The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
Ang mensahe ng Sigaw sa Hatinggabi noong pasimula ay nagtapos sa pagbubukas ng mapanuring paghuhukom, at ang mensahe ng Sigaw sa Hatinggabi ay nagtatapos sa pagbubukas ng pagpapatupad na paghuhukom. Ang ikatlong kaabahan ng Islam ay nagdadala ng paghuhukom sa Estados Unidos dahil sa pagpapatibay ng kautusan ng Linggo, at ito’y kumakatawan sa isang nagpapatuloy at tumitinding paghuhukom laban sa buong sanlibutan dahil sa kanilang pagtanggap sa sarili nilang kautusan ng Linggo sa ilalim ng panggigipit ng kapangyarihang sibil na mang-uusig, na kinakatawan ng sampung hari na nakiapid kay Jezebel, ang patutot ng Tiro.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Rehefa i Amerika, ilay tanin’ny fahalalahana ara-pivavahana, no hiara-mitambatra amin’ny Fanjakana papaly amin’ny fanerena ny feon’ny fieritreretana sy ny fanerena ny olona hanome voninahitra ny sabata sandoka, dia hotarihina hanaraka ny ohatra asehony ny vahoakan’ny firenena rehetra ambonin’ny tany manontolo.” Testimonies, volume 6, 18.
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
Ny ady momba ny lalàn’ny Alahady ao anatin’ilay fifanandrinana lehibe dia miroso tanteraka amin’izany fotoana izany. Amin’izay i Satana dia miseho amin’ny fitondrana ny tenany ho Kristy.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Amin’ny alalan’ny didy izay mampihatra ny fanorenana ny Fanjakana papaly ka mandika ny lalàn’Andriamanitra, dia hisaraka tanteraka amin’ny fahamarinana ny firenentsika. Rehefa hanatsotra ny tanany hiampita ny hantsana ny Protestantisma mba hihazona ny tanan’ny fahefana romana, rehefa hanatsotra ny tanany hiampita ny hantsana lalina izy mba hifampitantana amin’ny Spiritisma, rehefa, eo ambanin’ny herin’ity firaisana in-telo ity, ny tanintsika handà ny foto-kevitra rehetra ao amin’ny Lalàmpanorenany amin’ny maha-fitondrana protestanta sy repoblikana azy, ary hanao fepetra ho amin’ny fampielezana ny lainga sy ny fitaka papaly, amin’izay dia ho fantatsika fa tonga ny fotoana hisehoan’ny asan’i Satana amin’ny fomba mahagaga ary efa akaiky ny farany.” Testimonies, boky faha-5, 451.
National apostasy is followed by national ruin.
Ny fivadiham-pinoam-pirenena dia arahin’ny faharavanam-pirenena.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Ny vahoakan’i Etazonia dia vahoaka efa notiavina manokana; kanefa rehefa mametra ny fahafahana ara-pivavahana izy, mandao ny Protesitantisma, ary manome vahana ny fahefana papaly, dia ho feno ny refin’ny helony, ary ny ‘fihemoram-pirenena amin’ny finoana’ dia hosoratana ao amin’ny bokin’ny lanitra. Ny vokatry izany fihemoram-pinoana izany dia ho faharavan’ny firenena.” Review and Herald, 2 Mey 1893.
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
Ny Advantista Laodiseana adala dia miara-misalahy amin’ny fahefan’ny papa ka resy sy lavo, raha ny andian’ondrin’i Kristy hafa izay mbola ao Babylona kosa dia afa-mandositra ny tanan’ny papa.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Hiditra ao amin’ilay tany be voninahitra koa izy, ary firenena maro no horavana; nefa ireto kosa no ho afa-miala amin’ny tànany, dia Edoma, sy Moaba, ary ny lohan’ny taranak’i Amona. Daniela 11:41.
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
Ny silamo dia mamely tampoka an’i Etazonia, raha ny trompetra fahafito kosa mitondra loza fitsarana noho ny fampandalovana ny lalàn’ny Alahady.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ary hitako, sady reko, fa nisy anjely anankiray nanidina teo afovoan’ny lanitra, nanao tamin’ny feo mahery hoe: Lozabe, lozabe, lozabe ho an’izay monina ambonin’ny tany noho ny feon’ny trompetra sisa, izay hotsofina amin’ireo anjely telo! Apokalypsy 8:13.
