The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.
Ny herinandro izay nanamafisan’i Kristy ny fanekena dia naneho ny vanim-potoana nanomboka tamin’ny batisany ka hatramin’ny nijoroan’i Kristy tao amin’ny fitoerana masina any an-danitra tamin’ny fitoraham-bato an’i Stefana.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.
Fa Izy, feno ny Fanahy Masina, dia nibanjina mafy nankany an-danitra ka nahita ny voninahitr’Andriamanitra sy Jesosy nitsangana teo an-tanana ankavanan’Andriamanitra; ary hoy izy: Indro, hitako misokatra ny lanitra ary ny Zanak’olona mitsangana eo an-tanana ankavanan’Andriamanitra. Dia niantso tamin’ny feo mahery izy ireo ka nanentsina ny sofiny, sady niara-nihazakazaka namely azy tamin’ny firaisan-tsaina; ary rehefa noroahiny tany ivelan’ny tanàna izy, dia notorahany vato; ary ny vavolombelona nametraka ny fitafiany teo an-tongotry ny zatovo anankiray, Saoly no anarany. Dia notorahany vato Stefana, izay niantso an’Andriamanitra ka nanao hoe: Tompo Jesosy ô, raiso ny fanahiko. Ary nandohalika izy ka niantso tamin’ny feo mahery hoe: Tompo ô, aza atambatra aminy izao ota izao. Ary rehefa nilaza izany izy, dia nodimandry. Asan’ny Apostoly 7:55–60.
When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.
Rehefa notoraham-bato Stefana ary nitsangana Mikaela, dia nankany amin’ny Jentilisa ny filazantsara, fa hatramin’izany fotoana izany dia voafetra ho an’ny Jiosy ihany ny filazantsara.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Ary hoy ilay anjely hoe: ‘Ary izy hanamafy fanekena amin’ny maro mandritra ny herinandro iray [fito taona].’ Nandritra ny fito taona taorian’ny nidiran’ny Mpamonjy tamin’ny asany, dia ny Jiosy indrindra no tokony hitoriana ny filazantsara; telo taona sy tapany tamin’ny alalan’i Kristy tenany; ary taorian’izany tamin’ny alalan’ny apostoly. ‘Ary amin’ny antsasaky ny herinandro dia hampitsahatra ny fanatitra alatsa-drà sy ny fanatitra izy.’ Daniela 9:27. Tamin’ny lohataonan’ny taona A. D. 31, Kristy, ilay fanatitra marina, dia natolotra teo Kalvary. Ary tamin’izay dia triatra ho roa ny efitra lamba tao amin’ny tempoly, nampiseho fa efa niala ny fahamasinana sy ny hevitra lalina nentin’ny fanompoam-panatitra. Tonga ny fotoana hampitsaharana ny fanatitra etỳ an-tany sy ny fanatitra atolotra.”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Ny herinandro iray—fito taona—dia nifarana tamin’ny taona A.D. 34. Ary tamin’izay, tamin’ny fitoraham-bato an’i Stefana, dia nohamafisin’ny Jiosy tamin’ny farany ny fandavany ny filazantsara; ireo mpianatra izay niparitaka noho ny fanenjehana dia ‘nandeha nitory ny teny hatraiza hatraiza’ (Asa. 8:4); ary tsy ela taorian’izany, Saoly ilay mpanenjika dia niova fo, ka tonga Paoly, apostoly ho an’ny jentilisa.” The Desire of Ages, 233.
In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.
Tamin’ny taona 34, dia nifarana ny herinandro masina (dimy amby roanjato sy roa arivo andro), ary nosarahina tamin’Andriamanitra i Isiraely fahiny; nikatona tanteraka ny fotoana fitsapana nomena azy. Tamin’izany fotoana izany, ny famaliana an’i Isiraely fahiny noho ny nandavany ny fanekena sy noho ny nanombohany ny Zanak’Andriamanitra tamin’ny hazo fijaliana dia natolotra ho eo ambanin’ny fitsarana fampiharana ataon’Andriamanitra. Tao amin’ny famindram-pony sy ny fahari-po lehibe, Andriamanitra dia nampiato ny fandringanana an’i Jerosalema mandra-pahatongan’ny fahirano sy ny fandringanana tamin’ny taona 66 taor. J.K. ka hatramin’ny taona 70 taor. J.K.
