The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.
Ny tantara ara-paminaniana izay novohana tao anatin’ireo kotro-baratra fito dia mamaritra ny tantara iainantsika ankehitriny. Nafina ilay zava-miafina mandra-pahatongan’ny tantara izay nanehoany azy. Izao no fotoana izay anambaran’ny Mpananatra, dia ny Fanahin’ny “fahamarinana”, ny fahamarinana izay nantsoin’i Jaona hoe ny Fanambaran’i Jesosy Kristy, fa Jesosy Kristy no Fahamarinana. Tsy hoe fotsiny ny teny hoe “fahamarinana” no maneho ny toetran’Andriamanitra. Ary tsy hoe fotsiny fanambarana momba ilay mpandalina teny mahatalanjona, fa ny teny hebreo hoe “fahamarinana” dia ampiasaina amin’ny fomba lalina tokoa manerana ny Soratra Masina. Fa koa ilay fahagagana mahatalanjona izay, raha takatra, dia tonga fanalahidy hanokafana ny faminanian’ny bokin’ny Apokalypsy, ary amin’ny fanaovana izany dia manokatra ny Baiboly manontolo. Kanefa ho an’ireo ihany izany izay vonona hahita sy handre ary hitandrina ireo zavatra voasoratra ao, fa efa akaiky ny fotoana.
In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.
Mba hahafahan’ny olona mamantatra ny “fahamarinana” amin’ny fomba izay anamasinana azy amin’izany, dia ilaina ny fanatrehan’ny Fanahy Masina. Afaka mahatakatra ara-tsaina ny teny hoe “fahamarinana” ny olona, ary mety ho talanjona mihitsy aza amin’ny halehiben’ny heviny, nefa tsy maintsy hohanina ny “fahamarinana”. Tsy maintsy ampidirina ao anaty izy ka hatao ampahany amin’ny fanandraman’ny olona iray, satria ny teny no mampita ny hery mahary an’Andriamanitra ho an’izay mitady hovaina hitovy endrika amin’i Kristy. Iray amin’ireo fiaingana tamin’ny fikarohako manokana ny teny hebreo nadika hoe “fahamarinana” ny mpahay teny hebreo, izay miresaka koa ny amin’ny toetra mahagaga ananan’ny teny hoe “fahamarinana” sy ny fampiasana azy ao amin’ny Baiboly. Kanefa tsy misy antony tokony hinoana fa ny fahatakaran’izy ireo ara-tsaina ny teny hoe “fahamarinana” dia efa nitarika azy ireo ho amin’i Kristy.
The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.
Ny zava-misy ara-paminaniana fa ny teny dia tsy maintsy hohanina miaraka amin’ny fanatrehan’ny Fanahy Masina dia manakoako ny famaritan’i Rahavavy White ny “menaka” ao amin’ny fanoharana ny amin’ireo virijiny folo, ary koa ny filazalazany ireo sokajin-virijiny roa izay miandry ny Mpampakatra.
A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?
Matetika ny tandindona iray dia manana hevitra mihoatra ny iray, ary ny heviny dia tsy maintsy faritana araka ny tontolon-kevitra izay isehoan’ilay tandindona. Tsy tokony hofaritana araka ny famaritan’ny manampahaizana momba ny fitsipitenenana ny teny izany, na araka ny vanim-potoana ara-tantara nanoratana ilay teny. Ireo fomba roa ireo no nofihinin’ireo teolojian’ny Advantisma mba handavana ny “fahamarinana.” Ny tandindona iray dia faritana araka ny tontolon-kevitra ampiasana azy. Ao anatin’ny Fanahin’ny Faminaniana, ny teny hoe “menaka” ao amin’ny fanoharana ny amin’ny virijina folo dia maneho zavatra vitsivitsy samy hafa, arakaraka ny tontolon-kevitry ny andalan-teny ahitana ilay “menaka.” Nahoana no manana ny menaka ny sokajin’ny virijina iray, fa ny iray kosa tsy manana?
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Misy izao tontolo izao miroboka ao amin’ny faharatsiana, ao amin’ny fitaka sy ny famitahana, ao amin’ny aloky ny fahafatesana indrindra,—matory, matory. Iza no mahatsapa fijalian’ny fanahy mba hamoha azy ireo? Feo inona no mahatratra azy? Entina any amin’ny ho avy ny saiko, amin’ny fotoana hanomezana ny famantarana hoe: ‘Indro, avy ny Mpampakatra; mivoaha hifanena Aminy ianareo.’ Kanefa ny sasany dia ho nihemotra tamin’ny fahazoana ny diloilo hamenoana indray ny jirony, ary tara loatra vao hahita fa ny toetra, izay asehon’ny diloilo, dia tsy azo afindra. Izany diloilo izany dia ny fahamarinan’i Kristy. Izy no maneho ny toetra, ary ny toetra dia tsy azo afindra. Tsy misy olona mahazo miantoka izany ho an’ny hafa. Tsy maintsy samy mahazo ho an’ny tenany avy ny toetra voadio ho afaka amin’ny pentin’ny ota rehetra.” Bible Echo, 4 Mey 1896.
The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.