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
Ang watawat na kumakatawan sa dalawang saksi sa Pahayag labing-isa ay inilarawan naman ni Juan sa Pahayag kabanata labindalawa bilang isang babaing nabibihisan ng araw, at sa paraang makahula ay inilarawan sa pamamagitan ng sagisag ng pasimula at ng wakas.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Ary nisy fahagagana lehibe hita tany an-danitra; vehivavy iray nitafy ny masoandro, ary ny volana teo ambanin’ny tongony, ary teo an-dohany ny satroboninahitra misy kintana roa ambin’ny folo. Ary izy dia bevohoka ka niantso mafy, raha marary hiteraka, sady nijaly mba hiteraka. Ary nisy fahagagana hafa koa hita tany an-danitra; ary indro dragona mena lehibe iray, nanana loha fito sy tandroka folo ary satroboninahitra fito teo amin’ny lohany. Ary ny rambony nitarika ny ampahatelon’ny kintan’ny lanitra ka nanipy azy ho amin’ny tany; ary ilay dragona nitsangana teo anoloan’ilay vehivavy izay efa hiteraka, mba handrapaka ny zanany raha vao teraka izy. Ary niteraka zazalahy izy, izay hanapaka ny firenena rehetra amin’ny tsorakazo vy; ary ny zanany dia nakarina ho any amin’Andriamanitra sy ho any amin’ny seza fiandrianany. Apokalypsy 12:1–5.
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
Mitsangana eo ambonin’ny volana izy, ary mitafy ny masoandro. Ny volana dia taratry ny masoandro, ka noho izany dia tandindon’ny masoandro ara-paminaniana. Ny kintana roa ambin’ny folo ao amin’ny satroboninahiny dia maneho ny foko roa ambin’ny folo tamin’ny Isiraely fahiny tany am-piandohan’ny Isiraely fahiny, izay tandindon’ny mpianatra roa ambin’ny folo any amin’ny faran’ny Isiraely fahiny. Ireo kintana roa ambin’ny folo, izay ny mpianatra roa ambin’ny folo any amin’ny faran’ny Isiraely fahiny, dia ireo apostoly roa ambin’ny folo koa any am-piandohan’ny Isiraely ankehitriny. Koa izany no maha-tandindon’ny iray hetsy sy efatra alina amby efatra arivo azy ireo any amin’ny faran’ny Isiraely ankehitriny, izay sady mpianatra no apostoly. Tany am-piandohan’ny tantara izay anehoan’ny mpianatra na ny fiafaran’ny Isiraely fahiny na ny apostoly kosa ny fiandohan’ny Isiraely ankehitriny, dia bevohoka an’i Kristy ilay vehivavy izay ny fiangonana. Izy no ilay “zazalahy” izay hakarina ho any amin’Andriamanitra aorian’ny fahafatesany sy ny fitsanganany tamin’ny maty.
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
Noho izany, ilay vehivavy dia tandindon’ny fahaterahan’ireo efatra arivo amby efatra alina sy iray hetsy, izay miakatra ho any an-danitra koa rehefa natsangana tamin’ny maty avy tao amin’ny lohasahan’ny fahafatesana. Rehefa any an-danitra izy ireo, dia hiteraka zanaka hafa koa izy, izay maneho ilay andiany hafa izay mivoaka avy any Babylona amin’ny lalàn’ny Alahady.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Alohan’ny nihetsehan’ny fiterahana no efa niterahany; talohan’ny nahatongavan’ny fanaintainany no efa niterahany zazalahy. Iza no efa nandre zavatra toy izany? iza no efa nahita zavatra toy izany? Moa va ny tany hamoaka amin’ny indray andro? sa firenena va ho teraka indray miaraka? fa raha vao nihetsi-jaza Ziona, dia niteraka ny zanany izy. Moa Izaho va hampahatratra amin’ny fiterahana, nefa tsy hampiteraka? hoy Jehovah; moa Izaho va hampiteraka, nefa hanidy ny kibo? hoy Andriamanitrao. Isaia 66:7–9.
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
Amin’ny andron’ny fanapahan’ilay bibin’ny tany dia misy firenena teraka indray miaraka. Izany firenena izany no iray hetsy sy efatra amby efapolo sy efatra arivo, fa izy ireo no maneho tanteraka ny toetran’i Kristy. Izy ireo no asehon’i Jesosy, “zaza lahy.” Izy ireo no “zaza lahy” ao amin’i Isaia, izay teraka alohan’ny hidiran-dravehivavy amin’ny fiterahana. Ireo taolana maina maty izay nifalian’izao tontolo izao fony izy ireo novonoin’ilay bibidia niakatra avy tamin’ny lavaka tsy hita noanoa, dia hampiononina ao Jerosalema, ary avy eo izy ireo dia hiara-mifaly amin’ilay vehivavy izay miteraka ny “zaza lahy.” Avoaka izy ireo alohan’ny hiterahany, ary avy eo izy no marary hiteraka ka miteraka ireo “zanany” hafa, raha mamaly ny hafatry ny anjely fahatelo toy ny renirano mikoriana ny Jentilisa, ary mamakivaky ny tany toy ny onjan-drano mahery ny hafatra. Teraka ao anatin’ny krizy lehibe izy ireo, ka izany no maneho ny fahoriany eo am-piterahana. Ilay vehivavy ao amin’ny Apokalypsy toko faharoa ambin’ny folo dia, raha ny marina, manana kambana. Ny voalohany teraka dia ny iray hetsy sy efatra amby efapolo sy efatra arivo izay fantatra ho santatra, ary ny Jentilisa kosa no fanangonana lehibe amin’ny fijinjana amin’ny fotoam-pahavaratra.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Mifalia amin’i Jerosalema, ary miravoravoa miaraka aminy, ianareo rehetra izay tia azy; mifalia indrindra miaraka aminy, ianareo rehetra izay misaona azy; mba hifohazanareo ka ho voky amin’ny nonon’ny fampiononana avy aminy; mba hiterahanareo ronono ka hiravoravo amin’ny haben’ny voninahiny. Fa izao no lazain’i Jehovah: Indro, haeliko ho aminy tahaka ny ony ny fiadanana, ary tahaka ny riaka mikoriana ny voninahitry ny jentilisa; dia hifoka ianareo, hoentiny eo anilany ianareo, ary hofihininy eo ambony lohaliny. Tahaka ny olona ampiononin-dreniny no hampiononako anareo; ary hampiononina ao Jerosalema ianareo. Ary raha mahita izany ianareo, dia hiravoravo ny fonareo, ary hitrebona tahaka ny ahitra ny taolanareo; ary ho fantatra amin’ny mpanompony ny tanan’i Jehovah, ary amin’ny fahavalony kosa ny fahatezerany. Isaia 66:10–14.