The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.
Ny andininy ao amin’ny Daniela toko fahasivy, izay nanondro ny herinandro nanamafisan’i Kristy ny fanekena, dia manondro koa fa i Roma jentilisa (ilay mpanapaka izay ho avy) no handrava ny tanàna sy ny fitoerana masina; nefa Andriamanitra, tamin’ny famindram-pony mahari-po, dia nanome fotoana ny zanak’i Isiraely fahiny handre ny filazantsara sy handray fanapahan-kevitra, tahaka izay nataon’ny razany nandritra ny fe-potoana fito taona tamin’ny asa fanompoan’i Kristy sy ny mpianatra teo aminy.
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.
“Nandritra ny efa ho efapolo taona taorian’ny nanambaran’i Kristy tenany ihany ny faharavan’i Jerosalema, dia nahemotry ny Tompo ny fitsarany tamin’ilay tanàna sy ilay firenena. Mahagaga tokoa ny fahari-pon’Andriamanitra tamin’ireo nandà ny filazantsarany sy ireo namono ny Zanany. Ny fanoharana ny amin’ilay hazo tsy namoa dia naneho ny fifandraisan’Andriamanitra tamin’ny firenena jiosy. Efa nivoaka ny didy hoe: ‘Kapao io; nahoana no mbola manentsina ny tany izy?’ (Lioka 13:7), nefa ny famindram-po avy amin’Andriamanitra dia mbola nitsitsy azy kely aloha. Mbola nisy maro teo amin’ny Jiosy izay tsy nahalala ny toetra sy ny asan’i Kristy. Ary ny zanaka dia tsy mbola nahazo ny tombontsoa na nandray ny fahazavana izay nohamavoin’ny ray aman-dreniny. Tamin’ny alalan’ny fitorian’ny apostoly sy ireo mpiara-miasa taminy no hampamirapiratan’Andriamanitra ny fahazavana teo aminy; homena lalana izy hahita ny nahatanterahan’ny faminaniana, tsy tamin’ny nahaterahana sy ny fiainan’i Kristy ihany, fa tamin’ny fahafatesany sy ny fitsanganany tamin’ny maty koa. Tsy nohelohina noho ny fahotan’ny ray aman-dreniny ny zanaka; kanefa rehefa, nanana fahalalana ny amin’ny fahazavana rehetra nomena ny ray aman-dreniny izy, no nandà ny fahazavana fanampiny nomena azy kosa, dia tonga mpiombona tamin’ny fahotan’ny ray aman-dreniny izy ka nahafeno ny refin’ny helony.”
“The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.
“Ny fahari-po nasehon’Andriamanitra tamin’i Jerosalema dia vao mainka nanamafy ny Jiosy tamin’ny tsy fibebahany sy ny hamafiny. Tamin’ny fankahalany sy ny habibiany tamin’ny mpianatr’i Jesosy no nandavany ny tolotra famindram-po farany. Dia nesorin’Andriamanitra taminy ny fiarovany ary nalàny ny heriny mpanakana tamin’i Satana sy ny anjeliny, ka navelan’ny firenena ho eo ambany fifehezan’ilay mpitarika izay nofidiny izy. Ny zanany dia nanamavo ny fahasoavan’i Kristy, izay tokony ho nahafahany nandresy ny fironany ratsy; ary ankehitriny dia ireo no tonga mpandresy azy. Noharehitin’i Satana ny filan’ny fanahy izay masiaka indrindra sy iva indrindra. Tsy mba nisaina ny olona; efa tsy tratry ny saina izy—voafehin’ny tosika sy ny fahatezerana jamba. Tonga satanika izy tamin’ny habibiany. Tao amin’ny ankohonana sy tao amin’ny firenena, teo amin’ny saranga ambony sy ambany koa, dia nisy fisalasalana, fialonana, fankahalana, fifandirana, fikomiana, famonoana olona. Tsy nisy fiarovana na aiza na aiza. Namadika ny namany sy ny havany ny olona. Namono ny zanany ny ray aman-dreny, ary namono ny ray aman-dreniny ny zanaka. Ny mpitondra ny vahoaka dia tsy nanana hery hitondra ny tenany akory. Ny filan-dratsy tsy voafehy no nahatonga azy ho mpampahory. Ny Jiosy dia nanaiky vavolombelona mandainga mba hanamelohana ny Zanak’Andriamanitra tsy manan-tsiny. Ankehitriny kosa ny fiampangana lainga no nampanahy ny ainy. Efa ela izy no nilaza tamin’ny asany hoe: ‘Esory tsy ho eo anoloanay ny Iray Masin’ny Isiraely.’ Isaia 30:11. Ary ankehitriny dia nomena azy ny faniriany. Tsy nampitebiteby azy intsony ny fahatahorana an’Andriamanitra. Satana no lohan’ny firenena, ary ny fahefana sivily sy ara-pivavahana ambony indrindra dia teo ambany fahefany.” The Great Controversy, 27, 28.
