The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.

Ny fampiharana in-telo an’i Elia dia mikasika ny hafatra, ny iraka, ary ny hetsika mandritra ny fe-potoanan’ny fitsarana mpanatanterak’Andriamanitra, izay manomboka amin’ny lalàna alahady any Etazonia ka mitohy mandra-pifaran’ny fotoam-pahasoavana. Io fitsarana mpanatanteraka io dia miha-mafy avy amin’ny vanim-potoana iray izay ifangaroan’ny fitsaran’Andriamanitra amin’ny famindram-po ka hatramin’ny fotoana izay handrotsahana ny fitsarany tsy misy famindram-po ao amin’ny loza fito farany.

The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.

Ny fampiharana in-telo ny amin’ilay iraka manomana ny làlana ho an’Ilay Iraky ny Fanekena dia manondro ny hafatra sy ny iraka ary ny hetsika mandritra ny vanim-potoana famaranana amin’ny fitsarana famotopotorana ataon’Andriamanitra, izay mamaritra ny vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina. Izany vanim-potoana izany dia mifarana amin’ilay lalàna Alahady izay ho avy tsy ho ela any Etazonia, amin’izay no iantombohan’ny fitsarana fanatanterahana ataon’Andriamanitra.

John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.

I Jaona Mpanao-batisa dia nanomana ny lalana ho an’i Kristy, Ilay Iraky ny Fanekena, mba hampiorina ny fanekena ho fahatanterahan’ny Daniela toko fahasivy, andininy fahafito amby roapolo. Tamin’izany no nanomanany koa ny lalana ho an’i Kristy mba ho tonga tampoka ao amin’ny tempoliny sy hanadio ny zanak’i Levy, izay nataony tany am-piandohana sy tany amin’ny fiafaran’ny asa fanompoany nandritra ny telo taona sy tapany. Ny fanadiovana ny tempoly ara-bakiteny dia tandindon’ny asany amin’ny fanadiovana ny tempolin’ny fanahy ao amin’ireo izay aseho ho zanak’i Levy.

His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.

Ny asa ara-bakiteny nataony tamin’ny fanadiovana ny tempoly dia fahatanterahan’ny faminaniana, ary raha notanterahiny izany asa izany ao amin’ny Jaona toko faharoa, andininy telo ambin’ny folo ka hatramin’ny roa amby roapolo, dia notarihin’ny Fanahy Masina ny mpianatra hahatsiaro andalan-teny iray tao amin’ny Testamenta Taloha izay anisan’ny asany tamin’ny fanadiovana sy fanesorana ny loto tao amin’ny mpianatra ho fahatanterahan’ny Malakia telo.

In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.

Ao amin’ilay andalan-teny ao amin’i Jaona, Kristy dia nanambara fa rehefa rava ny tempolin’ny tenanany, dia hatsangany indray izany ao anatin’ny telo andro. Ny fifanakalozana tamin’ireo Jiosy mpandahateny foana dia nanampy hoe ny fanavaozana ny tempoly ara-bakiteny izay notanterahin’i Heroda, ary izay vita tamin’io taona io indrindra, dia naharitra enina amby efapolo taona. Jesosy dia nanadio ny mpianany tamin’ny alalan’ny ohatra iray amin’ireo fitsipika mifandray amin’ny teny faminaniana izay napetrak’i Jesosy tao anatin’ny Teniny, tamin’ny asan’ny anjely sy ny Fanahy Masina ary ny mpaminany.

He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.

Izy no nanome ny ohatra ara-paminaniana fa ny ara-bakiteny dia maneho ny ara-panahy. Napetrany ny fanalahidy ara-paminaniana amin’ny isa hoe “enina amby efapolo,” ho tandindon’ny tempoly. “Enina amby efapolo” no isan’ny andro nitoeran’i Mosesy tany an-tendrombohitra nandray ny toromarika momba ny tempoly. “Enina amby efapolo” no isan’ny kromozoma mandrafitra ny tempolin’olombelona. “Enina amby efapolo” no isan’ny taona (1798 ka hatramin’ny 1844) izay tanteraka tamin’ny famerenana amin’ny laoniny ny tempoly ara-panahy izay efa voahosihosin’ny fanompoan-tsampy ary avy eo ny fanapahan’ny papa.

The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.