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
Ireo izay “mitomany” noho i Jerosalema dia ireo izay misento sy mitaraina noho ny fahavetavetana atao ao anatiny, ary izay efa nasiana tombo-kase; ary asiana tombo-kase mialoha ny lalàn’ny Alahady izy ireo. Ankehitriny isika dia ao amin’ny “asa famaranana ho an’ny fiangonana,” izay fotoana farany amin’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Ny tena vahoakan’Andriamanitra, izay manana ao am-pony ny fanahin’ny asan’ny Tompo sy ny famonjena ny fanahy, dia hijery mandrakariva ny ota amin’ny tena toetrany marina, dia amin’ny maha-ota azy tokoa. Hiorina lalandava amin’ny lafin’ny fiatrehana amim-pahamarinana sy amim-pahitsiana ireo ota izay mora manavesatra ny vahoakan’Andriamanitra izy. Indrindra ao amin’ny asa famaranana ho an’ny fiangonana, amin’ny andro fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina, izay hijoro tsy manan-tsiny eo anatrehan’ny seza fiandrianan’Andriamanitra, no hahatsapany lalina indrindra ny fahadisoan’ny olona izay mihambo ho vahoakan’Andriamanitra. Izany dia asehon’ny fanoharana omen’ny mpaminany momba ny asa farany, eo ambanin’ny sarin’ireo lehilahy samy mitana fitaovam-pamonoana eny an-tànany. Nisy lehilahy iray teo amin’izy ireo nitafy lamba rongony, sady nisy fitondrana ranomainty ho an’ny mpanoratra teo anilany. ‘Ary hoy Jehovah taminy: Mandehana mamaky eo afovoan’ny tanàna, dia eo afovoan’i Jerosalema, ka asio marika eo amin’ny handrin’ny olona izay misento sy mitaraina noho ny fahavetavetana rehetra atao eo afovoany.’” Testimonies, volume 3, 266.
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
Ireo izay “misento sy mitaraina” dia asiana tombo-kase mialoha, alohan’ny hidiran’ireo anjely mpandringana mitondra fitaovam-pamonoana mamakivaky ny fiangonana, izay aseho ho Jerosalema.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
Ny baiko dia izao: “Mandehana mamaky ny afovoan’ny tanàna, dia mamaky ny afovoan’i Jerosalema, ka asio marika eo amin’ny handrin’ny lehilahy izay misento sy mitaraina noho ny fahavetavetana rehetra atao eo afovoany.” Ireo izay nisento sy nitomany ireo dia efa naneho ny tenin’ny fiainana; nananatra sy nanolo-tsaina ary nifona izy. Ny sasany izay efa nanala baraka an’Andriamanitra dia nibebaka sy nanetry ny fony teo anatrehany. Nefa ny voninahitry ny Tompo dia efa niala tamin’ny Isiraely; na dia mbola maro aza no nanohy ny endriky ny fivavahana, dia tsy teo intsony ny heriny sy ny fanatrehany.
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
“Amin’ny andro hivoahan’ny fahatezerany amin’ny fitsarana, ireto mpanara-dia an’i Kristy manetry tena sy feno fanoloran-tena ireto dia ho voavaka amin’ny sisa amin’izao tontolo izao noho ny fangirifirian’ny fanahiny, izay aseho amin’ny fitomaniana sy ranomaso, amin’ny fananarana sy fampitandremana. Raha ny hafa kosa miezaka manarona ny ratsy misy ankehitriny, ka manamarina ny faharatsiana lehibe manjaka hatraiza hatraiza, ireo izay manana fahazotoana ho amin’ny voninahitr’Andriamanitra sy fitiavana ny fanahy dia tsy hangina mba hahazo sitraka amin’iza na iza. Ny fanahiny marina dia ampahorina isan’andro noho ny asa tsy masina sy ny resaka ataon’ny tsy marina. Tsy manan-kery hampitsahatra ny riaka mifaoka mafy entin’ny heloka izy, ka noho izany dia feno alahelo sy tahotra. Mitomany eo anatrehan’Andriamanitra izy ireo mahita fa hamavoinina ny fivavahana na dia ao amin’ireo tokantranon’izay nandray fahazavana lehibe aza. Misaona sy mampahory ny fanahiny izy ireo satria ny fireharehana, ny fitiavam-bola, ny fitiavan-tena, ary ny fitaka saika amin’ny endriny rehetra dia ao am-piangonana. Ny Fanahin’Andriamanitra, izay manosika ho amin’ny fananarana, dia voahitsakitsaka; ary ny mpanompon’i Satana mifaly mandresy. Omena baràka Andriamanitra, ary atao tsinontsinona ny fahamarinana.”