As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.
Amin’ny maha-Irak’ilay Fanekena Azy, i Kristy dia nifandray voalohany tamin’ny Jiosy irery ihany. Tamin’ny taona 34, tamin’ny fitoraham-bato an’i Stefana, dia nankany amin’ny Jentilisa ny filazantsara; ary tonga ny fotoana ho an’ny fitsarana famaizan’Andriamanitra, kanefa Andriamanitra, noho ny famindram-pony, dia nanemotra izany fotoana izany efa-polo taona teo ho eo.
As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.
Amin’ny maha-Iraky ny Fanekena Azy, ho fahatanterahan’ny Malakia toko fahatelo, dia nanadio ny tempoly indroa Kristy. Nanao izany Izy tao anatin’ny vanim-potoana iray izay natokana manokana ho an’ny vahoakan’ny fanekena, izay nolalovina sy nisara-panambadiana taminy tamin’izany fotoana izany, ary koa ho an’ireo izay ho tonga vahoaka voafidy vaovao. Rehefa nifarana izany vanim-potoana izany, dia nanomboka ny fotoan’ny fitsarana fampiharana ataon’Andriamanitra. Jaona Mpanao-batisa no ilay iraka izay nanomana ny lalana ho an’ny asan’i Kristy amin’ny fananganana vahoaka voafidy vaovao izay hidirany amin’ny fanekena.
The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.
Ny fanadiovana roa natao tao amin’ny tempoly dia lesona hita maso nanondro ny asan’i Kristy amin’ny fanadiovana ny tempolin’ny fanahy. Rehefa tonga tampoka ilay Iraky ny Fanekena ao amin’ny Malakia toko fahatelo, dia manadio sy manadio tanteraka ny zanak’i Levy Izy, mba hamoronana fanatitra, tahaka ny tamin’ny andro fahiny.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.
Fa iza no mahazaka ny andron’ny fihaviany? ary iza no haharitra rehefa miseho Izy? fa tahaka ny afon’ny mpanadio metaly Izy, ary tahaka ny savony fanasan’ny mpamotsy lamba; Ary hipetraka tahaka ny mpanadio sy mpanefy volafotsy Izy; ary hodioviny ny zanak’i Levy, sady hodioviny sy hotsapainy tahaka ny volamena sy ny volafotsy izy, mba hanaterany fanatitra ho an’i Jehovah amin’ny fahamarinana. Ary amin’izany ny fanatitr’i Joda sy Jerosalema dia ho sitrak’i Jehovah, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Malakia 3:2–3.
Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.
Makia toko fahatelo, ary ireo fanadiovana roa natao tao amin’ny tempoly dia maneho ny fahatanterahan’ny finoan’ny zanak’i Levy, izay tanterahin’ny Iraky ny Fanekena. Ny fahatanterahan’ny finoan’ny zanak’i Levy dia asehon’ny fanadiovana ny volamena.
“There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.
