The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.
Nisokatra tamin’ny 11 Septambra 2001 ny fitsarana famotopotorana ny velona, ary ny fitsarana fanatanterahana dia manomboka amin’ilay lalàna Alahady izay ho avy tsy ho ela. Ireo vanim-potoana roa ireo amin’ny fitsarana dia maneho ny asan’ilay iraka manomana ny lalana ho an’ny Iraka fahatelo amin’ny Fanekena sy i Elia fahatelo, izay fiafaran’ilay irak’i Elia izay nanomboka teo amin’ny tantara Millerita.
In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.
Tao amin’i Kristy, amin’ny maha-fahatanterahan’ny Iraky ny Fanekena Azy, dia indroa Izy no nanadio ny tempoly ara-bakiteny teto an-tany, izay tandindon’ny tenany sy ny tempoliny ara-panahy. Ny tempoliny ara-bakiteny teto an-tany dia niandoha tamin’ny tempolin’ny Tabernakely tany an-efitra, avy eo ny tempolin’i Solomona, avy eo ilay tempoly izay naorina indray taorian’ny fitopolo taona fahababoana tany Babylona, ary io tempoly io ihany koa rehefa avy nandalo fanavaozana naharitra enina amby efapolo taona nataon’i Heroda.
God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.
Ny fanatrehan’Andriamanitra ara-batana no nitahy ny Tabernakely sy ny tempolin’i Solomona, fa tsy ny tempoly izay naorina indray taorian’ny fahababoana; kanefa io tempoly nohavaozina io dia notahin’ny fanatrehan’i Kristy ara-batana. Ao amin’ny tantaran’ny tempoly nohavaozin’i Heroda, dia indroa Kristy no nanadio ny tempoly ho fahatanterahan’ny Malakia toko fahatelo. Tamin’ny fanadiovana voalohany, Kristy dia nanondro ny tempoly ho tranon’ny Rainy; fa tamin’ny fanadiovana farany ny tempoly kosa, Kristy dia nanondro azy ho tranon’ny Jiosy.
In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.
Tamin’ny tantaran’ny Millerita, Kristy dia nanorina tempoly ara-panahy tao anatin’ny enina amby efapolo taona, hatramin’ny 1798 ka hatramin’ny 1844. Tamin’ny 22 Oktobra 1844, ho fahatanterahan’ny Malakia toko fahatelo, dia tonga tampoka tao amin’ny tempoliny Izy, ka tamin’izany no nanadiovany ireo virijina adala. Avy eo dia tonga tamin’ny maha-anjely fahatelo Azy Izy mba hanatanteraka ny fanadiovana faharoa sady farany; kanefa, tahaka ny tamin’ny fiandohan’ny Isiraely fahiny, dia tsy nanana ny finoana ilaina hahavita ny asa ny Isiraely maoderina.
On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”
Tamin’ny 11 Septambra 2001, dia niverina Kristy mba hanatanteraka ny fanadiovana faharoa ny tempoly, izay tanterahina rehefa voadio amin’ny fanesorana ny virjiny adala amin’ilay lalàna Alahady ho avy tsy ho ela, rehefa mifoha amin’ny zava-misy izy ireo fa tsy mahatakatra ny fitomboan’ny fahalalana izay novahana ny tombo-kaseny tamin’ny 1989. Izany fitomboan’ny fahalalana izany dia maneho ny hafatry ny ranonorana fara, izay hafatry ny Antso Amin’ny Misasakalina rehefa apetraka ao anatin’ny tontolon-kevitry ny fanoharana ny amin’ny virjiny folo. Ny hafatry ny andininy enina farany ao amin’ny Daniela iraika ambin’ny folo, izay novahana ny tombo-kaseny tamin’ny fotoanan’ny farany tamin’ny 1989, dia aseho ao amin’ny andininy faha-efatra amby efapolo amin’ireo andininy ireo ho “filazana avy any atsinanana sy avy any avaratra.”
