovan’ilay “feo.”
And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.
Ary ny fahamarinana no ho fehin-kibony, ary ny fahatokiana no ho fehin-kenany. Isaia 11:5.
When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.
Rehefa tonga ilay “feo miantso any an-efitra” tamin’ny fahadisoam-panantenana, taorian’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020, dia ilay hafatra nentiny dia ilay hafatra tsy niova hatramin’ny 11 Septambra 2001. Io hafatra avy amin’i Elia ho avy io, ho an’ireo taolana maina efa maty miandry ao anatin’ny fahadisoam-panantenana, dia izao: fa ny Silamo no “fitsarana famantarana”, izay manome ny sehatra iorenan’ireo zanak’Andriamanitra hafa ao Babylona hianarany fahamarinana.
The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.
Ny lalan’ny marina dia fahitsiana; Hianao, Izay mahitsy indrindra, no mandanja ny dian’ny marina. Eny, teo amin’ny lalan’ny fitsaranao, Jehovah ô, no niandrasanay Anao; ny fanirian’ny fanahinay dia ny anaranao sy ny fahatsiarovana Anao. Tamin’ny fanahiko no naniriako Anao tamin’ny alina; eny, tamin’ny fanahiko ato anatiko no hitadiavako Anao maraina koa; fa raha eo amin’ny tany ny fitsaranao, dia hianatra fahamarinana ny mponina amin’izao tontolo izao. Isaia 26:7–9.
John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.
I Jaona Mpanao-batisa, izay Elia ho avy, no ilay “feo” ao amin’ny “efitra” mandritra ny telo andro sy tapany ao amin’ny Apokalypsy toko fahiraika ambin’ny folo. Tafiditra ao amin’ny asany ny famantarana ny taranaka fahefatra sy farany amin’ny Advantisma, izay miavonavona ny fanahiny ary mitoky amin’ny lova ara-panahin’ny razany, nefa mahatsapa fa efa antomotra ny fahatezeran’Andriamanitra. Izy ireo no taranaka fahefatra, satria efa niseho tanteraka ho taranaka mifanohitra tanteraka amin’i Kristy. Izy ireo no taranaky ny menarana, nefa mbola manondro an’i Abrahama rainy ihany mba hiadian-kevitra fa izy ireo no tena taranak’ilay Zanak’ondry. Ny taranak’ilay Zanak’ondry dia ilay taranaka voafidin’i Petera; izy ireo no manaraka ny Zanak’ondry na aiza na aiza alehany.
John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.
Mazava ho azy fa nasehon’i Jaona ny fahotan’izay tonga hihaino ny hafany, fa nibebaka sy natao batisa izy ireo. Nambarany taminy koa fa misy Iray avy ao aoriany, izay hanadio tanteraka ny famoloany. Io Olona io no iraky ny fanekena; Izy no “ilay lehilahy mpamafa loto” izay mamafa sy manary amin’ny varavarankely ny vola madinika sandoka sy ny vatosoa sandoka, ary mamerina amin’ny toerany ny vatosoa tany am-boalohany, izay avy eo mamirapiratra avo folo heny noho ny namirapiratany tamin’ny fotoana nitarihan’ny anjely an’i William Miller tamin’ny asa fanangonana ny vatosoa tany am-boalohany tao amin’ny hetsiky ny anjely voalohany.
John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.