“Tsy maintsy hisy, amin’izay rehetra manana fitaomana ao amin’ny sanitarium, ny fifanarahana amin’ny sitrapon’Andriamanitra, ny fanetren-tena, ary ny fanokafana ny fo ho amin’ny fitaomana sarobidin’ny Fanahin’i Kristy. Ny volamena voazaha toetra tao amin’ny afo dia maneho fitiavana sy finoana. Maro no saika tsy manana fitiavana akory. Ny fizakan-tena dia manajamba ny masony ka tsy ahitany ny filàny lehibe. Misy filàna tsy azo ihodivirana ny fiovam-po isan’andro ho amin’Andriamanitra, dia fanandramana vaovao, lalina, ary isan’andro eo amin’ny fiainana ara-pivavahana.” Testimonies, boky faha-4, 558.
Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.
Ny toko fahatelo ao amin’i Malakia, ary ireo fanadiovana ny tempoly indroa dia maneho ny fahatanterahan’ny fahazoana ny fitomboan’ny fahalalana ao anatin’ny hendry, izay zanak’i Levy, ka izany dia tanterahin’Ilay Iraky ny Fanekena. Ny fahatanterahan’ny zanak’i Levy dia asehon’ny fanadiovana ny volafotsy.
The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.
Ny tenin’i Jehovah dia teny madio; tahaka ny volafotsy voazaha toetra tao anaty memy amin’ny tany, nodiovina impito. Salamo 12:6.
The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.
Ny Iraky ny Fanekena dia natao hanadio ny zanak’i Levy tahaka ny volafotsy sy ny volamena. Ny Tenin’Andriamanitra no manadio, fa ny hoe voadio dia ny hoe nohamarinina sy nohamasinina.
Sanctify them through thy truth: thy word is truth. John 17:17.
Hamasino amin’ny fahamarinanao izy; ny teninao no fahamarinana. Jaona 17:17.
John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.
I Jaona Mpanao-batisa no iraka nanomana ny lalana ho an’Ilay Iraky ny Fanekena tamin’ny fahatanterahana voalohany ny Malakia toko fahatelo, ary ny hafany tamin’izany lafiny izany dia nisy endrika efatra. Tafiditra tao amin’ny asany ny famantarana ny asam-panadiovana izay hotanterahin’Ilay Iraky ny Fanekena, ary ny asa fanadiovana izay notanterahina dia naseho ho toy ny asa famafana ny famoloana. Nambarany fa ilay vahoaka voafidy taloha dia efa teo am-pandalovana. Nentiny tamin’ny vahoakan’Andriamanitra koa ny hafatry ny Laodikia, ka nasehony azy ny fahotany sy ny fahotan-drainy. Napetrany tao anatin’ny tontolon’ny “fahatezerana ho avy” ireo zava-misy rehetra ireo. Ny asan’ilay iraka izay nanomana ny lalana dia naneho asa nataon’ny olona iray izay tsy mba nahazo fanabeazana tao amin’ny rafi-panabeazan’ilay vahoaka izay nolalovana.
“In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).
“Tao amin’i Jaona Mpanao-batisa no nananganan’ny Tompo ho an’ny Tenany iraka iray hanomana ny lalan’ny Tompo. Izy dia natao hitondra amin’izao tontolo izao fijoroana ho vavolombelona tsy mihozongozona amin’ny fananarana sy fanamelohana ny ota. Lioka, raha nanambara ny iraka sy ny asany, dia nilaza hoe: ‘Ary izy handeha eo alohany amin’ny fanahy sy ny herin’i Elia, hampody ny fon’ny ray ho amin’ny zanaka, ary ny tsy mankatò ho amin’ny fahendren’ny marina; hanomana vahoaka voaomana ho an’ny Tompo’ (Lioka 1:17).”
“Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).