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
“Ny antokon’olona izay tsy mahatsiaro alahelo noho ny fihemorany ara-panahy, na tsy misaona noho ny fahotan’ny hafa, dia havela tsy hisy ny tombo-kasen’Andriamanitra aminy. Ny Tompo dia maniraka ny irany, dia ireo lehilahy mitondra fiadiana famonoana eny an-tànany hoe: ‘Mankanesa hanaraka azy mamaky ny tanàna, ka mamonoa; aoka ny masonareo tsy hiantra, ary aza mamindra fo ianareo; vonoy tanteraka ny antitra sy ny tanora, ny tovovavy sy ny zaza madinika ary ny vehivavy; fa aza manakaiky olona iray akory izay misy ny marika eo aminy; ary atombohy eo amin’ny fitoerako masina. Dia natombony tamin’ireo loholona izay teo anoloan’ny trano izany.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
«Eto no hitantsika fa ny fiangonana—ny fitoeran-masin’ny Tompo—no voalohany nahatsapa ny kapoky ny fahatezeran’Andriamanitra. Ireo anti-panahy, dia ireo izay nomen’Andriamanitra fahazavana lehibe sady nijoro ho mpiambina ny tombontsoa ara-panahin’ny vahoaka, dia namadika ny fitokiana napetraka taminy. Noraisiny ny toerana milaza fa tsy ilaintsika ny manantena fahagagana sy ny fanehoana miavaka ny herin’Andriamanitra tahaka ny tamin’ny andro taloha. Niova ny fotoana. Ireo teny ireo dia mampahery ny tsy finoany, ka hoy izy: Tsy hanao ny tsara ny Tompo, ary tsy hanao ny ratsy Izy. Be famindram-po loatra Izy ka tsy hamangy ny vahoakany amin’ny fitsarana. Koa izany no mahatonga ny antso hoe: “Fiadanana sy filaminana” hivoaka avy amin’ireo olona izay tsy hanandratra ny feony intsony tahaka ny trompetra mba hampiseho amin’ny vahoakan’Andriamanitra ny fahadisoany sy amin’ny taranak’i Jakoba ny fahotany. Ireo alika moana izay tsy nety nivovo ireo no mahatsapa ny famaliana marina ataon’Andriamanitra voahelingelina. Lehilahy, tovovavy, ary zaza madinika dia samy ringana avokoa.» Testimonies, boky faha-5, 210, 211.
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
Isaia toko efapolo dia manomboka amin’ny fampiasana ny tandindon’ny fampitomboana ho roa, izay famantarana ara-paminaniana ny hafatry ny Antso amin’ny Mamatonalina, dia hafatra faharoa izay mitambatra amin’ny hafatry ny fahalavoan’i Babylona. Ny fahalavoan’i Babylona dia avo roa heny rehefa ambara ara-paminaniana. Izao no fehezanteny: “Rava Babylona, rava.”
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Ary nisy anjely iray hafa nanaraka ka nanao hoe: Rava Babylona, rava ilay tanàna lehibe, satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany. Apokalypsy 14:8.
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
Misy fahalavoana roa ara-Baiboly mahakasika an’i Babylona ara-bakiteny, ary misy fahalavoana roa ara-Baiboly mahakasika an’i Babylona ara-panahy. Ireo, raha atambatra, dia maneho vavolombelona ara-tantara efatra izay mampahafantatra ny toetra faminaniana mampiavaka ny fahalavoan’i Babylona.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Ary niantso tamin’ny feo mahery izy ka nanao hoe: Rava Babylona lehibe, rava izy, ary tonga fonenan’ny demonia sy fitoeran’ny fanahy maloto rehetra ary tranom-borona itehirizana ny vorona maloto sy maharikoriko rehetra. Apokalypsy 18:2.
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
Babylona ara-bakiteny dia lavo tamin’ny naha-Babela azy tamin’ny andron’i Nimroda, ary ny Babylona ara-bakiteny koa dia lavo tamin’ny andron’i Belsazara. Ny Babylona ara-panahy dia lavo tamin’ny 1798, ary ny fahalavoany farany dia aseho miverimberina ao amin’ny Soratra Masina. Noho izany antony izany, ny hafatry ny fahalavoan’i Babylona dia ahitana ny tandindona ara-paminaniana momba ny fampitomboana ho roa sosona. Misy fampitomboana ho roa sosona miaraka amin’ny fahalavoan’i Babylona, nefa misy koa antony ara-paminaniana fototra roa hafa mahatonga io fisehoan’ny fampitomboana ho roa sosona io.