Ny virijina adala dia tsy manana ny toetra ilaina mba hahafahana mandresy amin’ny krizy ho avy tsy ho ela. Tsy ananany ny fahamarinan’i Kristy. Kanefa ny diloilo dia hafatra koa, ary ny diloilo ao amin’ny fanoharana ny amin’ireo virijina folo amin’ny “andro farany” dia ny hafatra fampitandremana farany izay asehon’ny Fanambaran’i Jesosy Kristy, ka tokony hohenoina sy hovakina ary hotandremana.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ny voahosotra izay mitsangana eo anilan’ny Tompon’ny tany rehetra dia manana ny toerana izay nomena an’i Satana fahiny ho kerobima mpiaro manarona. Amin’ny alalan’ireo zavaboary masina manodidina ny seza fiandrianany no itohizan’ny Tompo fifandraisana tsy tapaka amin’ny mponin’ny tany. Ny diloilo volamena dia maneho ny fahasoavana izay ametrahan’Andriamanitra famatsiana ny jiron’ny mino, mba tsy hikopakopaka sy ho faty ireny. Raha tsy izany diloilo masina izany no arotsaka avy any an-danitra amin’ny alalan’ny hafatry ny Fanahin’Andriamanitra, dia ho azon’ny herin’ny ratsy fehezina tanteraka ny olombelona.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Atao henatra Andriamanitra rehefa tsy mandray ireo hafatra ampitainy amintsika isika. Toy izany no andavantsika ilay menaka volamena izay tiany harotsaka ao amin’ny fanahintsika mba hampitaina amin’ireo ao amin’ny maizina. Rehefa ho tonga ny antso hoe: ‘Indro, avy ny mpampakatra; mivoaha hitsena azy ianareo,’ dia ireo izay tsy nandray ny menaka masina, izay tsy nitaiza ny fahasoavan’i Kristy tao am-pony, no hahita, tahaka ireo virijina adala, fa tsy vonona hihaona amin’ny Tompony izy. Tsy manana, ao amin’ny tenany, ny hery hahazoana ny menaka izy, ary potika ny fiainany. Fa raha angatahina kosa ny Fanahy Masin’Andriamanitra, raha mitalaho isika tahaka izay nataon’i Mosesy hoe: ‘Asehoy ahy ny voninahitrao,’ dia hararaka ao am-pontsika ny fitiavan’Andriamanitra. Amin’ny alalan’ireo fantsona volamena no hampitaina amintsika ilay menaka volamena. ‘Tsy amin-kery, na amin-tanjaka, fa amin’ny Fanahiko, hoy Jehovah, Tompon’ny maro.’ Amin’ny fandraisana ireo tara-pahazavana mamirapiratra avy amin’ny Masoandron’ny Fahamarinana, dia mamirapiratra tahaka ny fanazavana eo amin’izao tontolo izao ny zanak’Andriamanitra.” Review and Herald, 20 Jolay 1897.
The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.
Ny “solika” dia ny hafatra farany, izay indray dia ny Fanambaran’i Jesosy Kristy. Ao amin’ilay andininy, izay maniry hanana ny solika dia tsy maintsy mifona amin’Andriamanitra tahaka ny nataon’i Mosesy tao amin’ny zohin’i Horeba. Kanefa mariho fa raha “hifona, tahaka ny nataon’i Mosesy” isika mba “hanehoan” Andriamanitra amintsika ny “voninahiny,” dia tsy maintsy mangataka aloha ny Fanahy Masina isika, Izay Mpananatra. Raha manao izany isika, dia amin’ny alalan’ny anjely sy ny fantsona volamena roa no handraisantsika ny fahamarinan’i Kristy. Mamita-tena isika raha mihevitra fa afaka mivavaka sy mifona ho amin’ny toetran’i Kristy araka izay lazain’ny lovantsofina sy ny fanao ao amin’ny Advantisma Laodikiana fa tokony hatao, nefa amin’izany fotoana izany kosa mandà ny hafatry ny Fanambaran’i Jesosy Kristy. Ny fahamarinany dia ampitaina amintsika amin’ny alalan’ny “hafatry ny Fanahin’Andriamanitra,” izay ampitain’ireo voahosotra roa mitsangana eo anoloan’ny seza fiandrianan’Andriamanitra. Rehefa mandà ny hafany isika, dia mandà ny fahamarinany.
Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.
Dia ako namaly ka nanao kaniya, “Unsa ba kining duruha ka kahoyng olibo sa too nga daplin sa tangkawan ug sa wala nga daplin niini?” Ug misabat ako pag-usab ug miingon kaniya, “Unsa ba kining duruha ka sanga sa olibo nga pinaagi sa duruha ka bulawang tubo nagaula sa bulawang lana gikan sa ilang kaugalingon?” Ug mitubag siya kanako ug miingon, “Wala ba ikaw mahibalo kon unsa kining mga butanga?” Ug miingon ako, “Wala, ginoo ko.” Unya miingon siya, “Kini mao ang duruha nga dinihogan, nga nagatindog tupad sa Ginoo sa tibuok yuta.” Zacarias 4:11–14.
The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.
Ny roa “voahosotra, izay mitsangana eo anilan’ny Tompon’ny tany rehetra,” dia aseho koa ho vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
Momba ireo vavolombelona roa ireo dia mbola manambara bebe kokoa ny mpaminany hoe: “Ireo no hazo oliva roa sy fanaovan-jiro roa, izay mitsangana eo anatrehan’Andriamanitry ny tany.” “Ny teninao,” hoy ny mpanao Salamo, “dia fanilo ho an’ny tongotro sy fahazavana ho an’ny lalako.” Apokalypsy 11:4; Salamo 119:105. Ireo vavolombelona roa ireo dia maneho ny Soratra Masina ao amin’ny Testamenta Taloha sy ny Testamenta Vaovao.” Ny Ady Lehibe, 267.
Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.
Na hodinihintsika na ny filazan’i Zakaria na ny filazan’i Jaona momba ireo vavolombelona roa ireo, ny tontolon-kevitry ny filazana tsirairay dia ny fizotran’ny fampitana hafatra, izay ilay fahamarinana voalohany indrindra voatonona mifandray amin’ny hafatry ny Fanambaran’i Jesosy Kristy ao amin’ny Apokalypsy toko voalohany sy andininy voalohany. Avy amin’ny Ray, mankany amin’ny Zanaka, mankany amin’ny anjely, mankany amin’ny mpaminany, mankany amin’ny fiangonana. Ny fizotry ny fitenenan’i Kristy amin’ny olombelona dia fahatakarana lehibe izay katsahiny haseho ao anatin’ny hafatra fampitandremana farany. Mifanaraka amin’ny fanamafisana hita ao amin’ny fanolorana ny hafatry ny anjely voalohany sy fahatelo izany.
The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.