Ny fanadiovana roa natao tamin’ny tempoly dia ahitana ny tandindona fa ny telo andro dia mitovy amin’ny enina amby efapolo taona. Ahitana ao anatiny koa ny fitsipika fa ny ara-bakiteny dia maneho ny ara-panahy. Samy naneho fanatanterahana faminaniana sy faminaniam-pahatanterahana koa izany. Ireo fanadiovana roa ireo dia maneho fahamarinana izay tsy takatry ny antokon’olona iray, nefa ambara amin’ny antokon’olona iray hafa.

The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.

Ny fanadiovana roa dia manondro vanim-potoana iray izay efa simba ny fiangonan’Andriamanitra ka tonga amin’ny ambaratonga maha-“tarana-mpijangajanga sy menarana” azy, izay mitady famantarana, nefa ny famantarana dia hazavaina mivantana aminy, satria ny famantarana tokana izay homena dia ny famantarana ny fandravana ny tempoly izay hatsangana indray ao anatin’ny telo andro.

O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.

Ry taranaky ny menarana, hataonareo ahoana no hiteny zava-tsoa, nefa ratsy ianareo? fa avy amin’ny haben’izay mameno ny fo no itenenan’ny vava.... Ary tamin’izany ny sasany tamin’ny mpanora-dalàna sy ny Fariseo namaly ka nanao hoe: Mpampianatra ô, te-hahita famantarana avy aminao izahay. Fa Izy namaly ka nanao taminy hoe: Taranaka ratsy sy mpijangajanga no mitady famantarana; nefa tsy homena famantarana izy, afa-tsy ny famantaran’i Jona mpaminany; fa tahaka an’i Jona izay tao an-kibon’ny trozona hateloana sy hateloana alina, dia ho tahaka izany koa ny Zanak’olona, ka hitoetra hateloana sy hateloana alina ao am-pon’ny tany. Matio 12:34, 38–40.

All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.

Ireo dinamika ara-paminaniana rehetra ireo dia aseho ao amin’ireo fahatanterahana telo rehetra amin’ny fahatongavan’ny Iraky ny Fanekena tampoka ho ao amin’ny tempoliny, tahaka izay nataony ao amin’ny Jaona toko faharoa.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Ary efa akaiky ny Paskan’ny Jiosy, dia niakatra nankany Jerosalema Jesosy; ary hitany teo an-kianjan’ny tempoly izay nivarotra omby sy ondry ary voromailala, ary ireo mpanakalo vola nipetraka teo. Ary rehefa nanao karavasy tamin’ny tady madinika Izy, dia noroahiny hiala tao an-tempoly izy rehetra, mbamin’ny ondry sy ny omby; ary nararany ny volan’ny mpanakalo vola, sady nazerany ny latabatra; ary hoy Izy tamin’ireo nivarotra voromailala: Esory eto ireo zavatra ireo; aza atao tranon-barotra ny tranon’ny Raiko. Ary tsaroan’ny mpianany fa voasoratra hoe: Ny firehetan’ny tranonao no mihinana ahy. Dia namaly ny Jiosy ka nanao taminy hoe: Famantarana inona no asehonao aminay, nohon’ny nanaovanao izao zavatra izao? Jesosy namaly ka nanao taminy hoe: Ravao ity tempoly ity, ary haoriko indray ao anatin’ny telo andro izany. Dia hoy ny Jiosy: Enina amby efa-polo taona no nanaovana ity tempoly ity, ka ianao va hanorina azy indray ao anatin’ny telo andro? Fa ny tempolin’ny tenany no nolazainy. Koa rehefa nitsangana tamin’ny maty Izy, dia tsaroan’ny mpianany fa efa nilaza izany taminy Izy; ary nino ny Soratra Masina izy sy ny teny izay nolazain’i Jesosy. Jaona 2:13–22.

The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.

Ilay Iraky ny Fanekena dia natao hanadio ary koa hanadio amin’ny fandoroana ny zanak’i Levy tahaka ny “volafotsy,” izay maneho ny Tenin’Andriamanitra, sy ny “volamena,” izay maneho ny finoana. Ilay Iraky ny Fanekena dia hanadio ny mpianany amin’ny fampitomboana ny “finoany” ao amin’ny “teniny” ara-paminaniana. Izany teny ara-paminaniana izany dia natao hanadio, nefa koa hanadio amin’ny fandoroana. Ny Teniny ara-paminaniana dia maneho fitsapana mandrakariva, ary amin’ny alalan’ny Teniny ara-paminaniana no anadiovana amin’ny fandoroana ny zanak’i Levy amin’ny fotoana izay ihatongavany tampoka ao amin’ny tempoliny.