“Maro tamin’ny Fariseo sy Sadoseo no tonga teo amin’ny batisan’i Jaona; ary nony niresaka taminy izy, dia hoy Izy: ‘Ry taranaky ny menarana, iza no nanoro anareo handositra ny fahatezerana ho avy? Koa mamoaza voa mendrika ny fibebahana; ary aza mihevitra hilaza anakampo hoe: Manana an’i Abrahama ho rainay izahay; fa lazaiko aminareo fa hain’Andriamanitra atao ny manangana zanaka ho an’i Abrahama avy amin’ireto vato ireto. Ary ankehitriny koa dia efa napetraka eo am-pototry ny hazo ny famaky; koa ny hazo rehetra izay tsy mamoa voa tsara dia hokapaina ka hatsipy ao anaty afo. Izaho tokoa manao batisa anareo amin’ny rano ho amin’ny fibebahana; fa Ilay avy ao aoriako no mahery noho izaho, ary tsy mendrika hitondra ny kapany akory aho; Izy no hanao batisa anareo amin’ny Fanahy Masina sy amin’ny afo; eny an-tanany ny angady fanintsanana, ary hodioviny tsara ny famoloany, ka hangoniny ao an-tsompitra ny variny; fa ny akofa kosa hodorany amin’ny afo tsy mety maty’ (Matio 3:7–12).”
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.
“Nampiakatra ny feony tahaka ny trompetra ny feon’i Jaona. Ny andraikiny dia izao: ‘Ambarao amin’ny oloko ny fahadisoany, ary amin’ny taranak’i Jakoba ny fahotany’ (Isaia 58:1). Tsy nahazo fianarana avy tamin’olombelona izy. Andriamanitra sy ny zavaboary no mpampianatra azy. Kanefa dia nisy iray nilaina hanomana ny lalana eo anatrehan’i Kristy, izay sahy hampandre ny feony tahaka ny mpaminany fahiny, miantso ilay firenena latsaka amin’ny fahalovana hibebaka.” Selected Messages, boky 2, 147, 148.
William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.
William Miller dia ilay iraka faharoa izay nanomana ny làlana ho an’ilay Iraky ny Fanekena, ary ny maha-izy azy sy ny asany dia efa nasehon’i Jaona Mpanao batisa mialoha ho tandindona.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.
“An’arivony no voatarika handray ny fahamarinana izay notorin’i William Miller, ary mpanompon’Andriamanitra no natsangana tamin’ny fanahy sy ny herin’i Elia mba hanambara ny hafatra. Tahaka an’i Jaona, ilay mpialoha lalana an’i Jesosy, ireo izay nitory ity hafatra manetriketrika ity dia nahatsiaro ho voatery hametraka ny famaky eo amin’ny fakan’ny hazo, ary hiantso ny olona hamoa voa mendrika ny fibebahana.” Early Writings, 233.
The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.
Ny Jiosy mpanohitra teny tamin’ny andron’i Kristy dia nentina hatoky hafatra diso momba ny Mesia. “Mesia” no teny hebreo ilazana ny teny grika hoe “Kristy”, izay midika hoe “voahosotra”.
The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.
Ny teny izay nampitain’Andriamanitra ho amin’ny zanak’Israely, nitory fihavanana amin’ny alalan’i Jesosy Kristy—(Izy no Tompon’izao rehetra izao:)—dia izany teny izany, hoy izaho, no fantatrareo, izay niely eran’i Jodia rehetra, ka niainga tany Galilia taorian’ny batisa izay notorin’i Jaona; dia ny amin’ny nanosoran’Andriamanitra an’i Jesosy avy any Nazareta tamin’ny Fanahy Masina sy ny hery; Izy izay nandehandeha nanao soa sady nahasitrana izay rehetra nampahorina ny devoly; fa Andriamanitra nomba Azy. Asan’ny Apostoly 10:36–38.
Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.
Ny hoe “messiah” sy “Kristy” dia samy midika hoe “Ilay voahosotra”. Nohosorana tamin’ny batisany i Kristy, ka araka ny heviny marina dia tsy mbola ny Mesia na ny Kristy Izy raha tsy tamin’ny batisany. Ny batisany dia mifanaraka ara-paminaniana amin’ny fidinan’ilay anjely ao amin’ny Apokalypsy toko faha‑folo, izay nidina tamin’ny 11 Aogositra 1840, ary mifanaraka koa amin’ny fidinan’ilay anjely mahery ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo, izay nidina tamin’ny 11 Septambra 2001. Ireo famantarana ara-paminaniana telo ireo no manondro ny fisehoan’ny Fanahy Masina amin’ny ranonorana farany.