Ny hafatry ny anjely voalohany dia aseho amin’i William Miller. Manana toetra ara-paminaniana maromaro i Miller izay tsy maintsy ekena. Izy no “Ray” niteraka ilay hetsika, ka araka ny hevitr’i Alfa sy Omega dia mitaky izany fa tsy maintsy hisy zanaka. Izy dia nisolo tena hetsika iray izay asehon’ny anarana hoe “Millerite”, izay teny ilazana karazan-bato iray. Nampiasaina izy handaminana fitambarana fitsipika ara-Baiboly momba ny fandikana ny faminaniana. Ireo fitsipika ireo dia lasa singa lehibe amin’ny fampitana ny hafatry ny Fanahin’Andriamanitra, izay nolavina na nekena araka izay nifidianan’ny taranak’i Miller na hitana ny toe-piainany adala maha-Laodikia azy na ho tonga Filadelfiana hendry. Amin’ny maha-ray ny hafatry ny anjely voalohany azy, dia tandindon’ny hetsika iray izy izay hanambara ny hafatry ny anjely fahatelo, ary ny fahatakaran’izany hafatra izany ao amin’io hetsika io dia hotarihin’ny fitambarana manokana amin’ny fitsipika ara-Baiboly momba ny fandikana ny faminaniana, izay hanorina mafy ny hafatry ny anjely fahatelo tahaka ny nampiasana an’i Miller hanorina ny hafatry ny anjely voalohany. Andriamanitra tsy miova mandrakizay, Jesosy Kristy no tsy miova omaly sy anio ary mandrakizay.
Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.
Aza diso, ry rahalahiko malalako. Ny fanomezana tsara rehetra sy ny fanomezana tanteraka rehetra dia avy any ambony, ka midina avy amin’ny Rain’ny mazava, Izay tsy misy fiovaovana na aloky ny fihodinana ao aminy. Araka ny sitrapony no niterahany antsika tamin’ny tenin’ny fahamarinana, mba ho karazan’ny voaloham-bokatry ny zavaboariny isika. Jakoba 1:16–18.
In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.
Tamin’ny fiandohana na amin’ny faran’ny Advantisma, ny hafatry ny Fanahin’Andriamanitra, izay asehon’ny diloilo, dia ampitaina amin’ny alalan’ny vavolombelona roa. Tamin’ny fiandohana, niaraka tamin’ny Millerites, ny vavolombelona roa dia ny Testamenta Taloha sy ny Testamenta Vaovao; ary amin’ny farany dia ny Baiboly sy ny Fanahin’ny Faminaniana. Izany no antony naha-teo amin’ny nosin’i Patmo an’i Jaona, izay maneho amin’ny fomba lavorary indrindra ny faran’ny vahoakan’Andriamanitra amin’ny andro farany amin’ny fitsarana famotopotorana.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Izaho Jaona, izay rahalahinareo sady mpiara-miombona aminareo amin’ny fahoriana sy amin’ny fanjakana ary amin’ny faharetan’i Jesosy Kristy, dia tao amin’ny nosy atao hoe Patmo noho ny tenin’Andriamanitra sy noho ny filazana an’i Jesosy Kristy. Apokalypsy 1:9.
The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.
Ny toe-javatra ara-paminaniana ao Patmo dia maneho fa enjehina i Jaona. Nenjehina izy noho ny nandraisany ireo hafatry ny Fanahin’Andriamanitra izay mampahafantatra ny Apokalypsin’i Jesosy Kristy amin’ny alalan’ny Baiboly sy ny Fanahin’ny Faminaniana.
The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.
Ny fanenjehana ny vahoakan’Andriamanitra amin’ny “andro farany” dia aseho koa ao amin’ny Apokalypsy toko faha‑11, rehefa novonoina teo amin’ny arabe ireo vavolombelona roa, ary nifaly noho ny fahafatesany ny olona rehetra. Ao amin’ny toko faha‑11, i Elia sy i Mosesy ireo vavolombelona roa ireo. Efa nanome ny fanambaràny nandritra ny telo taona sy tapany izy ireo, ary avy eo dia novonoina; kanefa taorian’izany dia natsangana tamin’ny maty indray izy.
All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.
Ny mpaminany rehetra dia miresaka bebe kokoa ny amin’ny andro farany noho izay ataony momba ny tantarany manokana; koa raha misy boky iray izay miresaka ny amin’ny andro farany, dia ny bokin’ny Apokalypsy izany, izay ihaonan’ny boky rehetra ao amin’ny Baiboly sy iafaran’izy ireo. Koa tsy maintsy misy “hafatra” iray amin’ny andro farany izay hovonoina, ary aorian’izany dia hatsangana amin’ny maty indray. Ny Apokalypsy toko faha‑iraika ambin’ny folo dia naneho an-tsary ny tantaran’ny Revolisiona frantsay, nefa amin’ny fomba mivantana kokoa dia maneho fanafihana iray manohitra ny hafatry ny anjely fahatelo amin’ny andro farany izy. Ny hafatra sy ny hetsika izay notondroin’ny tandindona tao amin’ny hafatra sy ny hetsik’i Miller dia niaritra izany fanafihana izany ary maty tamin’ny 18 Jolay 2020. Araka ny Apokalypsy toko faha‑iraika ambin’ny folo, dia hotanterahin’ilay bibidia niakatra avy tao amin’ny lavaka tsy hita noanoa izany fanafihana izany.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8, 9.
Ary rehefa vitany ny fijoroany ho vavolombelona, dia hiady aminy ilay bibidia miakatra avy ao amin’ny lavaka tsy hita noanoa, ka haharesy azy sy hamono azy. Ary ny fatiny handry eo amin’ny arabe amin’ilay tanàna lehibe, izay ara-panahy atao hoe Sodoma sy Egypta, sady teo koa no nanomboana ny Tompontsika tamin’ny hazo fijaliana. Apokalypsy 11:8, 9.
Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.
Manambara antsika Rahavavy White fa ny “lavaka tsy hita noanoa” dia maneho fisehoana vaovao amin’ny herin’i Satana.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Rehefa hahavita [eo am-pamaranana] ny fijoroany ho vavolombelona.’ Ny vanim-potoana izay nanendrena ireo vavolombelona roa haminany nitafy lamba fisaonana dia nifarana tamin’ny taona 1798. Raha nanakaiky ny fiafaran’ny asany tao anatin’ny haizina izy ireo, dia hisy ady hatao aminy amin’ilay hery aseho hoe ‘ilay bibidia miakatra avy ao amin’ny lavaka tsy hita noanoa.’ Tao amin’ny firenena maro tany Eoropa, ireo fahefana nitondra tao amin’ny Fiangonana sy ny Fanjakana dia efa voafehin’i Satana nandritra ny taonjato maro, tamin’ny alalan’ny fahefan’ny papaly. Kanefa eto dia aseho ny fisehoana vaovao iray amin’ny herin’i Satana.” The Great Controversy, 268.
