We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.
Isika dia efa nandinika ny fampiharana in-telo ny faminaniana. Ataontsika izany mba hamantarana fa, rehefa novahan’ny Tompo tombo-kase ny andininy enina farany ao amin’i Daniela 11 tamin’ny firodanan’ny Firaisana Sovietika tamin’ny “fotoan’ny farany” tamin’ny 1989, dia nisy “fitomboan’ny fahalalana” novokarina izay natao hitsapana io taranaky ny vahoakan’Andriamanitra io.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ary hoy Izy nanao hoe: Mandehana amin’ny alehanao, ry Daniela; fa mihidy sy voaisy tombo-kase ny teny mandra-pahatongan’ny andro farany. Maro no hodiovina sy hatsatsika ho fotsy ary hotsapaina; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahalala; fa ny hendry no hahalala. Daniela 12:9, 10.
Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).
Isaky ny mamoha fahamarinana iray ny Liona avy amin’ny firenen’i Joda, dia miasa Satana hanohitra ny hafatra. Ny fanoherana natao tamin’ireo fahamarinana nambara tao amin’ireo andininy farany ao amin’ny Daniela toko fahairaika ambin’ny folo dia nanery hanao fandalinana lalindalina kokoa ny amin’ireo fahamarinana mifandray amin’ireo andininy ireo, mba tsy haharitra ny fiarovana voamasina manoloana ireo fahadisoana naroso hanimba ny fahamarinana nambara. Ny iray tamin’ireo foto-kevitra naseho mazava teo afovoan’izany adihevitra izany dia ny fampiharana in-telo ny faminaniana. Tamin’ny voalohany dia fantatra izany teo amin’ny fifandraisany amin’ny filàna ny ho marina momba izay asehon’“ny isan’andro” ao amin’ny bokin’i Daniela (fanompoan-tsampy), sy ny tantara marina mifandray amin’ny “fanesorana ny isan’andro” (508 AD).
The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.
Ny fanekena ireo hery telo mandrava ho toy ny rafitra iorenan’ny faminaniana, izay mifanandrify amin’ny rafitra Millerita momba ny faminaniana amin’ny maha ireo hery roa voalohany mandrava azy, ary ny fanondroan’ny Millerita ny “isan’andro” ho fanompoan-tsampy, dia nanome tantara iray mifanaraka amin’ireo andininy enina farany ao amin’ny Daniela toko faha‑iraika ambin’ny folo, araka ny nolazain’i Sister White fa tokony ho izy. Koa ny fanoherana ny fahalalana mbola tsy voaseho tamin’ny fotoanan’ny farany tamin’ny 1989 dia namokatra fahazavana lehibe kokoa, satria nitombo ny fahalalana, ary koa namaritra fitsipika manokana ho an’ny fivezivezen’ny hafatry ny anjely fahatelo, izay nifanandrify tamin’ny fivoaran’ireo fitsipika faminaniana sasany izay novorina sy nampiharina tao amin’ny fivezivezen’ny anjely voalohany nataon’i William Miller.
We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.
Efa nodinihintsika ny fampiharana intelo amin’ireo Roma telo, ireo fianjerana telo an’i Babylona, ary ireo Elia telo, ary ankehitriny dia iresahantsika ireo iraka telo izay manomana ny lalana ho an’ilay Iraky ny Fanekena. Efa hitantsika ny fifanindriana sy ny fitoviana akaiky eo amin’ireo Roma telo sy ireo fianjerana telo an’i Babylona, ary koa ny fitoviana akaiky amin’ireo Elia telo sy ireo iraka telo izay manomana ny lalana. Amin’ny andro farany, i William Miller sy Future for America dia samy maneho ny Elia fahatelo ary koa ny iraka fahatelo izay manomana ny lalana. Mandrakariva i Jesosy no maneho ny faran’ny zavatra iray amin’ny fiandohan’ny zavatra iray, ary ny hetsiky ny anjely voalohany dia mitovy laharana amin’ny hetsiky ny anjely fahatelo.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Efa nomen’Andriamanitra eo amin’ny filaharan’ny faminaniana ny toeran’ny hafatry ny Apokalypsy 14, ary ny asany dia tsy tokony hitsahatra mandra-pahatapitry ny tantaran’ity tany ity. Ny hafatry ny anjely voalohany sy faharoa dia mbola fahamarinana ho an’izao andro izao, ary tokony handeha mifanaraka amin’ity manaraka ity. Ny anjely fahatelo dia manambara ny fampitandremany amin’ny feo mahery. ‘Rehefa afaka izany zavatra izany,’ hoy Jaona, ‘dia nahita anjely anankiray hafa nidina avy tany an-danitra aho, nanana hery lehibe; ary nohazavain’ny voninahiny ny tany.’ Ao amin’izany fanazavana izany no iraisan’ny fahazavan’ireo hafatra telo rehetra.” The 1888 Materials, 803, 804.