“‘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.

“‘Ny angady famolahana dia eo an-tànany, ary hodioviny tanteraka ny famoloany, ka hangoniny ho ao an-tsompitra ny vary-trazany.’ Matio 3:12. Iray tamin’ireo fotoan’ny fanadiovana izany. Tamin’ny tenin’ny fahamarinana no nanasarahana ny akofa tamin’ny vary. Satria be zava-poana loatra sy nanamarina tena loatra izy ireo ka tsy handray fananarana, tia izao tontolo izao loatra ka tsy hanaiky fiainam-panetrentena, maro no niala tamin’i Jesosy. Maro no mbola manao izany ihany ankehitriny. Sedraina anio ny fanahy tahaka ny nanandramana ireo mpianatra tao amin’ny synagoga tany Kapernaomy. Rehefa ampiharina amin’ny fo 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 vonona handray ny asa mitaky fandavan-tena izy. Koa tezitra izy rehefa aseho ny fahotany. Miala izy ka tafintohina, tahaka ireo mpianatra izay nandao an’i Jesosy sady nimonomonona hoe: ‘Mafy izany teny izany; iza no mahahaino izany?’” Ilay Fitiavan’i Jesosy, 392.

Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.

Ireo “fanahy izay nozahan-toetra” tao amin’“ny synagoga tany Kapernaomy” dia nandà tsy hahatakatra fa rehefa nilaza taminy Kristy fa tsy maintsy mihinana ny nofony sy misotro ny ràny izy ireo, dia nampiasa ny tenany ara-bakiteny Izy mba hampitana fahamarinana ara-panahy. Izany dia ilay fanehoana ara-paminaniana mitovy indrindra nataony momba ny tempoly ao amin’ny Jaona toko faharoa. Rehefa nekena ho “teny sarotra izany” ny foto-kevitra milaza fa ny ara-bakiteny no mialoha sy misolo tena ny ara-panahy, ka tsy nety “hihaino” izany izy ireo, dia nihemotra ka tsy niara-nandeha taminy intsony. Izany dia nitranga tao amin’ny Jaona toko fahenina, andininy enina amby enimpolo (666), izay maneho ny lalàn’ny Alahady ho avy tsy ho ela, izay nanehoana mialoha tamin’ny 22 Oktobra 1844, ary izany indray dia nanehoana mialoha tamin’ny hazo fijalian’i Kalvary.

From that time many of his disciples went back, and walked no more with him. John 6:66.

Hatramin’izany andro izany dia maro tamin’ny mpianany no nihemotra ka tsy niara-nandeha taminy intsony. Jaona 6:66.

In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.

Ao amin’ny toko faharoa ao amin’ny Jaona, ny Fanahy Masina no nitarika ny sain’ny mpianatra mba “hahatsiaro” ny faminaniana izay mamaritra ny fahazotoan’Andriamanitra, ary ny teny hoe “mazoto” dia ilay teny mitovy amin’ny hoe “saro-piaro” na amin’ny teny Hebreo na amin’ny teny Grika.

For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.

Fa ny zotom-po noho ny tranonao no nandany ahy; ary ny fanaratsian’izay nanaratsy Anao dia nihatra tamiko. Salamo 69:9.

God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.

Ny zotom-pon’Andriamanitra, izay fitsiriritany masina, dia maneho ny singa iray amin’ny toetran’Andriamanitra amin’ny maha-Andriamanitra saro-piaro Azy, izay anehoana izany fitsiriritany izany amin’ny taranaka fahatelo sy fahefatra amin’izay mankahala Azy. Ao amin’ny toko faharoa ao amin’i Jaona, ny Fanahy Masina dia nametraka fa ny fanadiovana tanterahin’ny Iraky ny Fanekena dia miseho amin’ny taranaka fahefatra sy farany, na dia mbola misy hatrany aza ny sasany amin’ny taranaka fahatelo mbola mijoro, rehefa feno ny kapoakan’ny taranaka farany. Izany taranaka izany dia taranaka mpijangajanga sy menarana.

Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.

Moses dia naneho ny taranaka fahefatra, ary tamin’izany no nandraisan’i Moses, nandritra ny enina amby efapolo andro, ny fampianarana momba ny fananganana ny tempoly. Tamin’izany andro izany no nandraisany ny lalàna, izay ao amin’ny didy faharoa no amantarana fa ny fialonan’Andriamanitra dia miseho amin’ny taranaka fahatelo sy fahefatra.

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

Dia nanao tamin’i Abrama hoe: Fantaro marina tokoa fa ny taranakao dia ho vahiny any amin’ny tany izay tsy azy, ka hanompo azy; ary hampahoriany efa-jato taona izy. Ary ny firenena izay hotompoiny kosa dia hotsaraiko; ary rehefa afaka izany, dia hivoaka izy amin’ny fananana be. Fa ianao kosa handeha ho any amin’ny razanao amim-piadanana; halevina amin’ny fahanterana tsara ianao. Fa amin’ny taranaka fahefatra dia hiverina aty indray izy; fa mbola tsy tanteraka ny heloky ny Amorita. Genesisy 15:13–16.

In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.

Tamin’ny taranaka farany tamin’ny Isiraely fahiny dia naorina ny tempolin’ny fiangonana kristiana, izay nantsoin’i Petera hoe “trano ara-panahy.” Nandritra izany tantara izany dia naneho ny fialonany indroa Andriamanitra, raha tamin’ny zotom-pony no nanadiovany ny tempoly. Tamin’ny 1844 Andriamanitra dia nanangana ny tempoly ara-panahin’ny Millerita, ary indray mandeha koa Izy dia nandalo ny vahoaka voafidy teo aloha. Tamin’izany tantara izany dia tonga tampoka tamin’ny 22 Oktobra 1844 ny Iraky ny Fanekena.

His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.

Ny fisehoany dia efa nomanina mialoha tamin’ny alalan’ny asa fanompoan’i William Miller. Raha nanakaiky ny 22 Oktobra 1844 ny Protestanta sy ny Millerita, dia sokajy roa no nozahan-toetra. Tonga tamin’ny fotoan’ny farany ny fitsapana ny Protestanta, tamin’ny fahatongavan’ny anjely voalohany tamin’ny 1798. Rehefa naorina tamin’ny endrika voafaritra tsara tamin’ny 1831 ilay hafatra izay natao sady “hanadio no hanadio tanteraka” ny zanak’i Levy, dia nanomboka ny fizahan-toetra ny Protestanta, raha vao nomen-kery ny hafatry ny anjely voalohany tamin’ny 11 Aogositra 1840. Tamin’ny 19 Aprily 1844, dia tsy nahazaka ny fitsapana ny Protestanta, ka tonga zanakavavin’i Babylona.

The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.

Avy eo dia tonga ny anjely faharoa, ka voasedra tamin’izany ny finoan’ny Millerita, ary tanteraka ny fanadiovana sy ny fanesorana ny loto. Rehefa nomen-kery ny hafatry ny anjely faharoa tao amin’ny fivoriana an-toby tao Exeter tamin’ny faharoa ambin’ny folo ka hatramin’ny fahafito ambin’ny folo Aogositra, dia tanteraka ny fizahan-toetra tamin’ny fisarahana teo amin’ireo Millerita hendry sy ireo Millerita adala.

The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.

Ny fanavahana ny hendry sy ny adala dia ny diloilo, izay hafatra ara-paminaniana momba ny Antsoantso amin’ny Mamatonalina. Rehefa tonga ny anjely fahatelo tamin’ny 22 Oktobra 1844, dia efa naorina ny tempoly (tao anatin’ny enina amby efapolo taona). Tamin’izany fotoana izany dia tonga tampoka tao amin’ny tempoliny Ilay Iraky ny Fanekena.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Ny fahatongavan’i Kristy amin’ny maha-Mpisoronabe antsika Azy ho ao amin’ny toerana masina indrindra, ho amin’ny fanadiovana ny fitoerana masina, araka izay aseho ao amin’ny Daniela 8:14; ny fahatongavan’ny Zanak’olona ho eo amin’ny Anti-dahy, araka izay aseho ao amin’ny Daniela 7:13; ary ny fahatongavan’ny Tompo ho ao amin’ny tempoliny, araka izay nambaran’i Malakia mialoha, dia famaritana ny tranga iray ihany; ary izany koa no asehon’ny fahatongavan’ny mpampakatra ho amin’ny fampakaram-bady, izay nofaritan’i Kristy tao amin’ny fanoharana ny amin’ny virijina folo, ao amin’ny Matio 25.” The Great Controversy, 426.