There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.
Misy hery telo voatondro ao amin’ny bokin’ny Apokalypsy izay miakatra avy ao amin’ny lavaka tsy hita noanoa; ny voalohany voaresaka dia ny silamo ao amin’ny Apokalypsy toko faha-sivy andininy faha-roa, ny faharoa dia ny tsy finoana an’Andriamanitra tamin’ny Revolisiona Frantsay ao amin’ny toko faha-iraika ambin’ny folo andininy faha-valo, ary ny fahatelo dia i Roma maoderina ao amin’ny toko faha-fito ambin’ny folo andininy faha-valo. Ilay “fisehoana vaovao” amin’ny andro farany, izay tsy hanafika fotsiny ny hetsika asoloan’ny hetsika Millerita, fa hanafika an’izao tontolo izao koa, dia ny fifohazana sandoka avy amin’ilay Antso Sasakalina sandoka, izay fantatra amin’ny anarana hoe “Woke-ism.” Ny Woke-ism dia maneho “fisehoana vaovaon’ny herin’i Satana” izay tohanan’ilay antikristy jezôita ankehitriny ary ampandrosoina amin’ny alalan’ny mpandranto, ireo mpitondra ara-politikan’ny Firenena Mikambana, ireo solontena liberaly ao amin’ireo fiangonana protestanta lavo ao Etazonia, ary ny antoko Demaokraty miaraka amin’ireo RINO-Repoblikana izay na mampiroborobo na mamela ny hampiroboroboana ireo karazam-piainana mivily rehetra ananan’ny fiarahamonina pelaka, izay aseho ao amin’ny toko faha-iraika ambin’ny folo ho “Sodoma.” Ireo hery telo ireo no mitarika izao tontolo izao ho any Armagedona, ary aseho koa amin’ny hoe “Egypta” izy ireo, izay tandindon’ny tsy finoana an’Andriamanitra sy ny fitiavan’izao tontolo izao. Ao anatin’ny savorovoron’ny Revolisiona Frantsay no ametrahana izany, izay singa iray hafa amin’ireo hery telo ireo mandrafitra izay antsoin’i Rahavavy White hoe “firaisana ratsy,” ka ireo dia na mampiroborobo mivantana na mamela ny Woke-ism. Ny Woke-ism no sandoka satanika manohitra ny fifohazan’ny virijina folo. Mbola misy bebe kokoa horesahina momba ireo andalana ireo, nefa ilaintsika aloha ny mandinika ny vokatr’ilay famonoana teny an-dalambe izay notanterahina tamin’ny 18 Jolay 2020.
And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.
Ary mba fantaro koa, ry Mpamaky malala, fa tsy manana fanohanana atolotra ho an’ny antoko Repoblikana aho. Tsy misy firehana ara-politika itokiako na iray aza. Ny asongadiko dia ireo fifamatorana ara-paminaniana izay misy ao Etazonia, ny Firenena Mikambana ary ny Fanjakana Papaly. Horesahina amin’ny fomba voafaritra kokoa ireo fifamatorana ireo rehefa manomboka mandinika mivantana ireo tandroka roa izay mifandrindra samy hafa hatramin’ny taona 1798 ka hatramin’ny lalàn’ny Alahady isika.
The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.
Ny “Woke-ism” satanika izay maneho Fitomaniana amin’ny Mamatonalina sandoka dia mialoha ny tena Fitomaniana amin’ny Mamatonalina, ary alohan’ny fotoanan’ilay Fitomaniana amin’ny Mamatonalina marina, ireo izay efa novonoina teny an-dalambe dia hivoatra amin’ny farany ho virijina adala na virijina hendry. Tonga ankehitriny ny fotoana hamehezana ny toetrantsika ho amin’ny amboara natokana ho an’ny afon’ny fandringanana, na ho amboara ho an’ny trano firaketana any an-danitra.
Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.
Sœur White indique que, durant le temps du retard, les vierges folles de l’histoire millérite réagirent à l’épreuve de la déception d’une manière différente de celle des vierges sages, suggérant ainsi que, dès le temps du retard, leurs caractères étaient déjà fixés. Mais le témoignage de Jérémie nous apprend que nous pouvons choisir de revenir à Dieu, et qu’Il non seulement reviendra à nous, mais fera de nous une muraille d’airain fortifiée contre les méchants et les hommes terribles, tandis que nous serons employés comme Sa bouche dans la crise qui s’ensuit. C’est à ce point prophétique que Jésus promet de nous consoler. Telle est la signification des quatre chapitres de Jean qui se situent dans notre histoire actuelle.
The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.
Ny diloilo dia ny Fanahy Masina; toetra izy ary izy koa dia ireo hafatry ny Fanahin’Andriamanitra. Ny Fanahin’Andriamanitra no “Mpananatra.” Tahaka ny nitiavan’Andriamanitra izao tontolo izao ka nanomezany ny Zanani-lahy Tokana naterany, ary tahaka an’i Jesosy nanao sorona ny maha-Andriamanitra Azy ka nanaiky an-tsitrapo ny maha-olombelona izay noforoniny ho ampahany amin’ny Tenany mandrakizay, dia toy izany koa ny Fanahy Masina izay omena amin’izao vanim-potoana izao, ka hitoetra amintsika mandrakizay.
If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. John 14:15–18.
Raha tia Ahy hianareo, tandremo ny didiko. Ary Izaho hangataka amin’ny Ray, dia homeny anareo Mpananatra hafa Izy, mba hitoetra aminareo mandrakizay; dia ny Fanahin’ny fahamarinana; izay tsy azon’izao tontolo izao raisina, satria tsy mahita Azy izy, na mahalala Azy: fa ianareo mahalala Azy; satria mitoetra eo aminareo Izy, ary ho ao anatinareo. Tsy havelako kamboty ianareo: ho avy atỳ aminareo Aho. Jaona 14:15–18.