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
Ny antony faharoa dia izao: amin’ny maha-hafatra azy, dia maneho hafatra iray izay ampiarahin’ny hafatra faharoa izy. Maneho hafatra roa izany. Misy fahamarinana manan-danja hafa koa mifandray amin’ny heviny sy ny firafitry ny hafatry ny anjely faharoa, saingy izao ihany no tsongaintsika: ny fitantarana faminaniana farany ataon’i Isaia, izay manomboka ao amin’ny toko faha-efapolo, dia manomboka amin’ny fampitomboana avo roa heny ny tandindon’ny Mpanalefaka, izay nampanantenain’i Kristy homena ny olony, fony Izy mbola nitoetra tao amin’ny fitoerana masina any an-danitra.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 40:1, 2.
Ampionony ianareo, ampionony ianareo ny oloko, hoy Andriamanitrareo. Mitenena amin’ny fon’i Jerosalema, ary miantsoa mafy aminy, fa tapitra ny fanompoany mafy, voavela ny helony; fa nandray tamin’ny tanan’i Jehovah valiny indroa noho ny fahotany rehetra izy. Isaia 40:1, 2
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
Tsy misy andalan-teny hafa ao amin’ny Baiboly izay miresaka amin’ny fomba voafaritra kokoa momba ny singa iray amin’ny toetran’i Kristy amin’ny maha Alfa sy Omega Azy, tahaka ny andalan-teny ao amin’i Isaia toko faha-efapolo ka hatramin’ny faran’ny boky. Amin’ny maha Alfa sy Omega Azy, Kristy dia mametraka ny sonian’ny Anarany amin’ny maha Alfa sy Omega eo ambonin’io andalan-teny io, satria rehefa tonga any amin’ny faran’i Isaia ianao, dia manondro indray ny Mpampionona Izy, fa Kristy no Teny, ary Izy no fiandohana sy fiafarana.
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. Isaiah 66:1–4.
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’ny fitsaharako? Fa ny tanako no nanao izany rehetra izany, ka dia tonga teo avokoa ireo rehetra ireo, hoy Jehovah; nefa ity no hotodiako maso, dia ilay malahelo sy torotoro fanahy ary mangovitra noho ny teniko. Izay mamono omby dia tahaka ny mamono olona; izay manao fanatitra zanak’ondry dia tahaka ny manapaka ny vozon’alika; izay manatitra fanatitra dia tahaka ny manatitra ran-kisoa; izay mandoro ditin-kazo manitra dia tahaka ny mitsaoka sampy. Eny, nifidy ny alehany ihany izy, ary ny fanahiny no finaritra amin’ny zava-betaveta ataony. Izaho kosa hifidy ny fampahadisoany, ary hampihatra aminy izay atahorany; 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. Isaia 66:1–4.
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
Mipoitra ny fanontaniana mikasika ny hoe: trano iza no naorin’ny vahoakan’Andriamanitra ho Azy? Nampiorina ny trano ara-panahin’i Petera va izy ireo, sa ny synagogan’i Satana? Andriamanitra dia manambara fa ny trano izay naoriny dia voaforon’ireo izay “mahantra sady torotoro fanahy,” ary ireo izay “mangovitra noho ny” “teniny.” Ampitahainy amin’ny sokajy hafa izay manolotra fanatitra maloto sy nifidy ny lalany ihany ireo izay mangovitra noho ny teniny. Ireo anisan’ilay sokajy manolotra fanatitra maloto dia hahita, tahaka ny Jiosy, fa ny tranony dia avela ho lao ho azy.
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
Ny mpaminany rehetra dia miresaka ny amin’ny faran’izao tontolo izao, ary izany no fanoharana ny maha-samihafa ny hendry, izay mangovitra amin’ny Teniny, sy ny adala izay manolotra fahavetavetana ho an’Andriamanitra, dia fahavetavetana izay ankasitrahan’ny fanahiny. Noho izany antony izany, Andriamanitra dia hifidy ny fitaka ho an’ireo virijiny Laodiseana adala, dia ilay fitaka izay lazain’ny apostoly Paoly fa entina noho ny fanekena ny “lainga.”
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
Ny “lainga” dia tandindona manokana ao amin’ny tantaran’ny Advantisma, ary neken’ireo mpanorina izany tamin’ny 1863, sady niorenana nandritra ny tantaran’ny Advantisma manontolo. Lainga iray izay namokatra fanorenana sandoka izany, ary teo no nanombohan’izy ireo nanangana tempoly hosoka sy sandoka. Mitohy hatramin’ny “andro farany” ny asan’izy ireo amin’ny fanaovana hosoka ny tena tempoly. Apetrak’i Isaia ao anatin’ny fisarahan’ny virijina hendry sy ny virijina adala ny tontolon-kevitry ny toko faha-enina amby enimpolo. Isaia dia manondro ilay tantara ara-paminaniana izay efa nasiany marika ao amin’ny andininy voalohan’i Isaia efapolo, tamin’ny nampanantenan’i Kristy ny handefa ny Mpananatra, telo andro sy sasany ara-tandindona taorian’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020.