It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.

Tamin’izay no nanombohan’Ilay Iraky ny Fanekena ny asany fanadiovana sy fanesorana ny loto teo amin’ireo mpianatra Millerita, izay aseho ao amin’ny Malakia toko fahatelo ho zanak’i Levy.

“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 nandeha hitsena ny Mpampakatra teo ambanin’ny hafatry ny anjely voalohany sy faharoa no nandà ny hafatra fahatelo, dia ny hafatra fitsapana farany 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.

“Tokony hodinihina amim-pitandremana ny tsipiriany rehetra amin’ity fanoharana ity. Isika dia aseho na amin’ny alalan’ny virijina hendry, na amin’ny alalan’ny virijina adala.” Review and Herald, October 31, 1899.

When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?

Rehefa nohamafisin’ny hafatry ny anjely voalohany tamin’ny 11 Aogositra 1840, dia maro be no niombona tamin’ny hetsika Millerita. Avy eo, tamin’ny 19 Aprily 1844, dia nisy vondrona lehibe niala tamin’ilay hetsika. Tamin’ny 22 Oktobra 1844, ny fijery nentin-drazana dia milaza fa nisy tokony ho fanahy dimampolo teo ho eo izay niditra tamin’ny finoana ho ao amin’ny Efitra Indrindra Masina. Raha heverina fa tokony ho dimampolo eo ho eo ny isan’ireo fanahy izay nanaraka voalohany ny fahazavan’ny anjely fahatelo, inona no dikan’izany rehefa ampahafantarina antsika fa “maro” tamin’ireo izay nanaiky ny hafatry ny anjely voalohany sy faharoa no “nandà ny fahatelo, dia ny hafatra farany fizahan-toetra”?

The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.

Tonga tampoka tao amin’ny tempoliny ny Iraky ny Fanekena ka nanokatra ny fahazavan’ny fitoerana masina any an-danitra sy ny hafatry ny anjely fahatelo ho an’ireo dimampolo izay nanohy niditra tao amin’ny fanandraman’ny anjely fahatelo, nefa dia niparitaka izy ireo tamin’ny voalohany. Ny fahadisoam-panantenany tamin’izany dia lehibe kokoa noho ny fahadisoam-panantenana voalohany, na dia ampahafantarin’i Rahavavy White antsika aza fa ny fahadisoam-panantenany dia tsy lehibe tahaka ny an’ny mpianatra taorian’ny hazo fijaliana.

In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.

Amin’ireo tantara mirazotra roa ireo, Kristy dia nanokatra ny Teniny ara-paminaniana tamin’ireo izay diso fanantenana, ary tamin’ny taona 1850, Sister White dia nilaza fa naseho taminy fa ny Tompo tamin’izany dia naninjitra indray ny tànany mba hanangona ny olony.

“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

“Tamin’ny 23 Septambra, [1850], dia nasehon’ny Tompo ahy fa efa naninjitra ny tànany fanindroany Izy mba hamerenany ny sisa amin’ny olony, ary tsy maintsy hampitomboina avo roa heny ny ezaka amin’izao andro fanangonana izao. Tamin’ny andro fanaparitahana dia nokapohina sy nozarazaraina Isiraely; fa ankehitriny kosa, amin’ny andro fanangonana, Andriamanitra no hanasitrana sy hamatotra ny ferin’ny olony. Tamin’ny fanaparitahana, ny ezaka natao hampielezana ny fahamarinana dia zara raha nisy vokany, ka zara raha nahavita kely na tsy nahavita na inona na inona; fa amin’ny fanangonana, rehefa napetrak’Andriamanitra ny tànany mba hanangonana ny olony, ny ezaka hampielezana ny fahamarinana dia hanana ny vokatra izay nokendrena ho azony. Tokony hiray saina sy hazoto amin’ny asa ny rehetra. Hitanay fa mahamenatra raha misy miresaka ny amin’ny fanaparitahana mba haka ohatra hitondrana antsika ankehitriny amin’ny fanangonana; fa raha tsy manao mihoatra ho antsika izao Andriamanitra noho izay nataony tamin’izany, dia tsy ho voaangona mihitsy Isiraely. Ilaina tahaka ny fitoriana ihany koa ny hamoahana ny fahamarinana amin’ny taratasy.” Review and Herald, 1 Novambra, 1850.