This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.
Ity fanatrehan-tenan’ny Fanahy tamin’ny nisafidianany hitoetra miaraka amin’ny olombelona mandrakizay ity dia mifanaraka amin’ny fanatrehan-tenan’ireo Persona roa hafa ao amin’ny vondron’ny telo avy any an-danitra. Angamba tsy latsa-danja noho ny fanatrehan-tenan’ny Fanahy, amin’ny fahavononany hitoetra ao anatin’ny tsirairay amin’ireo voavotra mandritra ny mandrakizay, ny maha-zava-dehibe ny fahatongavan’ilay “Mpampionona” ao anatin’izao tantara manokana izao, satria izany no manamarika ny fotoana anisiana tombo-kase ny olon’Andriamanitra ho amin’ny mandrakizay.
And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.
Ary aza mampalahelo ny Fanahy Masin’Andriamanitra, izay nanisiana tombo-kase anareo ho amin’ny andro fanavotana. Efesiana 4:30.
In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.
Ao amin’ny tantara izay anatanterahana tanteraka ny teny fikasan’ilay Mpananatra, dia ny tantaran’ireo efatra arivo sy iray alina amby efatra alina sy iray hetsy, no “hitoeran” ny Fanahy ao amintsika “mandrakizay.” Ny Kristiana rehetra izay nahafeno ny fitakian’ny filazantsara dia nandray ny Fanahy Masina ka noho izany dia “voaisy tombo-kase ho amin’ny andro fanavotana,” kanefa io fanisiana tombo-kase io dia manondro mialoha fotsiny ny fotoana izay hanisiana tombo-kase ireo efatra arivo sy iray alina amby efatra alina sy iray hetsy mandritra izao tantara ankehitriny izao. Ao amin’ny Efesiana, ireo izay voaisy tombo-kase ho amin’ny andro fanavotana dia ampitahaina amin’ireo izay “mampalahelo” ny “Fanahy Masina.” Mampalahelo ny Fanahy Masina izy ireo amin’ny fandavany handray ny fampitan’ny Fanahin’Andriamanitra, ka amin’izany no andavany ilay diloilo volamena. Rehefa mampanantena Kristy fa handefa amintsika ny “Mpananatra,” dia ny “Fanahin’ny fahamarinana,” ao anatin’izao vanim-potoanan’ny fahadisoam-panantenana izao, dia mampanantena Izy fa hametraka ny tombo-kaseny amintsika, ary ny tombo-kaseny dia maneho ny fitandremana ny didiny, indrindra fa ny didy momba ny Sabata, izay andro nahazoan’i Jaona ny fanambarana sady raharaha efa hifanehan’izao tontolo izao.
The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.
Ny fanisiana tombo-kase ny virijiny hendry dia tanterahina alohan’ny fitsapana momba ny lalàn’ny Alahady, satria eo no hisehoan’ny toetran’ny hendry sy ny adala samy izy, ary ny toetra dia tsy mba amboarina ao anatin’ny fotoan-tsarotra na krizy, fa aseho fotsiny ihany. Ny fanisiana tombo-kase dia maneho, ankoatra ny zavatra hafa, fiovam-po avy amin’ny sain’ny Laodikia ho amin’ny sain’ny Filadelfia. Ny olana dia izao: mba hahatanteraka izany fiovam-po izany, ny fitsapana voalohany ho an’ny tsirairay amintsika dia ny hahatakatra marina tokoa fa hatramin’izao dia Laodikianina isika; satria amin’ny maha-Laodikianina antsika, ny toe-panahy ara-panahy fototra ananantsika dia ny fiheverana fa milamina tsara ny zava-drehetra, kanefa raha ny marina dia diso tanteraka avokoa ny zavatra rehetra. Tsy maintsy ilaozana izany toe-panahy izany; anisan’ireo zavatra vetaveta izay tsy maintsy sarahina amin’ny sarobidy izy.
“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.
“Raha vantany vao voaisy tombo-kase eo amin’ny handriny ny olon’Andriamanitra—tsy tombo-kase na marika hita maso izany, fa fiorenana mafy ao amin’ny fahamarinana, na ara-tsaina na ara-panahy, ka tsy azo hozongozonina izy—raha vantany vao voaisy tombo-kase sy voaomana ho amin’ny fihovitrovitra ny vahoakan’Andriamanitra, dia ho avy izany. Eny tokoa, efa natomboka sahady izany; efa mihatra amin’ny tany ankehitriny ny fitsaran’Andriamanitra, mba hanome fampitandremana ho antsika, mba hahafantarantsika izay ho avy.” Seventh-day Adventist Bible Commentary, volume 4, 1161.
The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.
Ny “Mpananatra” izay nampanantenain’i Jesosy ho an’ny mpianany, sady mampionona azy ireo amin’ny androm-pahadisoam-panantenana, no mitari-dalana ny olony ho amin’ny fahamarinana rehetra; ary amin’ny alalan’ny “fiorenana ao amin’ny fahamarinana” no anamarihana tombo-kase antsika. Ny “fahamarinana” izay tokony hiorenan’ny olon’Andriamanitra amin’izao fotoana izao dia ilay “fahamarinana” voavaha tombo-kase mialoha indrindra ny hifaranan’ny fotoam-pitsarana, satria “efa akaiky ny fotoana.” Izany fahamarinana izany dia ny firafitry ny tantara miafin’ny kotro-baratra fito, ary io tantara miafina io no manondro ilay tantara izay anokafana ny Fanambaran’i Jesosy Kristy. Ny tantara miafin’ny kotro-baratra fito dia ho tanteraka amin’ilay fotoana mihitsy izay anesorana ny tombo-kasen’ilay “fahamarinana” aseho ho tantara miafina. Ny famahana tombo-kasen’ilay “fahamarinana” no manisy tombo-kase ireo izay mandray ilay hafatra izay efa voaisy tombo-kase teo aloha.
God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.