The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).
Ny hafatry ny orana aoriana dia ny hafatry ny Antso amin’ny Misasakalina, ary izy no hafatry ny atsinanana sy ny avaratra. Ny atsinanana sy ny avaratra dia maneho ny Islam sy ny fahefana papaly avy, ary amin’ny maha-hafatra azy dia maneho ilay hafatra izay alain-tahaka hosoka ataon’ny Advantisma Laodiseana eo anelanelan’ny 11 Septambra 2001 sy ny lalàna Alahady ho avy tsy ho ela. Ny 11 Septambra 2001 dia maneho ny Islam (ny atsinanana), ary ny lalàna Alahady dia maneho ny mariky ny bibidia (ny avaratra).
The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.
Ny fandrianam-pahafatesana ho an’ny Advantisma Laodikeana dia aseho eo anelanelan’ireo mari-dalana roa ireo, araka ny tandindon’ny fahafatesan’ilay mpaminany tsy nankatò teo anelanelan’ny ampondra sy ny liona. Ny fandrianam-pahafatesana ho an’ireo izay manaiky ny mariky ny bibidia dia asehon’ireo “filazana avy any atsinanana sy any avaratra” izay mampahatezitra ny fahefan’ny papa ka manomboka ny fanenjehana farany ny olon’Andriamanitra. Izany hafatra izany dia manomboka amin’ilay lalàna Alahady ho avy tsy ho ela any Etazonia, izay no toerana ary koa fotoana anapohan’ny Silamo ao amin’ny Loza fahatelo tampoka. Izany fanafihana tsy nampoizina izany dia miteraka faharavana nasionaly, ary mampahatezitra ny firenena, ka izany no manome ny hery manosika ara-toekarena sy ara-politika hampivondrona ny firenena rehetra hiady amin’ny Silamo, eo ambanin’ny fiahian’ny firaisana telo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka.
In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.
Ao amin’ny tantara asehon’i Elia fahatelo, ny hafatra izay manondro ny Loza fahatelo dia mampahafantatra ilay dragona sy ilay bibidia ary ilay mpaminany sandoka fa ny finoana silamo no fitaovam-pitsarana ampiasain’Andriamanitra hanasaziana ny olona noho ny fanompoany ny mariky ny fahefan’ny papa. Tahaka ny amin’ireo Roma telo, ireo Babylona telo, ireo Elia telo ary ireo iraka telo izay manamboatra ny lalana, ny Loza fahatelo dia aorina amin’ny fampiharana in-telo an’ireo Loza telo.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ary hitako, ary reko ny anjely iray nanidina teo afovoan’ny lanitra ka nanao tamin’ny feo mafy hoe: Lozam-be, lozam-be, lozam-be ho an’izay monina ambonin’ny tany noho ny amin’ireo feon’ny trompetra sisa, izay hotsofina amin’ny anjely telo! Apokalypsy 8:13.
Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.
Nankatoavin’i Ranabavy White tamin’ny fomba lalina ny bokin’i Smith, Daniel and Revelation, ka nasehony fa tokony hanana io boky io ny Advantista mitandrina ny Andro Fahafito tsirairay, na dia tsy nilaza izany mivantana tahaka ny vao nosoratako aza izy; nefa hita mazava ao amin’ny fanohanany izany zava-misy izany.
“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.
“Miantso mpiasa ny Tompo hiditra ao amin’ny sehatry ny fivarotana boky, mba hahazoana mampiely ireo boky mirakitra ny fahazavan’ny fahamarinana ankehitriny. Mila mahalala ny olona eto amin’izao tontolo izao fa tanteraka ny famantarana ny andro. Ento any aminy ireo boky izay hanazava azy. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, ary The Desire of Ages dia tokony hivoaka ho any amin’izao tontolo izao ankehitriny. Ny fampianarana lehibe voarakitra ao amin’ny Daniel and Revelation dia novakin’ny maro teto Aostralia tamim-pahazotoana lehibe. Io boky io no fitaovana nampahafantarana fanahy sarobidy maro ny fahamarinana. Izay rehetra azo atao dia tokony hatao mba hampielezana ny Thoughts on Daniel and the Revelation. Tsy mahalala boky hafa aho izay afaka misolo ny toeran’ity boky ity. Tanana mpanampin’Andriamanitra izy io.”