At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.

Teo amin’ny hazo fijaliana no niparitahan’ny mpianatra, ary tao anatin’izany tantara izany, telo andro tatỳ aoriana, dia nanomboka nanangona indray ny mpianany izay efa niparitaka Izy. Tokony ho telo taona teo ho eo taorian’ny fiafaran’ny taona 1844 no nanombohan’i Kristy nanangona ny ondriny izay efa niparitaka. Tao anatin’izany tantara izany no nitarihany ny olony hanomboka ny asan’ny famoahana boky sy hanonta ny faharoa amin’ireo tabilao roa an’i Habakoka, izay novokarina tamin’ny faran’ny taona 1850, ary avy eo dia natolotra hamidy tao amin’ny Review and Herald, tamin’ny Janoary 1851.

The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.

Ny tabilao 1843 dia fanehoana ara-batana ny hafatra izay nanadio ny tempoly, ka natsangana tao amin’ny tantaran’ny hafatry ny anjely voalohany sy faharoa. Tamin’ny fahatongavan’ny anjely fahatelo, dia nokasain’Andriamanitra hamita ny asany sy hitondra ny olony hody; nefa nikomy izy ireo tahaka an’i Isiraely fahiny, ka na Isiraely fahiny na Isiraely ankehitriny dia samy notendrena hivezivezy any an-efitra. Raha nanohy tamin’ny finoana ireo Advantista izay nanaiky ny fahazavan’ny anjely fahatelo tany am-boalohany, nitondra ny fanehoana ara-batana ny hafany, izay ny tabilao 1850, dia ho azony natao ny nampiditra ny fiavian’i Jesosy fanindroany ka nody an-trano izy ireo. Nefa voatendry hamerina ny tantaran’i Josoa sy Kaleba ary ireo mpisafo folo tsy nahatoky izy ireo.

“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

“Raha nitana mafy ny finoany ny Advantista taorian’ilay fahadisoam-panantenana lehibe tamin’ny 1844, ka nanohy niara-nandroso tamin’ny firaisam-po tao amin’ny fitarihan’Andriamanitra niharihary, nandray ny hafatry ny anjely fahatelo ary nanambara izany tamin’izao tontolo izao tamin’ny herin’ny Fanahy Masina, dia ho nahita ny famonjen’Andriamanitra izy, ny Tompo ho niasa tamim-pahagagana lehibe niaraka tamin’ny ezaka nataony, ho vita ny asa, ary Kristy ho efa tonga talohan’izao handray ny olony ho amin’ny valisoany. Fa tamin’ilay fotoana nisian’ny fisalasalana sy ny tsy fahazoana antoka izay nanaraka ny fahadisoam-panantenana, maro tamin’ireo mpino ny fiavian’i Kristy no nandao ny finoany.... Noho izany dia voasakan’ny sakana ny asa, ary navela tao amin’ny haizina izao tontolo izao. Raha niray hina tamin’ny didin’Andriamanitra sy ny finoan’i Jesosy ny Advantista rehetra, ho hafa lavitra toy inona ny tantarantsika!” Evangelism, 695.

John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.

Jaona Mpanao-batisa sy i William Miller dia nanomana ny lalana mba hahatongavan’i Kristy tampoka hanadio vahoaka iray izay hitondra ny hafatry ny famonjena eo ambanin’ny herin’ny Fanahy Masina ho amin’izao tontolo izao manontolo. Nahatanteraka ny fanendrena azy ny mpianatr’i Kristy, fa ny fiandohan’ny Advantisma kosa tsy nahatanteraka izany. Tamin’ny 1856 dia efa latsaka tao anatin’ny toetry ny Laodikia izy ireo, nandà ny fahazavana mandroso momba ny “fito heny”, ary tamin’ny 1863 dia nanomboka ny fizotran’ny fikomiana miha-mitombo izy ireo, ka nitohy hatramin’ny lalàna Alahady ho avy tsy ho ela. Ny fikomiana tamin’ny 1863 dia nasehon’ny tandindon’ny fikomian’ireo mpitsikilo folo. Tamin’ny faran’ny efapolo taona nivezivezena tany an-efitra dia naverina nentina teo amin’ilay fitsapana ihany koa ny Isiraely fahiny, ka izany no nanome ohatra ny amin’ny famerenana an’i Isiraely maoderina ho eo amin’ilay fitsapana tany am-piandohana.