Ny olon’Andriamanitra dia voaisy tombo-kase eo amin’ny handriny mialoha ny fihovitrovitry ny firenena tezitra izay mitranga amin’ny lalàn’ny Alahady, ka izany no manomboka ny faharavan’ny firenena. Ny Fanambaran’i Jesosy Kristy dia ny “tenin’ny faminaniana ny amin’” ny bokin’ny Apokalypsy izay tsy tokony haseho tombo-kase intsony, fa efa akaiky ny fotoana. Izany no fahamarinana izay tokony hovakina sy hohenoina ary indrindra indrindra hotandremana ankehitriny, raha tiana hotahina isika.
Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.
Hoy Jodasy taminy, tsy Iskariota, hoe: Tompoko, ahoana no hisehoanao aminay, nefa tsy amin’izao tontolo izao? Jesosy namaly ka nanao taminy hoe: Raha misy olona tia Ahy, dia hitandrina ny teniko izy; ary ny Raiko ho tia azy, ary hankeo aminy Izahay ka honina ao aminy. Izay tsy tia Ahy dia tsy mitandrina ny teniko; ary ny teny izay renareo dia tsy Ahy, fa an’ny Ray izay naniraka Ahy. Izany zavatra izany no nolazaiko taminareo, raha mbola teo aminareo Aho. Fa ny Mpananatra, dia ny Fanahy Masina, Izay hirahin’ny Ray amin’ny anarako, Izy no hampianatra anareo ny zavatra rehetra sy hampahatsiaro anareo ny zavatra rehetra izay nolazaiko taminareo. Jaona 14:22–26.
For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”
Ho an’ireo izay mitandrina ny hafatra izay vahana ny tombo-kaseny, dia izao no teny fikasana: ny Mpananatra dia “hampianatra” antsika “ny zavatra rehetra,” dia izay rehetra nolazain’i Jesosy “aminareo.” Izany no teny fikasana izay tanteraka tamin’ireo mpianatra tany Emaosy, ary taorian’izany tamin’ireo mpianatra iraika ambin’ny folo. Rehefa nesorin’i Kristy ny tànany tsy hihazona ny mason’ireo mpianatra tany Emaosy, ary taorian’izany dia “nanokatra” ny “fahazavan-tsain’”ireo mpianatra iraika ambin’ny folo mba hahafahany “mahatakatra ny Soratra Masina” tanteraka, dia nandrakitra teny fikasana ho an’ireo izay velona amin’ny “andro farany” Izy, dia ireo izay hiverina avy amin’ny fahadisoam-panantenany, hibebaka amin’ny toetrany Laodiseana, ary hanaiky ny “fahamarinana.” Ny “Mpananatra” amin’ny “andro farany” dia “hampahatsiaro antsika ny zavatra rehetra,” eo am-pampianarany antsika “ny zavatra rehetra.” Tahaka ny maha-zava-dehibe ny fampahatsiarovany antsika ireo fahamarinana taloha eo am-pampianarany antsika ny zavatra rehetra, dia hasehony antsika koa ny “zavatra ho avy.”
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.
Kanefa lazaiko aminareo ny marina; mahasoa anareo ny fialàko; fa raha tsy miala Aho, dia tsy ho avy aty aminareo ny Mpananatra; fa raha handeha Aho, dia hirahiko ho aty aminareo Izy. Ary raha tonga Izy, dia hampiaiky izao tontolo izao ny amin’ny ota sy ny fahamarinana ary ny fitsarana: ny amin’ny ota, satria tsy mino Ahy izy; ny amin’ny fahamarinana, satria mankany amin’ny Raiko Aho, ary tsy hahita Ahy intsony ianareo; ny amin’ny fitsarana, satria efa voatsara ny andrianan’izao tontolo izao. Mbola manana zavatra maro holazaina aminareo Aho, saingy tsy zakanareo ankehitriny. Fa raha tonga Izy, dia ny Fanahin’ny fahamarinana, no hitari-dalana anareo ho amin’ny marina rehetra; fa tsy hiteny avy amin’ny Tenany Izy; fa izay rehetra ho reny no holazainy; ary hambarany aminareo ny zavatra ho avy. Izy no hankalaza Ahy; fa handray avy amin’izay Ahy Izy ka hambarany aminareo izany. Jaona 16:7–14.
At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.
Amin’izao fotoana izao no hitarihan’ny Mpananatra antsika ho amin’ny “fahamarinana”, ary “hampianatra antsika ny zavatra rehetra”, anisan’izany ny “zavatra ho avy”, satria amin’izao fotoana izao dia mbola manana “zavatra maro holazaina amintsika” Jesosy. Ireo zavatra ireo, na zavatra avy amin’ny “fahatsiarovantsika”, na “zavatra ho avy”, na ireo “zavatra” maro izay mbola “mbola” holazainy amintsika, no manisy tombo-kase antsika ho amin’ilay krizy ho avy. Izany no ataony, satria ny fahamarinany no maneho ny heriny mpamorona. Manisy tombo-kase antsika mialoha ny krizy ho avy Izy, satria kasainy ny hampitandremana mialoha antsika ny amin’ilay vanim-potoana fanenjehana lehibe indrindra hanjo ny olony izay mbola nisy teo amin’ny tantara masina. Izany fanenjehana izany dia manondro mazava fa ny teny sy ny asa nataontsika taloha dia hotsarovana ka hampiasaina hanohitra antsika, tahaka ny nanodinkodinana ny tenin’i Kristy hanoherana Azy. Na izany aza, isika dia tsy maintsy manolotra ny hafatra ho vavolombelona manohitra ny fikomian’izy ireo, araka ny asehon’i Ezekiela sy Kristy.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
Tsarovy ny teny izay nolazaiko taminareo hoe: Ny mpanompo tsy lehibe noho ny tompony. Raha nenjehiny Aho, dia hanenjika anareo koa izy; raha nitandrina ny teniko izy, dia hitandrina ny anareo koa. Nefa izany rehetra izany no hataony aminareo noho ny anarako, satria tsy fantany Izay naniraka Ahy. Raha tsy tonga Aho ka tsy niteny taminy, dia tsy nanan-keloka izy; fa ankehitriny tsy manan-kialofana ho an’ny fahotany izy. Izay mankahala Ahy dia mankahala ny Raiko koa. Raha tsy nanao teo aminy ny asa izay tsy mbola nataon’olona hafa Aho, dia tsy nanan-keloka izy; fa ankehitriny efa nahita sady nankahala Ahy sy ny Raiko izy. Fa izao no tonga, mba hahatanteraka ny teny izay voasoratra ao amin’ny lalàny hoe: Nankahala Ahy tsy amin’antony izy. Fa rehefa tonga ny Mpananatra, Izay hirahiko ho aminareo avy amin’ny Ray, dia ny Fanahin’ny fahamarinana, Izay avy amin’ny Ray no ivoahany, dia Izy no ho vavolombelona hanambara Ahy. Jaona 15:20–26.