“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.
“Ireo izay efa ela tao amin’ny fahamarinana dia matory. Mila hohamasinin’ny Fanahy Masina izy ireo. Ny hafatry ny anjely fahatelo dia tsy maintsy torina amin’ny feo mafy. Olana goavana dia eo anoloantsika. Tsy manan-kavery andro isika. Sanatria raha avelantsika ny raharaha madinika hanakona ny fahazavana izay tokony homena izao tontolo izao.” Manuscript Releases, volume 21, 444.
The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.
Ny boky, izay nolavin’ireo izay nandà ny fomba fijery Millerita momba ny “isan’andro” ao amin’ny bokin’i Daniela koa, dia nofaritana ho “tanan’Andriamanitra mpanampy.” Raha nomena ny andraikitra hampiely ireo boky voatonona tao amin’ilay teny nalaina teo aloha ny olon’Andriamanitra, dia midika izany fa tsy maintsy manana izany boky izany ihany koa ny olon’Andriamanitra. Io boky io no nifantohan’ny fanafihan’ireo izay nampiroborobo ny fomba fijery “vaovao” momba ny “isan’andro” ao amin’ny bokin’i Daniela, satria io no boky tiany hosoratana indray sy hanesorana ny fomba fijery marina momba ny “isan’andro”.
When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.
Rehefa niresaka momba ireo mpitarika roa lehibe tao amin’ilay fikomiana mikasika ny “fanatitra isan’andro” ao amin’ny bokin’i Daniela Rahavavy White, dia matetika no nanamafy izy fa tsy nanana ny fahaizana “misaina manomboka amin’ny antony ka hatramin’ny vokany” izy ireo (Prescott sy Daniells). Toa manana io olana io ihany koa ireo Adventista Laodiseana mpanova ny tantara.
The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”
Ireo lehilahy mpitarika, izay nandritra ny tantaran’ny fikomiana nanomboka tamin’ny 1888 sy taorian’izany, dia nisy fotoana iray teo amin’ny fanandramany manokana izay nanaovany fanekena ny fampianaran-diso momba ny “ny isan’andro.” Ny fikomian’izy ireo no “vokany,” ary ny fahatakarana diso momba ny “ny isan’andro” no “anton’izany.” Ireo mpanavao tantara revisiônista Advantista Laodiseana dia mitarika ny tsy ampy fianarana hino fa ireo mpikomy ara-tantara teo amin’ny tantaran’ny Advantisma ireo ihany dia tsy tena tao anatin’ny fikomiana akory, na dia tsy mba tohanan’ny fijoroana vavolombelon’ny Baiboly sy ny Fanahin’ny Faminaniana velively aza ny fijoroana vavolombelona nohavaozin’izy ireo. Satria tsy heveriny ho fikomiana ilay “vokany,” dia akatony ny fahafahana hitady ny “antony.”
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.
Tahaka ny vorona raha mirenireny, ary tahaka ny sidintsidina raha manidina, dia tsy ho tonga ny ozona raha tsy misy antony. Ohabolana 22:6.
God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.
Ny vahoakan’Andriamanitra dia tokony hahafantatra ny fikomiana, ary rehefa mahafantatra izany izy, dia tokony hitady ny antony. Avy eo dia tokony hanitsy izay antony izany izy. Ao amin’ity andalan-teny manaraka ity, Sister White dia maneho hevitra momba ny tantaran’i Akana.
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.