I Jaona Mpanao-batisa dia nanao fanamelohana mivantana ny fitokisan’ny Advantista Laodikiana an’i Abrahama rainy, fa i Elia izay ho avy dia ny hampodina ny fon’ny ray ho amin’ny zanaka, ary ny an’ny zanaka ho amin’ny ray kosa. Ny foto-kevitry ny fampiharana ara-Baiboly ny voalohany sy ny farany dia aseho ao amin’izany asa izany; kanefa ao koa no ahitana ny fanafody ho an’ireo izay mahita ny tenany ao anatin’ny toe-javatra miparitaka, any amin’ny tanin’ny fahavalo, maty any an-efitra. Tsy maintsy miaiky ny fahotany izy ireo, sy ny fahotan’ny razany, ary mibebaka. Miaraka amin’ny fanekena ny fahotany sy ny fahotan’ny ray, dia tsy maintsy manaiky koa izy ireo fa tsy niara-nandeha tamin’ny Tompo nandritra ny vanim-potoanan’ny efitra naharitra telo andro sy tapany. Ambonin’izany, tsy maintsy manaiky izy ireo fa Andriamanitra dia tsy niara-nandeha taminy nandritra izany tantara izany.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Ary izay sisa tavela aminareo dia ho ringiringy amin’ny helony any amin’ny tanin’ny fahavalonareo; ary noho ny heloky ny razany koa dia ho ringiringy miaraka amin’ireo izy. Raha hibaboka ny helony sy ny heloky ny razany izy, dia ny fahadisoany izay nandikany tamiko, ary koa ny nandehanany nanohitra Ahy; ary raha Izaho koa nandeha nanohitra azy ka nitondra azy ho any amin’ny tanin’ny fahavalony; raha amin’izany ny fony tsy voafora ka mietry, ary manaiky ny famaizana noho ny helony izy: dia hotsarovako ny fanekeko tamin’i Jakoba, ary koa ny fanekeko tamin’Isaka, ary koa ny fanekeko tamin’i Abrahama no hotsarovako; ary hotsarovako ny tany. Levitikosy 26:39–42.
The curse was because they didn’t remember the sabbaths of the land.
Ny ozona dia satria tsy nahatsiaro ny Sabatan’ny tany izy ireo.
John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.
Jaona Mpanao-batisa, izay Elia ho avy, dia tandindon’ilay “feo” any an-tany efitra ao amin’ny telo andro sy tapany ao amin’ny Apokalypsy toko fahiraika ambin’ny folo. Izy no hitarika ireo taolana maina maty mba “hahatsiaro” ny lalàn’i Mosesy tao Horeba, ary raha manao izany izy ireo, dia ilay iraky ny fanekena kosa no “hahatsiaro” ny faneken’ny razany. Kanefa raha miaiky ny fahotany sy ny fahotan-drainy ihany izy, ary vao mainka mampietry tena aza, dia tsy maintsy milaza mazava ireo fandikan-dalàna “izay nandikany” tamin’Andriamanitra izy.
They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.
Mila manaiky koa izy ireo fa nandeha “mifanohitra” tamin’Andriamanitra, ary Andriamanitra kosa nandeha “mifanohitra” taminy.
They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.
Tokony ho fantatr’izy ireo koa fa izy ireo no taolana maina maty teny an-dalambe ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, satria tsy maintsy niaiky izy fa Andriamanitra no nitondra azy ho ao amin’ny tanin’ny fahavalo, ary ny tanin’ny fahavalo dia fahafatesana.
According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”
Araka an’i Jaona Mpanao Batisa, dia tsy maintsy hamaly koa izy ireo ny fanontaniana hoe iza ilay “feo” miantso mafy any an-”efitra”, fa hoy Jaona: “Iza no nananatra anareo handositra ny fahatezerana ho avy?”
We will continue these subjects in the next article.
Hohizorantsika ao amin’ny lahatsoratra manaraka ireo lohahevitra ireo.
“The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.
Ny mpanompon’Andriamanitra dia nomena baiko hoe: “Miantsoa mafy, aza mitsitsy, asandrato ny feonao tahaka ny trompetra, ary asehoy ny oloko ny fandikan-dalàny, ary ny taranak’i Jakoba ny fahotany.” Hoy ny Tompo momba ireo olona ireo: “Mitady Ahy isan’andro izy, ary mankasitraka ny hahalala ny lalako, tahaka ny firenena izay nanao ny marina.” Indro vahoaka iray voafitaky ny tenany, mihevi-tena ho marina, ary afa-po amin’ny tenany, ka ny mpanompo dia nomena baiko hiantso mafy sy hampiseho aminy ny fandikan-dalàny. Tamin’ny vanim-potoana rehetra dia natao ho an’ny olon’Andriamanitra izany asa izany, ary ankehitriny dia ilaina mihoatra noho ny hatramin’izay teo aloha izany.” Testimonies, boky faha-5, 299.