The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.
Ny “Fanahin’ny fahamarinana” izay “Mpampionona” dia “hijoro ho vavolombelona” momba an’i Kristy, izay “fahamarinana.” Ary ny “fahamarinana” no Alfa sy Omega, ny voalohany sy ny farany, ny fiandohana sy ny fiafarana. Ny tantara miafina momba ireo kotrokorana fito izay sokafana ankehitriny dia ny hafatry ny fanisiana tombo-kase ho an’ny iray hetsy sy efatra amby efatra alina. Taorian’ny 18 Jolay 2020, Jeremia dia manome ohatra mba hahafahantsika misafidy ny hiverina Aminy, Ilay tia antsika voalohany. Amin’ny fanatanterahana izany asan’ny fiverenana izany dia manana andraikitra isika hanavaka ny sarobidy amin’ny zava-poana. Raha miasa amin’ny famonjena antsika isika amin’ny fahatahorana sy ny hovitra ka manatanteraka izany asa izany, dia hasiana tombo-kase isika ary hiditra avy hatrany ao amin’ny krizy lehibe indrindra eo amin’ny tantaran’ny tany. Hanana ny tombontsoa koa isika hiaina ilay tantara izay nirian’ny mpaminany sy ny mpanjaka ary ny olo-marina ho hita.
Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.
Ireo izay mandray izany asa izany ka miverina dia “handeha ao amin’ny mazava mivoaka avy eo amin’ny seza fiandrianan’Andriamanitra,” ary amin’ny “alalan’ny anjely no hisian’ny fifandraisana tsy tapaka eo amin’ny lanitra sy ny tany,” izay dingan’ny fifandraisana voatondro ao amin’ny andininy fanokafana ny bokin’ny Apokalypsy.
“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.
“Tsy ny rehetra amin’ity izao tontolo izao ity no efa naka an-daniny ny fahavalo hanohitra an’Andriamanitra. Tsy ny rehetra no efa tonga tsy mahatoky. Misy vitsy mahatoky izay marina amin’Andriamanitra; fa i Jaona no manoratra hoe: ‘Ireto no mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy.’ Apokalypsy 14:12. Tsy ho ela dia hifanaovana amin-kery ny ady eo amin’izay manompo an’Andriamanitra sy izay tsy manompo Azy. Tsy ho ela dia hohozongozonina izay rehetra azo hohozongozonina, mba haharetan’ireo zavatra izay tsy azo hohozongozonina.”
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.
“I Satana dia mpianatra mazoto amin’ny Baiboly. Fantany fa fohy ny androny, ary mitady amin’ny lafiny rehetra izy hanohitra ny asan’ny Tompo eto ambonin’ny tany. Tsy azo atao ny manome hevitra feno ny amin’ny fanandraman’ny vahoakan’Andriamanitra izay mbola ho velona etỳ ambonin’ny tany, raha mifangaro ny voninahitra any an-danitra sy ny famerenana indray ny fanenjehana tamin’ny andro lasa. Handeha ao amin’ny mazava izay mivoaka avy amin’ny seza fiandrianan’Andriamanitra izy ireo. Amin’ny alalan’ny anjely dia hisy fifandraisana tsy tapaka eo amin’ny lanitra sy ny tany. Ary i Satana, voahodidin’ny anjely ratsy, sady milaza ny tenany ho Andriamanitra, dia hanao fahagagana isan-karazany mba hamitahana, raha azo atao, na dia ny olom-boafidy aza. Ny vahoakan’Andriamanitra tsy hahita ny fiarovany amin’ny fanaovana fahagagana, satria i Satana dia hanao hosoka ny fahagagana izay hatao. Ny vahoakan’Andriamanitra, izay nozahana toetra sy nohamarinina, dia hahita ny heriny ao amin’ilay famantarana voalaza ao amin’ny Eksodosy 31:12–18. Tokony hijoro mafy eo amin’ny teny velona izy ireo: ‘Voasoratra hoe.’ Izany irery no fanorenana izay ahafahany mijoro tsy mihozongozona. Izay nandika ny fanekeny tamin’Andriamanitra dia ho tsy manana an’Andriamanitra sy tsy manana fanantenana amin’izany andro izany. ”
“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.
Ireo mpivavaka amin’Andriamanitra dia ho miavaka indrindra amin’ny fanajany ny didy fahefatra, satria izany no famantarana ny herin’Andriamanitra amin’ny maha-Mpahary Azy sy vavolombelon’ny zony hitaky ny fanajana sy ny fiankohofan’ny olombelona. Ny ratsy fanahy kosa dia ho fantatra amin’ny ezaka ataony handrava ny fahatsiarovana an’ilay Mpahary sy hanandratra ny fanorenan’i Roma. Amin’ity raharahan’ny fifanandrinana ity dia ho zaraina ho antokona roa lehibe izao rehetra izao kristianina: ireo izay mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy, ary ireo izay miankohoka amin’ny bibidia sy ny sariny ka mandray ny mariny. Na dia hampiray ny heriny aza ny fiangonana sy ny fanjakana mba hanery ny rehetra, “na kely na lehibe, na manan-karena na mahantra, na tsy andevo na andevo,” handray ny mariky ny bibidia, dia tsy handray izany ny olon’Andriamanitra. Apokalypsy 13:16. Ilay mpaminany tao Patmo dia mahita “ireo izay naharesy ny bibidia sy ny sariny sy ny mariny ary ny isan’ny anarany, mitsangana eo ambonin’ny ranomasina fitaratra, mitana ny lokangan’Andriamanitra,” ka mihira ny hiran’i Mosesy sy ny Zanak’ondry. Apokalypsy 15:2.