The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”
Ny fihetsik’ireo anjely voalohany sy faharoa dia notarihin’i William Miller. Rahavavy White dia manondro an’i Miller ho “iraka voafidy.”
“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.
“I William Miller dia nampihorohoro ny fanjakan’i Satana, ary ilay fahavalo lehibe dia nitady tsy hanohitra fotsiny ny herin’ny hafatra, fa handringana ny iraka nitondra izany mihitsy aza.” Spirit of Prophecy, boky faha-4, 219.
She also identifies that Miller had been typified by both Elijah and John the Baptist.
Izy koa dia manondro fa i Miller dia voatondro mialoha tamin’ny alalan’i Elia sy Jaona Mpanao Batisa.
“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 maro no voatarika handray ny fahamarinana 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-kazon’ny hazo, ary hiantso ny olona hamoa voa mendrika ny fibebahana.” Early Writings, 233.
John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.
Jaona Mpanao-batisa, izay araka an’i Jesosy no Elia faharoa, dia ilay iraka voalohany koa izay tsy maintsy nanamboatra ny lalana ho an’Ilay Iraky ny Fanekena. Koa miharihary fa ny fihetsiky ny anjely fahatelo dia hanana “iraka voafidy.” Io iraka io dia efa nanehoana mialoha tamin’ny alalan’i Elia sy Jaona Mpanao-batisa ary William Miller. Miaraka amin’i Miller, ireo iraka voafidy roa ireo dia maneho ny fiandohana sy ny fiafaran’ny fihetsiky ny anjely telo ao amin’ny Apokalypsy fahaefatra ambin’ny folo, ary amin’izany dia samy maneho miaraka na ny Elia fahatelo sy ilay iraka fahatelo izay hanamboatra ny lalana ho an’Ilay Iraky ny Fanekena.
To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.
Ny fandavana ny hafatry ny iraka voafidy na eo am-piandohana na eo amin’ny fiafarana dia fahafatesana, ary ny hafatry ny Future for America dia miorina amin’ny fampiharana ara-paminaniana ny hoe “line upon line,” izay no fomba fiasa amin’ny ranonorana farany. Amin’ny alalan’ny fampiharana ny hoe “line upon line” dia apetraka ho voaporofo fa ny hetsika Millerite dia tandindon’ny hetsika Future for America. Iray amin’ireo waymark ao amin’ny tantara Millerite i William Miller, ilay “chosen messenger.” Ny mandà izany waymark izany dia mandà ny hafatra, koa amin’ny alalan’ny fiandohana sy ny fiafaran’ny Adventisma no anorenana fa ny fandavana ny iraka dia fandavana ny hafatra koa, satria ny hafatra no manondro iraka voafidy. Koa noho izany, ny mandà ny hafatra dia mandà ny iraka, ary ny mandà ny iraka dia mandà ny hafatra. Raha tsy misy mpandihy, dia tsy misy dihy.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Naverina tamiko indray aho ho amin’ny fitoriana ny fihavian’i Kristy voalohany. Jaona dia nirahina tamin’ny fanahy sy ny herin’i Elia hanomana ny lalan’i Jesosy. Ireo izay nandà ny fanambaran’i Jaona dia tsy nahazo tombontsoa tamin’ny fampianaran’i Jesosy. Ny fanoherany ny hafatra izay nanambara mialoha ny fihaviany no nametraka azy teo amin’ny toerana izay tsy nahafahany nandray mora foana ny porofo mahery indrindra fa Izy no Mesia. Satana no nitarika ireo izay nandà ny hafatr’i Jaona handeha lavidavitra kokoa hatrany, ka handà sy hanombo ny Kristy. Tamin’ny nanaovany izany dia nametraka ny tenany teo amin’ny toerana izay tsy nahafahany nandray ny fitahiana