The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.
Ny Jiosy tia ady hevitra dia nifikitra tamin’ny hevi-diso iray, hafatra ara-paminaniana sandoka milaza fa ny Mesia dia hanorina fanjakana ara-bakiteny eto an-tany izay hitondran’ny firenen’i Isiraely izao tontolo izao. Hafatra sandoka izany izay nampanantena “fiadanana sy fanambinana”.
William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.
Ny hafatr’i William Miller dia nanana singa lehibe roa. Ny voalohany dia ny fampiharana ireo faminaniana ara-potoana izay namaritra ny fanadiovana ny fitoerana masina; ary ny faharoa dia ny fandavany ny fanazavana katolika momba ilay arivo taona, izay nironan’ny Protestanta hino. Io fomba fijery diso momba ilay arivo taona io, izay nanondro azy ho arivo taona fiadanana sy fanambinana, dia naneho ilay fomba fijery diso momba ny fanjakan’ny Mesia izay nohazonin’ireo Jiosy mpandàla adihevitra.
Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.
Ireo vavolombelona roa ireo dia manondro hafatra sandoka momba ny ranonorana farany, izay mampanantena “fiadanana sy fanambinana” ao amin’ny fahatanterahana fahatelo sy farany amin’ny tantaran’ilay iraka manomana lalana ho an’Ilay Iraky ny Fanekena, izay ho avy tampoka ho ao amin’ny tempoliny. Io hafatra sandoka momba ny ranonorana farany io dia aseho ho hafatra momba ny “fiadanana sy filaminana”, mifanohitra amin’ny hafatr’i Jaona Mpanao batisa, izay nanambara fa “ny hazo rehetra izay tsy mamoa voa tsara dia hokapaina ka hatsipy ao anaty afo,” rehefa tonga “ny fahatezerana ho avy.” Izy io koa dia nasehon’ny fanambaran’i Miller fa tsy hisy arivo taona fiadanana, araka ny ampianarin’ny Katolisisma; fa rehefa miverina ny Tompo dia handringana ny tany amin’ny famirapiratan’ny fihaviany Izy.
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.
Ary ianareo izay ampahorina kosa dia hahazo fitsaharana miaraka aminay, raha haseho avy any an-danitra ny Tompo Jesosy miaraka amin’ireo anjeliny mahery, ao anatin’ny afo miredareda, hamaly ny valin-keloka amin’izay tsy mahalala an’Andriamanitra sy tsy mankatò ny filazantsaran’i Jesosy Kristy Tompontsika; izy ireo dia hosazina amin’ny fandringanana mandrakizay, lavitra ny fanatrehan’ny Tompo sy ny voninahitry ny heriny. 2 Tesaloniana 1:7–9.
The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.
Ireo iraka roa voalohany izay nanomana ny làlana ho an’ny Iraky ny Fanekena hiditra amin’ny fanekena miaraka amin’ny vahoaka voafidy vaovao, dia mampiseho fa ny hafatry ny orana farany sandoka momba ny “fiadanana sy filaminana”, izay noforonina tao amin’ny taranaka fahatelo amin’ny Adventisma Laodikeana, dia novolavolain’i Satana mba hisakanana ny Adventisma Laodikeana ao amin’ny taranaka fahefatra tsy hahafantatra ny anjara asan’ny Silamo, araka ny aseho ao amin’ny Loza fahatelo.
In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.