“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.
“Fitsapana sy fizahan-toetra mahatahotra no miandry ny olon’Andriamanitra. Ny fanahin’ny ady dia mampihetsi-po ny firenena hatramin’ny faran’ny tany iray ka hatramin’ny farany. Kanefa ao afovoan’ny andron’ny fahoriana izay ho avy,—fotoan’ny fahoriana izay tsy mbola nisy hatrizay nisian’ny firenena,—dia hitoetra tsy ho voahozongozona ny vahoaka voafidin’Andriamanitra. Satana sy ny antokony tsy hahavery azy ireo, fa anjely mahery indrindra no hiaro azy.” Testimonies, boky faha-9, 15–17.
It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.
Tsara ho fantatra fa ity andalan-teny ity no famaranana ny toko iray izay manomboka eo amin’ny pejy fahiraika ambin’ny folo ao amin’ny Testimonies, boky fahasivy, izay azo heverina ho maneho ny sivy ambin’ny folo ambin’ny iray ambin’ny folo. Tsara koa ny manamarika fa ny lohateny dia momba ny Fampakarana ho avy, ary koa ny amin’ireo tabilao ao amin’i Habakoka, izay no nakan’i Paoly ilay andininy nosoratany tao amin’ny bokin’ny Hebreo. Ny fiandohan’ilay toko dia manamarika ny tantara izay nanomboka tamin’ny 11 Septambra 2001, ireo vato fisaka roa amin’ny faneken’ny faminaniana izay nidirana tamin’ny fiandohan’ny Advantisma, ary koa fa ny lohateny dia ny krizy farany, izay manondro ilay Antso Mamatonalina farany. Ny faran’ilay toko dia mifanaraka tanteraka amin’ny fiandohany, satria samy miresaka ny krizy farany na ny fiandohana na ny fiafarana.
“Section 1—For the Coming of the King
“Fizarana 1—Ho an’ny Fiavian’ny Mpanjaka”
“Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“Fa vetivety foana dia ho avy Ilay ho avy, ka tsy hitaredretra Izy.” Hebreo 10:37.
“The Last Crisis
“Ang Huling Krisis”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.
“Isika dia miaina amin’ny fotoanan’ny farany. Ireo famantarana ny andro izay tanteraka haingana dia manambara fa efa akaiky indrindra ny fihavian’i Kristy. Manetriketrika sy manan-danja ireo andro iainantsika. Ny Fanahin’Andriamanitra dia esorina tsikelikely nefa azo antoka hiala amin’ny tany. Efa milatsaka sahady amin’ireo mpaniratsira ny fahasoavan’Andriamanitra ny loza sy ny fitsarana. Ireo loza amin’ny tany sy ny ranomasina, ny toetry ny fiaraha-monina izay mikorontana, ary ny fampitandremana momba ny ady, dia fambara manan-kambara. Manondro mialoha ireo zava-mitranga manatona, izay manana halehibiazana indrindra izy ireo.” Testimonies, volume 9, 11.
If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.
Raha miverina isika ka manaiky ny fiantsoana ambony ho “vavan’Andriamanitra” araka ny asehon’i Jeremia, dia tsy ho ela isika dia handray anjara amin’ny fanangonana lehibe indrindra eo amin’ny tantara masina.
“He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.
“Niteny taminy tamin’ny teny fanantenana sy fampaherezana koa Izy. ‘Aoka tsy ho sosotra ny fonareo,’ hoy Izy; ‘mino an’Andriamanitra ianareo, minoa Ahy koa. Ao an-tranon’ny Raiko misy fitoerana maro; raha tsy izany, dia efa nolazaiko taminareo. Handeha hanomana fitoerana ho anareo Aho. Ary raha handeha hanomana fitoerana ho anareo Aho, dia ho avy indray ka handray anareo ho any amiko; mba ho any amin’izay itoerako no hisy anareo koa. Ary fantatrareo izay alehako, sady fantatrareo ny lalana.’ Jaona 14:1–4. Noho ny aminareo no nahatongavako teto amin’izao tontolo izao; ho anareo no niasako. Rehefa handeha hiala Aho dia mbola hiasa amim-pahazotoana ho anareo ihany. Tonga teto amin’izao tontolo izao Aho mba haneho ny tenako aminareo, mba hinoanareo. Mankany amin’ny Raiko sy Rainareo Aho mba hiara-miasa Aminy ho amin’ny soa ho anareo.
“‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.
“ ‘Lazaiko aminareo marina dia marina tokoa: Izay mino Ahy, ny asa izay ataoko dia hataony koa; ary asa lehibe noho ireo aza no hataony; satria Izaho mankany amin’ny Raiko.’ Jaona 14:12. Tamin’izany dia tsy nilaza Kristy fa hanao ezaka ambony kokoa noho izay efa nataony ny mpianatra, fa ny asan’izy ireo no hanana velarana lehibe kokoa. Tsy ny fanaovana fahagagana fotsiny no tiany horesahina, fa ny zavatra rehetra izay hitranga eo ambanin’ny asan’ny Fanahy Masina. ‘Fa raha tonga ny Mpampionona,’ hoy Izy, ‘Izay hirahiko ho aminareo avy amin’ny Ray, dia ny Fanahin’ny fahamarinana, Izay mivoaka avy amin’ny Ray, Izy no ho vavolombelona hanambara Ahy; ary ianareo koa dia ho vavolombelona, satria efa teto amiko hatramin’ny voalohany ianareo.’ Jaona 15:26, 27.”
“Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.
“Mahagaga ang katuparan ng mga salitang ito. Pagkatapos ng pagbaba ng Espiritu Santo, ang mga alagad ay napuspos ng gayong pag-ibig sa Kanya at sa mga taong pinag-alayan Niya ng Kanyang kamatayan, anupat ang mga puso ay natunaw sa pamamagitan ng mga salitang kanilang sinalita at ng mga panalanging kanilang inihandog. Nagsalita sila sa kapangyarihan ng Espiritu; at sa ilalim ng impluwensiya ng kapangyarihang iyon, libu-libo ang nahikayat.” Acts of the Apostles, 21, 22.