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. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
Henoy ny tenin’i Jehovah, ianareo izay mangovitra noho ny teniny; Ny rahalahinareo, izay nankahala anareo sy nanary anareo noho ny anarako, dia nanao hoe: Aoka homem-boninahitra Jehovah; nefa hiseho ho fifalianareo Izy, ary izy ireo dia ho menatra. Feon-tabataba avy ao an-tanàna, feo avy ao amin’ny tempoly, feon’i Jehovah mamaly ny fahavalony araka ny ataony. Isaia 66:5, 6.
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
Nanomboka tamin’ny 1798 ka hatramin’ny 1844, tao amin’ny hetsiky ny Millerita, ny Tompo dia nanorina tempoly ara-panahy, izay nidirany tampoka tamin’ny taona 1844, amin’ny maha-Iraky ny fanekena Azy. Ny Tompo dia manangana tempoly ara-panahy ao amin’ny hetsiky ny iray hetsy sy efatra arivo amby efatra alina, mba hahafahany tonga tampoka sy hiditra ao amin’ny fanekena amin’izany tempoly izany. Petera, ao amin’ny epistily voalohany, toko faharoa, dia miantso izany tempoly izany hoe “trano ara-panahy.” Ireo izay “mihaino ny tenin’i Jehovah” no ireo lazain’i Jaona ao amin’ny Apokalypsy rehefa milaza izy fa sambatra izay mandre. Izy ireo no faneva, fa ny faneva dia ahitana “ireo voaroakan’ny Isiraely.” Ny Laodikeana adala dia ho menatra rehefa mankalaza ny tenany ao amin’ny Filadelfiana izay mangovitra amin’ny Teniny ny Tompo, ary ny Teniny dia “fahamarinana.”
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
Ny feo telo izay re mandritra ny fotoana anavahana ny hendry sy ny adala amin’ilay sokajy hafa, dia avy amin’“ny tanàna”, avy amin’“ny tempoly”, ary avy amin’“ny Tompo izay mamaly valiny”. Ny “feo” voalohany avy amin’ny tanàna dia “feon’ny tabataba”, ary ny “tabataba” dia ny fahatongavan’ny Mpampionona izay tonga tampoka.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
Ary rehefa tonga tanteraka ny andro Pentekosta, dia niray saina teo amin’ny fitoerana iray izy rehetra. Ary nisy feo tonga tampoka avy any an-danitra, toy ny rivotra mahery mifofofofo, ka nahafeno ny trano manontolo izay nipetrahan’izy ireo. Ary niseho tamin’izy ireo ny lela maro samy hafa, toy ny afo, ka nisy nipetraka teo ambonin’ny tsirairay avy tamin’izy ireo. Asan’ny Apostoly 2:1-3.
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
Ny teny nadika hoe “feo” ao amin’ny Asan’ny Apostoly toko faharoa, andininy faharoa, dia midika hoe “tabataba” sy “tsaho.” Ny “tsaho” dia faminaniana. Ny “feo” na “tabataba” izay avy amin’“ny tanàna” dia aseho amin’ny alalan’“ny rivotra mahery.” Ny “feon’ny tabataba avy amin’ny tanàna” dia ilay “tsaho” na hafatra ara-paminaniana momba ny Islam izay manamarika ny fahatongavan’ny Mpampionona ao amin’ny lohasahan’ny taolana maina izay novonoina teo amin’“ny làlan’ilay tanàna lehibe, izay ara-panahy no iantsoana azy hoe Sodoma sy Egypta, izay nanomboana ny Tompontsika koa.”
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
Ao amin’ny toko faha-efapolon’i Isaia, ilay “feo” izay nasaina hanomana ny làlana ho an’“ilay iraky ny fanekena” dia nanontany izay hafatra tokony “hambarany mafy.” Nambara taminy mba “hitory mafy” ny hafatry ny Islam. Ao amin’ny Asan’ny Apostoly, ilay “feon-javatra” izay nameno ny “trano”-panahin’i Petera dia “rivotra mahery mifofofofo,” izay, ao amin’ny Ezekiela fito amby telopolo, dia avy tamin’ny rivotra efatra an’ny Islam.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
Ny feon’ny tabataba avy ao an-tanàna, feo avy ao amin’ny tempoly, feon’i Jehovah izay mamaly valifaty ny fahavalony. Isaia 66:6.