tamin’ny andro Pentekosta, izay tokony ho nampianatra azy ny lalana mankany amin’ny fitoerana masina any an-danitra. Ny triatry ny efitra lamba tao amin’ny tempoly dia nampiseho fa tsy horaisina intsony ny fanatitra sy ny fombafomba jiosy. Efa natolotra Ilay Fanatitra lehibe ary efa nekena, ary ny Fanahy Masina izay nidina tamin’ny andro Pentekosta dia nitondra ny sain’ny mpianatra hiala tamin’ny fitoerana masina etỳ an-tany ho any amin’ilay fitoerana masina any an-danitra, izay nidiran’i Jesosy tamin’ny rany manokana, mba handrotsahany amin’ny mpianany ny soa azo avy amin’ny fanavotany. Nefa ny Jiosy kosa dia navela tao amin’ny aizina tanteraka. Very avokoa ny fahazavana rehetra izay mety ho nananany momba ny drafi-pamonjena izy, nefa mbola natoky ihany tamin’ny sorona sy fanatitra tsy misy ilàna azy. Efa nisolo ny etỳ an-tany ilay fitoerana masina any an-danitra, kanefa tsy nanana fahalalana izany fiovana izany izy. Koa noho izany dia tsy nahazo tombontsoa tamin’ny fanelanelanan’i Kristy tao amin’ny fitoerana masina izy.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Maro no mijery amin-tahotra ny nandehanan’ny Jiosy tamin’ny nandavany sy nanomboany an’i Kristy teo amin’ny hazo fijaliana; ary rehefa mamaky ny tantaran’ny fanararaotana mahamenatra natao taminy izy, dia mihevitra fa tia Azy, ary tsy ho nandà Azy tahaka ny nataon’i Petera, na ho nanombo Azy tahaka ny nataon’ny Jiosy. Kanefa Andriamanitra, Izay mamaky ny fon’ny olona rehetra, dia nampandalo fitsapana izany fitiavana an’i Jesosy izay nilazany fa tsapany izany. Nijery tamin’ny fahalianana lalina indrindra ny lanitra rehetra ny fandraisana ny hafatry ny anjely voalohany. Nefa maro izay nilaza ho tia an’i Jesosy, ary nandatsa-dranomaso rehefa namaky ny tantaran’ny hazo fijaliana, no naneso ny vaovao mahafaly ny amin’ny fihaviany. Raha tokony handray ny hafatra tamin-kafaliana izy, dia nilaza fa fitaka izany. Nankahala ireo izay tia ny fisehoany izy ary nandroaka azy hiala tamin’ny fiangonana. Ireo izay nandà ny hafatra voalohany dia tsy afaka nandray soa tamin’ny faharoa; ary tsy nahazoany soa koa ny antso amin’ny misasakalina, izay natao hanomanana azy hiditra miaraka amin’i Jesosy amin’ny alalan’ny finoana ao amin’ny fitoerana masina indrindra ao amin’ny fitoerana masina any an-danitra. Ary tamin’ny nandavany ireo hafatra roa teo aloha, dia nampahamaiziny toy izany ny fahalalany, ka tsy mahita hazavana ao amin’ny hafatry ny anjely fahatelo izy, izay mampiseho ny lalana mankany amin’ny fitoerana masina indrindra. Hitako fa tahaka ny nanomboan’ny Jiosy an’i Jesosy no nanomboan’ireo fiangonana amin’ny anarany fotsiny ireo hafatra ireo; ary noho izany dia tsy manana fahalalana ny amin’ny lalana mankany amin’ny fitoerana masina indrindra izy, ary tsy afaka handray soa amin’ny fanelanelanan’i Jesosy any. Tahaka ny Jiosy, izay nanatitra ny fanatitra tsy misy ilàna azy, no anaterany ny vavaka tsy misy ilàna azy ho ao amin’ilay efitra izay efa nilaozan’i Jesosy; ary Satana, faly amin’izany fitaka izany, dia mitafy toetra ara-pivavahana, ka mitarika ny sain’ireo milaza tena ho Kristiana ireo ho amin’ny tenany, miasa amin’ny heriny sy ny famantarany ary ny fahagagana mandainga, mba hamatorana azy mafy ao amin’ny fandriky ny tenany.” Early Writings, 259–261.
Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.
Ireo “izay nandà ny fijoroan’i Jaona dia tsy nahazo tombontsoa tamin’ny fampianaran’i Jesosy,” ary ireo “izay nandà ny hafatra voalohany dia tsy afaka nahazo tombontsoa tamin’ny faharoa; ary tsy nahazo tombontsoa tamin’ilay antso amin’ny misasakalina koa izy.” Ny fanompoan’i Jaona no nialoha ny batisan’i Kristy, izay tsy ela taorian’izany dia nanadio ny tempoly teo am-piandohan’ny fanompoany. Ny fanompoan’i Miller no nanomana ny amin’ny hanadiovan’i Kristy ny zanak’i Levy rehefa tonga tampoka Izy tamin’ny 22 Oktobra 1844. Amin’ireo vavolombelona roa ireo, ny fandavana ny iraka manomana ny lalana dia mitovy amin’ny fahafatesana.
The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.
Ny fanadiovana sy fanamasinana izay notanterahin’i Kristy tao amin’ny asany amin’ny maha-Iraky ny Fanekena Azy dia natao mba hananganana vahoaka iray hahatanteraka ny asa fitondrana ny hafatry ny famonjena ho amin’izao tontolo izao. Tanterahina mialoha ny vanim-potoana izay maneho ny fotoana anombohan’ny fitsarana mpanatanteraka izany asa izany. Ny fandravana an’i Jerosalema teo amin’ny tantaran’ny mpianatra dia maneho ny fitsarana mpanatanteraka, ary ny Advantisma dia nivily niala tamin’ny andraikiny hanatanteraka izany asa izany, nefa ny Tompo dia efa niezaka hanangona azy ireo ho eo aminy. Izy no nitarika ny olony hamoaka ny tabilao 1850 ho fanehoana an-tsary ny hafatra izay azony nentina ho amin’izao tontolo izao.
“It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.
“Tsy sitrapon’Andriamanitra ny hirenirenena mandritra ny efa-polo taona tany an-efitra i Isiraely; ny faniriany dia ny hitondra azy mivantana ho any amin’ny tanin’i Kanana ka hampiorina azy any, ho vahoaka masina sady sambatra. Kanefa, ‘tsy afa-niditra izy noho ny tsi-finoana.’ Hebreo 3:19. Noho ny fihemorany sy ny fivadihany dia levona tany an-efitra izy, ary nisy hafa natsangana mba hiditra ao amin’ny Tany Nampanantenaina. Toy izany koa, tsy sitrapon’Andriamanitra ny hahatarana ela toy izao ny fiavian’i Kristy sy ny hitoeran’ny olony mandritra ny taona maro eto amin’ity tontolon’ny ota sy alahelo ity. Fa ny tsi-finoana no nampisaraka azy tamin’Andriamanitra. Ary satria nandà tsy hanao ny asa izay notendreny ho azy ireo izy, dia nisy hafa natsangana hitory ny hafatra. Noho ny famindram-po amin’izao tontolo izao dia ahemotr’i Jesosy ny fihaviany, mba hananan’ny mpanota fotoana handre ny fampitandremana sy hahita ao aminy fialofana, dieny mbola tsy aidina ny fahatezeran’Andriamanitra.” Ilay Hery Mifandona Lehibe, 458.