Ao amin’ny fizotry ny fanadiovana izay tanterahina ho an’ireo izay asehon’ny zanak’i Levy, Ilay tonga aorian’i Jaona Mpanao Batisa dia tsy maintsy hamafa tsara sy “hanadio” ny famoloany amin’ny famazan-drivotra izay eo an-tanany. Izany asa izany dia tanterahin’ny Teniny.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Ao an-tànany ny fikororohana, ary hodioviny tsara ny famoloany, ka hangoniny ho any an-tsompitra ny variny.’ Matio 3:12. Io no iray tamin’ireo fotoanan’ny fanadiovana. Tamin’ny alalan’ny tenin’ny fahamarinana no nanasarahana ny akofa tamin’ny vary. Satria feno fiavonavonana sy fahamarinantenan-tena loatra izy ireo ka tsy nety handray fananarana, ary tia izao tontolo izao loatra ka tsy nety hanaiky fiainana feno fanetren-tena, dia maro no niala tamin’i Jesosy. Maro no mbola manao toy izany ihany ankehitriny. Tsapaina ankehitriny ny fanahy tahaka ny nanandramana ireo mpianatra tao amin’ny synagoga tany Kapernaomy. Rehefa ampidirina ao am-po ny fahamarinana, dia hitany fa tsy mifanaraka amin’ny sitrapon’Andriamanitra ny fiainany. Hitany fa ilaina ny fiovana tanteraka ao amin’ny tenany; nefa tsy manaiky handray ny asa mitaky fandavan-tena izy. Koa tezitra izy rehefa aharihary ny fahotany. Miala tafintohina izy, tahaka ny nandaozan’ireo mpianatra an’i Jesosy, sady nimonomonona hoe: ‘Mafy izany teny izany; iza no mahahaino izany?’” Ilay Fitiavan’ny taona rehetra, 392.
The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.
Ny hafatry ny ranonorana farany dia ilay “ady hevitra” ao amin’ny Habakoka toko faharoa, ary izy no tenin’ny fahamarinana izay manasaraka ny akofa amin’ny vary. Izany fisarahana izany no fanadiovana tanterahin’ny Iraky ny Fanekena. Ao amin’ny tantara Millerita, ny hafatry ny Daniela toko fahavalo, andininy faha-14, dia niteraka fanadiovana tamin’ny tsy fahatanterahany voalohany ka nahatonga ny fotoam-piandrasana ao amin’ny Habakoka toko faharoa sy ny fanoharana ny amin’ny virijina folo ao amin’ny Matio toko faha-25. Rehefa tanteraka tamin’ny farany ny hafatry ny Antso Amin’ny Misasakalina tamin’ny 22 Oktobra 1844, dia niteraka fanadiovana mbola lehibe kokoa izany. Tamin’izay no nahatongavan’ny Iraky ny Fanekena tampoka ka nanomboka ny fanadiovana sy ny fanamasinana farany. Ilay hetsika izay efa nandalo tamin’ny roa voalohany amin’ireo fanamasinana sy fanadiovana telo, dia tsy nahomby tamin’ny fahatelo ka nalefa ho any an-efitr’i Laodikia tamin’ny 1863.
In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.
Tamin’ny tantaran’ny Millerita dia nodiovina voalohany tamin’ny tenin’ny fahamarinana ny Protestanta; ary taorian’izany dia nodiovina, tamin’ny fahatongavan’ny hafatra fitsapana fahatelo, ny hetsiky ny anjely voalohany. Nefa ireo izay efa mpanorina ny tempolin’ny Millerita nandritra ny enina amby efapolo taona, hatramin’ny 1798 ka hatramin’ny 1844, dia tsy nahomby tamin’ny fitsapana fahatelo, izay tonga tamin’ny 22 Oktobra 1844, na dia nanatanteraka tanteraka ny fanoharana momba ireo virijina folo aza izy ireo.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
“Maro izay nivoaka hitsena ny Mpampakatra teo ambanin’ny hafatry ny anjely voalohany sy faharoa no nandà ny fahatelo, dia ilay hafatra farany fitsapana izay homena izao tontolo izao, ary toerana mitovy amin’izany no horaisina rehefa atao ny antso farany.
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
“Ny antsipirihany rehetra amin’ity fanoharana ity dia tokony hodinihina amim-pitandremana. Isika dia aseho na ho anisan’ny virijina hendry na ho anisan’ny virijina adala.” Review and Herald, 31 Oktobra 1899.