“Naseho tamiko fa eto Andriamanitra dia manazava ny fomba iheverany ny ota eo amin’ireo izay milaza ho olony mpitandrina ny didiny. Ireo izay nomeny voninahitra manokana tamin’ny fahitana ny fanehoana mahagaga ny heriny, tahaka ny tamin’i Isiraely fahiny, nefa mbola sahy tsy hiraharaha ny toromarika mazava nataony, dia ho tratran’ny fahatezerany. Tiany hampianatra ny olony Izy fa ny tsy fankatoavana sy ny ota dia tena maharikoriko Azy indrindra ka tsy azo heverina ho zavatra maivana. Asehony amintsika fa rehefa hita ao amin’ny olony ny ota dia tokony handray fepetra hentitra avy hatrany izy ireo hanesorana izany ota izany hiala eo aminy, mba tsy hitoetra amin’izy rehetra ny fankahalany. Fa raha ny fahotan’ny vahoaka kosa avela handalo fotsiny amin’ireo izay mitana toerana iandraiketana, dia hitoetra aminy ny fankahalany, ary ny vahoakan’Andriamanitra manontolo, amin’ny maha-vatana iray azy, no hotanana ho tompon’andraikitra amin’izany fahotana izany. Ao amin’ny fifandraisany tamin’ny olony fahiny no anehoan’ny Tompo ny maha-ilaina ny fanadiovana ny fiangonana hiala amin’ny ratsy. Mpanota iray monja dia mety hampiely haizina izay hanakona ny fahazavan’Andriamanitra amin’ny fiangonana iray manontolo. Rehefa tsapan’ny vahoaka fa misy haizina midina aminy, nefa tsy fantany ny antony, dia tokony hitady an’Andriamanitra amin-kafanam-po izy ireo, amin’ny fanetren-tena lalina sy ny fietren-tena, mandra-pikarohana sy fanesorana ireo ratsy mampalahelo ny Fanahiny.”
“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.
“Ang pagpihig na mitranga laban sa anay, nohon sa satong sa pagpasaway mi sa mga sala na ipinahiling sa sako nin Dios na yaon, asin an hibi na itinaas na kita dawa marikas asin mabanidos, bako makatarungan. An Dios nagtatao sa satong nin sugo na magtaram, asin dai kita mahihilom. Kun an mga kasal-anan hayag sa tahaw kan Saiyang banwaan, asin an mga alagad nin Dios magpadagos na wara nin pakialam sa mga ini, sa totoo sana sinusuportahan ninda asin ginagawang matarong an makasalanan, asin kapareho man sinda na salarin asin sigurado man na maagom an pagkadismaya nin Dios; ta sinda pagbubuhatan nin paninimbagan para sa mga sala kan mga salarin. Sa pangitain, ipinunto ako sa kadaklan na mga pagkakataon kun saino an pagkadismaya nin Dios naagom dahil sa pagpapabaya kan Saiyang mga alagad na asikasuhon an mga kasal-anan asin mga sala na yaon sa tahaw ninda. An mga nagdahilan para sa mga salang ini pig-iisip kan mga tawo na mahalon asin marahay an disposisyon, huli lamang ta iniwasan ninda an pagtuman sa sarong malinaw na katungdanang Kasulatanhon. An gawaing iyan bako kaaya-aya sa saindang mga pagbati; kaya iniwasan ninda iyan.” Testimonies, volume 3, 265.
The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.
Ny tantaran’ireo mpitarika izay nikomy tao amin’ny Advantisma dia manaporofo fa iray amin’ireo dingana izay saika hita mandrakariva ao amin’ny fikomian’izy ireo ny hoe, tamin’ny fotoana iray tao amin’ny fanandraman’izy ireo manokana, dia nanaiky ny fihevi-diso momba ny “ny isan’andro” izy ireo. Na dia izany aza, ny bokin’i Smith, na dia tsy nahazo tsindrimandry aza sady ahitana olana sasantsasany eo amin’ny foto-pampianarana, dia mbola manome topy maso tena tsara ny fahatakarana nananan’ireo mpisava lalana momba ny Apokalypsy toko fahavalo sy fahasivy, izay ahitantsika ny tantara ara-paminaniana momba ireo trompetra enina voalohany aseho mazava. Hiantehitra amin’ny fanazavan’i Smith ao amin’ny bokiny, Daniel and Revelation, isika eo am-panombohana handinika ny fampiharana telo sosona an’ireo Loza telo.
Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.
Ampahafantarin’i Rahavavy White antsika fa nomena fahazavana lehibe momba ny bokin’ny Apokalypsy i William Miller, nefa tsy marina ny fahatakarany ny toko fahatelo ambin’ny folo, sy ny toko fahenina ambin’ny folo ka hatramin’ny fahavalo ambin’ny folo, satria teo amin’ny toerana ara-tantara tsy nety izy ka tsy afaka nahita fa misy fahefana mandrava telo, fa tsy roa. Ny fahazavana lehibe nomena azy dia momba ny toko faharoa ka hatramin’ny fahasivy ao amin’ny Apokalypsy.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Ny mpitory sy ny vahoaka dia nihevitra ny bokin’ny Apokalypsy ho zava-miafina sy ho tsy dia manan-danja loatra noho ny ampahany hafa amin’ny Soratra Masina. Nefa hitako fa io boky io dia fanambaràna tokoa, nomena indrindra ho tombontsoan’ireo izay hiaina amin’ny andro farany, mba hitarihana azy ireo hahalala ny toerana marina misy azy sy ny adidiny. Andriamanitra no nitarika ny sain’i William Miller ho amin’ny faminaniana ary nanome azy fahazavana lehibe momba ny bokin’ny Apokalypsy.” Early Writings, 231.
Miller set forth his understanding of the churches, seals, trumpets and vials as follows.
I Miller dia namelabelatra ny fahazoany ny fiangonana sy ny tombokase ary ny trompetra sy ny lovia araka izao manaraka izao.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Ny fiangonana fito tany Azia dia tantaran’ny Fiangonan’i Kristy amin’ireo endriny fito, amin’ny fihodinkodinany sy fitodihany rehetra, amin’ny fanambinany sy ny fahoriany rehetra, hatramin’ny andron’ny apostoly ka mandra-pahatongan’ny faran’izao tontolo izao. Ny tombo-kase fito dia tantaran’ny ataon’ny fahefana sy ny mpanjakan’ny tany manoloana ny fiangonana, ary ny fiarovan’Andriamanitra ny olony mandritra izany fotoana izany. Ny trompetra fito dia tantaran’ny fitsarana fito miavaka sy mavesatra nalefa tamin’ny tany, na ny fanjakana Romana. Ary ny lovia fito dia ireo loza fito farany nalefa tamin’i Roma Papaly. Mifangaro amin’ireo koa ny zava-mitranga maro hafa, voatenona ao tahaka ny renirano madinika mpanampy, ka mameno ny ony lehiben’ny faminaniana, mandra-piafaran’ny zavatra rehetra ao amin’ny ranomasimbe mandrakizay.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Ity, ho ahy, no drafitry ny faminanian’i Jaona ao amin’ny bokin’ny Apokalypsy. Ary izay lehilahy maniry hahatakatra ity boky ity dia tsy maintsy manana fahalalana lalina momba ireo faritra hafa amin’ny tenin’Andriamanitra. Ny sary sy ny fanoharana ampiasaina ao amin’ity faminaniana ity dia tsy voazava avokoa ao aminy ihany, fa tsy maintsy tadiavina ao amin’ireo mpaminany hafa ka hazavaina amin’ireo andalan-tenin’ny Soratra Masina hafa. Koa hita miharihary fa nokasain’Andriamanitra ny hianarana ny manontolo, mba hahazoana fahalalana mazava na dia momba ny ampahany iray aza.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.