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
Avy amin’ilay làlana izay nanomboana ny Tompontsika no ampahafantaran’ny Mpananatra voalohany amin’ilay “feo”-n’ilay miantso any an-efitra, izay tokony ho votoatin’ny hafatra. Avy eo dia mampitombo ny antso ilay tafika mahery, izay tempoly efa naorina, araka ny nanehoana azy mialoha tao amin’ilay hetsika fanombohana nanomboka tamin’ny 1798 ka hatramin’ny 1844. Ny fihetsiky ny tafika mahery, raha manambara ny antson’ny Silamo izy ireo, no mitarika ho amin’ilay “feo” fahatelo, izay mamantatra ny feon’Andriamanitra amin’ny fitsarana atao amin’i Etazonia noho ny fandaniana ny lalàn’ny Alahady. Any no anatanterahan’ny Tompo famaliana. Ireo feo telo ireo dia fehezina ao anatin’ny rafitry ny tantara miafina momba ireo kotro-baratra fito, izay maneho ireo litera voalohany, afovoany ary farany amin’ilay teny hebreo noforonin’ilay Mpandaha-teny Mahagaga ka adika hoe “fahamarinana”. Tsy misy afaka mamorona izany ho azy!
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
Mifanaraka amin’ilay tantara ara-paminaniana izay efa nofaritantsika, dia mitodika amin’ny fahaterahan’ny firenena iray i Isaia avy eo.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Alohan’ny nihetsehan’ny fiterahana no niterahany; talohan’ny nahatongavan’ny fanaintainany no nahaterahany zazalahy. Iza no efa nandre zavatra toy izany? iza no efa nahita zavatra toy izany? Moa ny tany va hamoa ao anatin’ny indray andro? sa hisy firenena hateraka indray mandeha va? fa raha vao nihetsi-jaza Ziona, dia niteraka ny zanany izy. Moa Izaho hampahatratra amin’ny fiterahana, nefa tsy hampiteraka? hoy Jehovah; moa Izaho izay mampiteraka va hanidy ny kibo? hoy Andriamanitrao. Isaia 66:7–9.
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
Ny firenena izay teraka alohan’ny hiterahan-dravehivavy dia vao tsy ela akory izay no teo an-dalambe, maty sy maina, raha nifaly noho ny toe-javatra nahazo azy kosa izao tontolo izao manontolo. Fa rehefa nitsangana ireo vavolombelona roa, dia raiki-tahotra izay efa nifaly tamin’ny fahafatesan’izy ireo. Rehefa mitsangana ho firenena ireo faty maina novonoina, dia hifaly miaraka aminy amin’izay izay rehetra tia an’i Jerosalema. Ireo izay tia an’i Jerosalema dia tsy ny firenen’ireo efatra arivo sy iray alina amby efatra alina ihany, fa ao koa ny ondry hafa an’Andriamanitra izay hantsoina hivoaka avy ao Babylona amin’izany fotoana izany. Ny fitsanganana amin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020 dia tanterahin’ny fahatongavan’ny Mpananatra, izay hahatonga ireo “taolana” maty sy maina “haniry tahaka ny ahitra.”
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Mifalia amin’i Jerosalema, ka miravoravoa miaraka aminy, ianareo rehetra izay tia azy; mifalia indrindra miaraka aminy, ianareo rehetra izay misaona noho ny aminy; mba hihinananareo nono ka ho voky amin’ny nonon’ny fampiononany; mba hitrohanareo ronono ka hiravoravoanareo amin’ny haben’ny voninahiny. Fa izao no lazain’i Jehovah: Indro, hampitatra fiadanana ho any aminy tahaka ny ony Aho, ary ny voninahitry ny jentilisa tahaka ny renirano tondraka; dia hihinana nono ianareo, hitondrana eo anilany ianareo, ary hotrotroina eo ambonin’ny lohaliny. Tahaka ny olona ampiononin-dreniny no hampiononako anareo; ary ao Jerosalema no hampiononana anareo. Ary rehefa hitanareo izany, dia hiravoravo ny fonareo, ary hamelana tahaka ny ahitra ny taolanareo; ary ho fantatra amin’ny mpanompony ny tanan’i Jehovah, ary ny fahatezerany kosa amin’ny fahavalony. Isaia 66:10–14.
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
Ny Alfa sy Omega dia mametraka ny fiafaran’ny fitantarana farany ataon’i Isaia eo amin’ilay toerana nanombohany tany am-piandohana mihitsy, dia amin’ny fanondroana ny fahatongavan’ny Mpananatra. Ary tahaka izay hatrany amin’ny hafatra rehetra izay maneho ny hafatr’i Elia, dia apetraka ao anatin’ny tontolon-kevitry ny Tompo mikapoka ny tany amin’ny ozona izany.
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
Fa, indro, ny Tompo ho avy amin’ny afo, ary ny kalesiny tahaka ny tadio, hampihatra ny fahatezerany amin’ny fahavinirana, ary ny fananarany amin’ny lelafo mirehitra. Fa amin’ny afo sy amin’ny sabany no hitsaran’ny Tompo ny nofo rehetra; ary ho maro ny voavonon’ny Tompo. Ireo izay manamasina ny tenany sy manadio ny tenany any an-jaridaina ao ambadik’ny hazo iray eo afovoany, mihinana henan-kisoa sy ny zava-betaveta ary ny voalavo, dia haringana miaraka, hoy ny Tompo. Fa Izaho mahalala ny asany sy ny fisainany; ho avy ny fotoana hanangonako ny firenena rehetra sy ny samy hafa fiteny; dia ho avy izy ka hahita ny voninahitro. Isaia 66:15–18.