Had Adventism only held fast their faith, “their work would have been completed.”
Raha nitana mafy ny finoany ihany ny Advantisma, dia “ho vita ny asany.”
“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 nifikitra mafy tamin’ny finoany ny Advantista, taorian’ilay fahadisoam-panantenana lehibe tamin’ny taona 1844, ka nanaraka tamim-piraisan-tsaina ny fitarihan’Andriamanitra izay nisokatra teo anoloany, nandray ny hafatry ny anjely fahatelo ary nitory izany tamin’izao tontolo izao tamin’ny herin’ny Fanahy Masina, dia ho nahita ny famonjen’Andriamanitra izy, ny Tompo dia ho niasa tamin-kery lehibe niaraka tamin’ny ezaka nataony, ho vita ny asa, ary Kristy dia ho efa tonga talohan’izao handray ny olony ho amin’ny valisoany. Kanefa, tamin’ilay vanim-potoanan’ny fisalasalana sy ny tsy fahazoana antoka izay nanaraka ilay fahadisoam-panantenana, dia maro tamin’ireo mpino ny fiavian’ny Tompo no nandao ny finoany.... Toy izany no nisakanana ny asa, ary navela tao amin’ny haizina izao tontolo izao. Raha niray hina tamin’ny didin’Andriamanitra sy ny finoan’i Jesosy ny tenan’ny Advantista manontolo, endrey ny maha-samihafa be ny tantarantsika!” Evangelism, 695.
In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”
Tamin’ny Lohataonan’ny taona 1844, ny Iraky ny Fanekena dia nanadio ny hetsiky ny Millerita, ary avy eo, tamin’ny Fararano, dia nitondra ny hafatry ny anjely fahatelo. I Miller sy ny hafany ary ny hetsika izay nosoloiny tena dia efa nahatanteraka ny fanoharana momba ireo virijina folo. Tamin’ny fivoriana an-dasy tao Exeter, NH, dia tonga ny hafatry ny Antso amin’ny Misasakalina, ary tao anatin’ny roa volana monja dia naseho mazava hoe iza tamin’ireo virijina no nanana ny diloilo. Niseho miharihary ireo sokajy roa, ary tonga ny anjely fahatelo nitondra hafatra teny an-tanany izay tokony hohanina, nefa ireo virijina hendry kosa dia “nahafoy ny finoany” tao amin’ny “vanim-potoanan’ny fisalasalana sy ny tsy fahazoana antoka.”
The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”
Ny “fotoan’ny fisalasalana sy ny tsy fahazoana antoka” dia nasehon’ireo mpianatra tamin’ny fotoana nahafatesany, kanefa tamin’ny andro fahatelo dia nanomboka nanokatra tamin’ny mpianany ny hafatry ny fitsanganany tamin’ny maty Izy, ary tsy “nahafoy ny finoany” ireo. Ny fotoan’ny fisalasalana sy ny tsy fahazoana antoka ho an’ireo virijina hendry tao amin’ny hetsiky ny hafatry ny anjely voalohany sy faharoa dia nitohy teo ho eo amin’ny telo taona, tamin’izay no nanambaran’ny Tompo tamin-dRahavavy White fa efa naninjitra ny tànany indray Izy mba hanangona ny sisa amin’ny olony. Nitarika ny olony Izy hanomboka ny asan’izy ireo momba ny famoahana boky sy gazety ary hamokatra ny takela-pahitana faharoan’i Habakoka, nefa “maro tamin’ireo mpino Adventa no nahafoy ny finoany.... Noho izany dia voasakana ny asa, ary navela tao amin’ny haizina izao tontolo izao.”