Tahaka ilay iraka fahatelo, izay manomana ny lalana ho an’ny Iraky ny Fanekena, ka maneho ny tantara anatiny amin’ny fitsarana ny fiangonana, mifanohitra amin’ilay Elia fahatelo izay maneho tantara ivelany ao amin’ny fitsarana an’i Babylona maoderina, dia ny fahatakarana fototra nentin’ireo mpisava lalana momba ny fiangonana sy ny tombo-kase no namantatra izany fijoroana ho vavolombelona anatiny sy ivelany izany.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
Ny tombo-kase dia ampahafantarina antsika ao amin’ny toko faha-4, faha-5, ary faha-6 ao amin’ny Apokalypsy. Ny toe-javatra aseho eo ambanin’ireo tombo-kase ireo dia aseho ao amin’ny Apokalypsy 6, sy ny andininy voalohany amin’ny Apokalypsy 8. Mazava fa mandrakotra zava-mitranga mifandray amin’ny fiangonana izy ireo hatramin’ny fanombohan’ity fotoana fitondrana ity ka hatramin’ny fihavian’i Kristy.
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
«Raha maneho ny tantara anatiny ao amin’ny fiangonana ireo fiangonana fito, ireo tombo-kase fito kosa dia mampiharihary ireo zava-nitranga lehibe ao amin’ny tantara ivelany misy azy.» Uriah Smith, The Biblical Institute, 253.
Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.
I Uriah Smith dia nanondro ny fahatakarana millerita momba ny fifandraisana anatiny sy ivelany ao amin’ny fiangonana, ary i James White kosa manolotra topy maso mitovitovy amin’izany amin’ny lafiny tantara mifamaly.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“Ankehitriny dia efa nojerentsika hatramin’ny farany izay ahafahan’ny fiangonana, ny tombo-kase, ary ny biby, na zava-manana aina, ampitahaina ho mandrakotra fe-potoana mitovy. Ny tombo-kase dia fito isa, fa ny biby kosa efatra monja. Ary mety tsara ny manamarika eto fa tamin’ny fanokafana ny tombo-kase voalohany sy faharoa sy fahatelo ary fahefatra, dia re ny biby voalohany sy faharoa sy fahatelo ary fahefatra nanao hoe: ‘Avia ka jereo;’ kanefa rehefa nosokafana ny tombo-kase fahadimy sy fahenina ary fahafito, dia tsy nisy feo tahaka izany re. Ary koa, ny fiangonana telo farany sy ny tombo-kase telo farany dia tsy mifanaraka, amin’ny maha-mandrakotra fe-potoana mitovy azy, tahaka ny fifanaraham-panaronan’ny fiangonana efatra voalohany sy ny tombo-kase efatra voalohany. Nefa, araka izay nasehontsika, ny fiangonana sy ny tombo-kase ary ny biby dia mifanaraka ihany, amin’ny maha-mandrakotra fe-potoana mitovy azy, nandritra ny habaka efa ho 1800 taona, mandra-pahatongantsika amin’ny fotoana ankehitriny izay mihoatra kely noho ny antsasaky ny taonjato.” James White, Review and Herald, 12 Febroary 1857.
We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.
Vao avy notononintsika ireo telo tamin’ireo mpisava lalana lehibe indrindra teo amin’ny tantaran’ny Millerita. Izy telo lahy ireo dia samy nihazona ny fahatakarana marina momba ny “isan’andro”, ary samy nihazona koa ny topy maso momba ny fiangonana, ny tombo-kase, ary ny trompetra tao anatin’ilay rafitry ny fahamarinana izay notarihina ho takatr’i Miller sy hasehony.
“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.