The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.
Ny tantara ara-paminaniana izay nanomboka tamin’ny fahatongavan’ilay anjely fahatelo tamin’ny 22 Oktobra 1844 dia tsy nahomby, ary nifarana tamin’ny fikomiana tamin’ny 1863 izany. Tamin’ny 1850, Rahavavy White dia nanoratra izao hafatra manaraka izao.
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Ny Tompo dia nanome ahy fahitana tamin’ny 26 Janoary, izay hotantaraiko. Hitako fa ny sasany tamin’ny olon’Andriamanitra dia dondrona sy rendremana; ary antsasaky ny mifoha ihany, ka tsy nahatsapa ny fotoana iainantsika ankehitriny; ary efa niditra ilay ‘lehilahy’ nitondra ny ‘borosy famafana vovoka’, ka ny sasany dia tandindomin-doza ho voafafa. Nitalaho tamin’i Jesosy aho mba hamonjy azy, mba hamela azy hitoetra elaela kokoa, ary mba havelany hahita ny loza mahatsiravina mananontanona azy, mba hahafahany miomana dieny tsy mbola tara loatra mandrakizay. Hoy ilay anjely: ‘Tonga ny fandringanana tahaka ny tadio mahery.’ Nitalaho tamin’ilay anjely aho mba hamindra fo sy hamonjy ireo izay tia izao tontolo izao, sy miraikitra amin’ny fananany, ary tsy vonona hisaraka aminy sy hahafoy izany mba hampandeha haingana ireo iraka amin’ny diany hamahana ny ondry noana, izay ho faty noho ny tsy fananan-kanina ara-panahy.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
“Rehefa nojereko ireo fanahy mahantra izay maty noho ny tsy fananana ny fahamarinana ankehitriny aho, ary ny sasany izay nilaza fa mino ny fahamarinana kosa namela azy ireo ho faty tamin’ny fitazonana ny fitaovana ilaina hampandrosoana ny asan’Andriamanitra, dia tena nampahory loatra izany fahitana izany, ka niangavy ny anjely aho mba hanaisotra izany amiko. Hitako fa rehefa niantso ny raharahan’Andriamanitra mba hanomezany ny ampahan’ny fananany sasany, tahaka ilay tovolahy nanatona an’i Jesosy, [Matio 19:16–22.] dia niala izy ireo sady nalahelo; ary tsy ho ela dia handalo ny loza manafotra ka handripaka tanteraka ny fananany rehetra, ary amin’izay dia ho tara loatra ny hanao sorona ny fananan-tany sy ny hametraka harena any an-danitra.” Review and Herald, 1 Aprily 1850.
In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.
Tamin’ny taona 1850, efa tonga sahady ilay lehilahy nitondra borosy fanadiovana vovoka. Tamin’ny 22 Oktobra 1844, dia tonga tampoka tao amin’ny tempoliny ny Iraky ny Fanekena, ary nanomboka ny asan’ny fanadiovana sy fanamasinana ny zanak’i Levy Izy.
We will continue this study in the next article.
Hanohy ity fandalinana ity isika ao amin’ny lahatsoratra manaraka.
“Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.
“Ankehitriny dia sedraina sy andramana ny fanahy, ary maro no mandalo amin’ilay tany nodiavin’ireo izay nahafoy an’i Kristy. Rehefa tsaraina amin’ny alalan’ny Teny izy, dia laviny ny Mpampianatra avy amin’Andriamanitra. Rehefa anarina izy noho ny fiainany tsy mifanaraka amin’ny fahamarinana sy ny rariny, dia miala amin’ny Mpamonjy; ary ny fanapahan-keviny, tahaka ny an’ireo mpianatra tafintohina, dia tsy ovana intsony mandrakizay. Tsy miara-mandeha amin’i Kristy intsony izy. Toy izany no fahatanterahan’ny teny hoe: ‘Ny fanovozany dia eo an-tànany, ary hodioviny tsara ny famoloany, dia hangoniny ao an-tsompitra ny vary-trazany.’” Signs of the Times, 15 Mey 1901.