In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”
Tamin’ny taona 1849, William Miller, ilay iraka voafidy hitondra ny hafatry ny anjely voalohany sy faharoa, dia nalevina. Raha ny virijina hendry tamin’ny 22 Oktobra 1844 no “nihazona mafy ny finoany ka niroso niray saina tamin’ny fitarihan’Andriamanitra izay niseho,” dia nanangana iraka hafa ny Tompo tamin’ny fanahy sy ny herin’i Elia. Fa kosa, “nahemotra” ny “fihavian’i Kristy,” ary “ny olony,” “tahaka izany koa” amin’i Israely fahiny, dia “hijanona” “taona maro eto amin’ity tontolon’ny ota sy fahoriana ity.”
One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.
Enim-polo sy roapolo sy zato taona taorian’ny fikomiana tamin’ny 1863, dia nanangana ilay iraka voafidin’ny anjely fahatelo ny Tompo. Ny asany dia sady hanomana ny lalana ho an’ny Iraky ny Fanekena hiditra tampoka ao amin’ny tempoliny sy hidirany amin’ny fifandraisana amin’ny fanekena amin’ireo efatra arivo sy iray alina amby zato sy efatra-polo, mandritra ny sehatra famaranana amin’ny fitsarana famotopotorana, no hanolotra hafatra iray koa izay miatrika ny firaisana telo sosona amin’i Ahaba sy Jezebela ary ireo mpaminaniny amin’ny vanim-potoanan’ny Fitsarana Mpanatanteraka, izay manomboka amin’ilay lalàna alahady ho avy tsy ho ela.
The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.
Ilay iraka fahatelo izay manomana ny lalana dia maneho asa iray, hafatra iray, iraka iray, ary hetsika iray mandritra ny seho famaranana amin’ny Fitsarana Fanadihadiana. Ilay Elia fahatelo dia maneho asa iray, hafatra iray, iraka iray, ary hetsika iray mandritra ny seho famaranana amin’ny Fitsarana Fanatanterahana. Ny hafatry ny iraka izay manomana ny lalana, ary ny hafatr’i Elia, dia ny hafatry ny loza fahatelo amin’ireo Loza telo ao amin’ny Apokalypsy toko fahavalo ka hatramin’ny fahiraika ambin’ny folo.
In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”
Ao amin’ny tantara asehon’ilay iraka manomana ny lalana, ny hafatry ny Loza fahatelo dia maneho ny Trompetra izay miantso ny Advantisma Laodiseana mba “hividy amiko volamena voazaha toetra tamin’ny afo, mba hanankarena ianao; ary fitafiana fotsy, mba hitafianao, ka tsy hiseho ny fahamenaran’ny fitanjahanao; ary hosory ody maso ny masonao, mba hahitanao.” Izany no hafatry ny fitiavan’Andriamanitra izay mampiseho amin’ny olon’Andriamanitra ny fahadisoany; fa “izay rehetra” tiany dia “ananarany sy faiziny.” Izany no hafatry ny fahamarinan’i Kristy izay miantso ny olona hanaiky ny toetrany, izay aseho amin’ny vanim-potoana anaovan’Ilay Iraky ny Fanekena ny asan’ny fanadiovana ny tempolin’ny fanahy, ka noho izany dia antsoiny ireo izay tiany mba haneho ny toetrany sy ho “mazotoa àry, ka mibebaha,” fa Izy dia eo “am-baravaran’ny” fitantananandro, izay maneho ny fifaranan’ny fotoam-pitsarana, izay eo no “handoavany” ny Advantisma Laodiseana “hiala amin’ny” “vavany.” Izany “varavarana” ara-pitantananandro izany no varavarana izay “vohany, ka tsy misy olona mahahidy; ary hidiny, ka tsy misy olona mahavoha.”
There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.