The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.

Ny fikomian’ireo mpitsikilo folo tany Kadesy dia naverina indray tany Kadesy, efapolo taona tatỳ aoriana. Ny fikomian’ireo mpitsikilo folo izay niteraka ny efapolo taona nivezivezeny tany an-efitra dia maneho ny fikomiana tamin’ny 1863, rehefa niteraka ny fivezivezeny manokana tany an-efitry Laodikia i Isiraely maoderina. Tamin’ny faran’ny efapolo taona dia nentina niverina tany Kadesy indray i Isiraely fahiny, ka izany no manondro fa ny fitsapana izay nanadio ny Advantisma Millerita tamin’ny fikomiana tamin’ny 1863 dia haverina indray rehefa tonga tampoka ao amin’ny tempoliny indray ny Iraky ny Fanekena.

We will continue this study in the next article.

Hohizantsika amin’ny lahatsoratra manaraka ity fandalinana ity.

“In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.

“Tamin’ny fandresena an’i Gileada sy Basana dia maro no nahatsiaro ireo zava-nitranga izay efa ho efa-polo taona talohan’izany no, tao Kadesy, nanameloka ny Isiraely hirenireny ela tany an-efitra. Hitany fa marina tamin’ny lafiny maro ny tatitra nentin’ireo mpisafo ny amin’ny Tany Nampanantenaina. Nisy manda ny tanàna sady tena lehibe, ary nonenan’ny goavambe, ka raha oharina amin’ireny dia toy ny kely dia kely ny Hebreo. Nefa hitany ankehitriny fa ny fahadisoana nahafaty nataon’ny razany dia ny tsy fahatokisany ny herin’Andriamanitra. Izany ihany no nanakana azy tsy hiditra avy hatrany tao amin’ilay tany tsara.”

“When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.

“Raha tamin’ny fotoana voalohany niomanany hiditra tao Kanana izy ireo, dia vitsy lavitra ny fahasahiranana nanodidina izany raharaha izany noho ny ankehitriny. Efa nampanantena ny olony Andriamanitra fa raha mankatò ny feony izy, dia handeha eo alohany sy hiady ho azy; ary halefany koa ny fanenitra handroaka ny mponina amin’izany tany izany. Tsy mbola nifoha tamin’ny ankapobeny ny tahotry ny firenena, ary kely ny fiomanana natao hanoherana ny fandrosoan’izy ireo. Fa rehefa nasain’i Jehovah handroso Israely ankehitriny, dia tsy maintsy nandroso nanohitra fahavalo mailo sy mahery izy, ary tsy maintsy niady tamin’ny tafika lehibe sy voaofana tsara izay efa niomana hanohitra ny fanatonany.

“In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.

“Tamin’ny fifanandrinany tamin’i Oga sy Sihona dia nentina ho eo amin’ilay fizahan-toetra mitovy ihany ny vahoaka, izay nahitan’ny razany tsy fahombiazana miharihary tokoa. Kanefa tamin’izany fotoana izany dia mafy lavitra noho ilay tamin’ny fotoana nandidian’Andriamanitra an’i Isiraely handroso ny fitsapana. Ny zava-tsarotra teny amin’ny lalany dia nitombo be hatramin’ny nandavany tsy handroso, fony nasaina nanao izany tamin’ny anaran’i Jehovah izy. Toy izany no mbola fizahan’Andriamanitra ny olony mandraka ankehitriny. Ary raha tsy mahazaka ny fitsapana izy, dia entiny indray ho eo amin’io teboka io ihany; ary amin’ny fanindroany dia hanakaiky kokoa ny fitsapana sady ho mafy noho ilay teo aloha. Mitohy izany mandra-pahatongan’izy ireo hahazaka ny fizahan-toetra; na raha mbola mikomy ihany izy, dia esorin’Andriamanitra aminy ny fahazavany ka avelany ao amin’ny maizina izy.” Patriarka sy Mpaminany, 436, 437.