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
Ireo Advantista Laodiseana adala izay ao aorian’ilay “hazo” fahalalana ny tsara sy ny ratsy izay “eo afovoan’” “ny saha” Edena, dia milaza ho manamasina sy manadio ny tenany, kanefa raha ny marina dia mihinana ny fampianarana maloto avy any Babylona izy, sady miafina tahaka an’i Adama sy Eva noho ny amin’ireo ota izay tena tiany loatra ka tsy nety nafoiny. Holevonina miaraka amin’ny firenena hafa rehetra izy. Ampitahaina amin’ny hendry izay ho “famantarana” izy ireo. Ny “famantarana” dia ilay “faneva,” izay maneho ny Sabata, izay famantaran’i Jehovah Andriamanitrao izay tena manamasina ny olony.
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
Koa ny zanak’Isiraely hitandrina ny Sabata, hankalaza ny Sabata hatramin’ny taranany fara mandimby, dia ho fanekena mandrakizay izany. Famantarana ho amiko sy ho an’ny zanak’Isiraely mandrakizay izany; fa hatramin’ny enina andro no nanaovan’i Jehovah ny lanitra sy ny tany, ary tamin’ny andro fahafito dia nitsahatra Izy ka velombelona indray. Eksodosy 31:16, 17.
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
Ny hendry dia tsy miery ao ambadiky ny hazo iray fisehoam-pinoana, fa asandratra ho toy ny faneva izy, maneho ny voninahitr’Andriamanitra ao amin’ireo sehatra farany amin’ilay fifanandrinana lehibe. Ny voninahiny dia ny toetrany, ary ny singa amin’ny toetrany izay asehon’izy ireo amin’izao tontolo izao dia ny Alfa sy Omega, ny fiandohana sy ny fiafarana, ny voalohany sy ny farany, izay aseho ho “Fahamarinana.”
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
Ary hametraka famantarana eo aminy Aho, ary handefa izay tafatsoaka aminy ho any amin’ny firenena, dia any Tarsisy sy Pola ary Loda, izay mahatan-tsipìka, ho any Tobala sy Javàna, ho any amin’ny nosy any lavitra, izay tsy mbola nandre ny lazako na nahita ny voninahitro; ary izy ireo no hanambara ny voninahitro any amin’ny jentilisa. Ary hitondra ny rahalahinareo rehetra ho fanatitra ho an’i Jehovah avy amin’ny firenena rehetra izy, amin’ny soavaly sy amin’ny kalesy sy amin’ny filanjana ary amin’ny ampondra sy amin’ny biby mailaka, ho any an-tendrombohitro masina, dia Jerosalema, hoy Jehovah, tahaka ny itondran’ny zanak’Isiraely fanatitra ao anatin’ny fanaka madio ho ao an-tranon’i Jehovah. Ary haka ny sasany amin’ireny koa Aho ho mpisorona sy ho Levita, hoy Jehovah. Fa tahaka ny hijoroan’ny lanitra vaovao sy ny tany vaovao izay hataoko eo anatrehako, hoy Jehovah, no hijoroan’ny taranakareo sy ny anaranareo. Ary izao no hiseho: isam-bolana raha tsinam-bolana, ary isan-tsabata raha sabata, no hahatongavan’ny nofo rehetra hiankohoka eo anatrehako, hoy Jehovah. Ary hivoaka izy ka hijery ny fatin’ny olona izay nandika tamiko; fa ny kankanan’ireny tsy ho faty, ary ny afon’ireny tsy ho vonoina; ary ho zava-maharikoriko amin’ny nofo rehetra ireny. Isaia 66:16–24.
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
Ny fitantarana farany ara-paminanian’i Isaia dia manomboka amin’ny fahatongavan’ny Mpananatra tamin’ny Jolay 2023, ary mifarana eo amin’izay niandohany indrindra. Tonga izany ao anatin’ilay tantara miafina momba ny kotrokorana fito, izay voavaha tombo-kase fotoana fohy mialoha ny hifaranan’ny fotoam-pahasoavana. Izy io dia mampahafantatra ny famerenana ny hetsika Millerita tany am-piandohana miaraka amin’ny tantaran’ny hetsiky ny iray hetsy sy efatra amby efapolo arivo any amin’ny farany. Mampiseho ny hafatry ny ozona izay manaraka ny hafatr’i Elia ho toy ny hafatry ny asa ara-paminanian’ny finoana silamo, amin’ny fampahatezerana ny firenena, araka ny ampiasain’ny Tompo azy hitondrana fitsarana “voalohany” amin’i Etazonia noho ny lalàna Alahady, ary “farany” amin’izao tontolo izao manontolo noho io fikomiana io ihany.
We will continue our consideration of Isaiah’s last narrative in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka ny fandinihantsika ny fitantarana farany ao amin’i Isaia.