Misy fifanoherana toa hita eo, izay voavaha amin’ny fampiharana ny hoe “andalana etỳ ambonin’ny andalana,” kanefa maro no mety tsy hahatsikaritra akory izany fifanoherana toa hita izany. Rehefa voavaha izy io, dia manampy hazavana amin’ny fifindrana avy amin’ny Fitsarana Famotopotorana ho amin’ny Fitsarana Fanatanterahana, izay hitranga amin’ilay lalàn’ny Alahady ho avy tsy ho ela. Voavaha izany amin’ny fanekena fa ny Pentekosta dia tandindon’ilay lalàn’ny Alahady ho avy tsy ho ela any Etazonia. Mba hamaranana ny fandinihantsika ny amin’ilay iraka fahatelo izay manomana ny lalana ho toy ny tandindona ao amin’ny Fitsarana Famotopotorana, mifanohitra amin’i Elia fahatelo izay tandindon’ny Fitsarana Fanatanterahana, dia horesahintsika ity fifanoherana toa hita ity.
We will continue this study in the next article.
Hitohy amin’ny lahatsoratra manaraka isika hanohy ity fandinihana ity.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Ilay anjely izay miara-mitambatra amin’ny fanambarana ny hafatry ny anjely fahatelo dia hampahazava ny tany rehetra amin’ny voninahiny. Asa maneran-tany sady manana hery tsy fahita no voalaza mialoha eto. Ny hetsika Advento tamin’ny 1840–44 dia fanehoana be voninahitra ny herin’Andriamanitra; ny hafatry ny anjely voalohany dia nentina hatrany amin’ny toeram-piasan’ny misiona rehetra eran’izao tontolo izao, ary tany amin’ny firenena sasany dia nisy fahalianana ara-pivavahana lehibe indrindra izay efa hita tany amin’ny tany rehetra hatramin’ny Fanavaozana tamin’ny taonjato fahenina ambin’ny folo; nefa mbola hihoaran’ny hetsika mahery vaika eo ambanin’ny fampitandremana farany ataon’ny anjely fahatelo ireny.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Ny asa dia hitovy amin’izay natao tamin’ny Andron’ny Pentekosta. Tahaka ny nanomezana ny ‘orana aloha’, dia ny firotsahan’ny Fanahy Masina teo am-piandohan’ny filazantsara, mba hampitsimoka ilay voa sarobidy, no hanomezana koa ny ‘orana aoriana’ amin’ny farany mba hampahamatorana ny vokatra. ‘Ary dia ho fantatsika, raha manohy hahalala an’i Jehovah isika: ny fivoahany dia voaomana tahaka ny maraina; ary ho tonga amintsika tahaka ny ranonorana Izy, dia tahaka ny orana aoriana sy ny orana aloha amin’ny tany.’ Hosea 6:3. ‘Koa mifalia, ry zanak’i Ziona, ary miravoravoa ao amin’i Jehovah Andriamanitrareo; fa nomeny anareo araka ny antonony ny orana aloha, ary hampidina ho anareo ny ranonorana Izy, dia ny orana aloha sy ny orana aoriana.’ Joela 2:23. ‘Amin’ny andro farany, hoy Andriamanitra, no handatsahako ny Fanahiko amin’ny nofo rehetra.’ ‘Ary izao no hiseho, fa izay rehetra hiantso ny anaran’ny Tompo no hovonjena.’ Asa 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Ny asa lehibe ataon’ny filazantsara dia tsy hifarana amin’ny fanehoana ny herin’Andriamanitra ho latsaka ambany noho izay nanamarika ny fiandohany. Ireo faminaniana izay tanteraka tamin’ny firotsahan’ny ranonorana aloha tamin’ny fanokafana ny filazantsara dia mbola ho tanteraka indray amin’ny ranonorana aoriana amin’ny famaranana azy. Ireto no ‘andro famelombelomana’ izay niandrandran’ny apostoly Petera, raha hoy izy: ‘Koa mibebaha hianareo, ka miova fo, mba hovonoina ny fahotanareo, raha tonga avy eo anatrehan’ny Tompo ny andro famelombelomana; ary Izy haniraka an’i Jesosy.’ Asan’ny Apostoly 3:19, 20.” The Great Controversy, 611.