“Rehefa misy olona tonga ka maniry hanetsika na tsimatra iray na andry iray amin’ilay fanorenana izay naorin’Andriamanitra tamin’ny alalan’ny Fanahiny Masina, dia aoka hiteny mazava ireo lehilahy antitra izay mpisava lalana tamin’ny asantsika, ary aoka koa hiteny ireo efa nodimandry amin’ny alalan’ny famoahana indray ny lahatsoratr’izy ireo ao amin’ny gazetintsika. Angony ireo taratry ny fahazavana avy amin’Andriamanitra izay nomen’Andriamanitra raha nitondra ny vahoakany tsikelikely teo amin’ny lalan’ny fahamarinana Izy. Io fahamarinana io dia hahazaka ny fizahan-toetran’ny fotoana sy ny fitsapana.” Manuscript Release, 760, 10.
On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.
Tamin’ny 11 Septambra 2001, ilay anjely mahery ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo dia nidina ka nanomboka ny asan’ny fitarihana ireo izay hanaiky sy hihinana ny Mofo izay vao nidina avy any an-danitra hiverina ho amin’ny “lalana taloha,” ao amin’ny Jeremia toko faha‑enina. Ny Alfa sy Omega dia nila ireo izay vonona hiezaka mba ho isan’ny iray hetsy sy efatra arivo amby efatra alina hahita fa izay nampidina Azy avy any an-danitra tamin’ny 11 Aogositra 1840 dia tsy fanatanterahana tsotra izao fotsiny ny faminaniana ara-potoana, fa fanatanterahana ilay faminaniana ara-potoana momba ny Loza faharoa. Nila ny vahoakany Izy hahita indray ireo lalana taloha amin’ilay tantara izay nanorenany ny tempolin’ny Millerita nandritra ireo enina amby efapolo taona nanomboka tamin’ny 1798 ka hatramin’ny 1844.
That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).
Izany tantara izany dia efa voasaron’ny fako sy vola madinika ary firavaka sandoka. Izany tantara izany dia nafenin’ny hafatra fototra sandoka izay naorina teo ambonin’ny fasika, fa tsy teo ambonin’ny Vatolampin’ny Mandrakizay. Tao amin’ny tantaran’ny Millerita izany, dia ilay tantara izay, araka ny ambaran’i Petera, ny Millerita, “izay fahiny dia tsy firenena, fa” avy eo dia tonga “firenen’Andriamanitra,” izay natsangana sy naorina ho “trano ara-panahy, fisoronana masina.” Nidina ny Liona avy amin’ny firenen’i Joda tamin’ny 11 Septambra 2001, ka nitari-dalana ny vahoakany amin’ny andro farany hiditra amin’ny asa fanadiovana ny “tempoly” amin’ny tantaran’ny fananganana ny tempolin’ny Millerita. Izany asa izany dia efa nasehon’ny faminaniana mialoha, izay nilaza fa hanangana lehilahy iray antsoina hoe Josia ny Tompo, (izay midika hoe fanorenan’Andriamanitra).
When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.
Rehefa natsangana i Josia ho fanatanterahana ny faminanian’ilay mpaminany tsy nankatò, dia nanomboka ny asa fanarenana ny tempoly izay efa rava sy nikorontana izy. Tamin’ny asa fanarenana sy fanadiovana no nahitana indray ny “ozon’i Mosesy,” ary nony novakina teo anatrehan’i Josia izany, dia niteraka ny fanavaozana nataon’i Josia. Hodinihintsika io faminaniana io, mifandray amin’ny fahitana indray ny “impito,” taorian’ny 11 Septambra 2001.
We will begin that study in the next article.
Hanomboka izany fandalinana izany isika ao amin’ny lahatsoratra manaraka.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Raha mbola ireo izay milaza ho manana ny fahamarinana no manompo an’i Satana, dia hanakona ny fahitany an’Andriamanitra sy ny lanitra ny aloka avy amin’ny helo izay aterany. Ho tahaka ireo izay very ny fitiavany voalohany izy. Tsy mahita ny zava-misy mandrakizay izy. Izay efa nomanin’Andriamanitra ho antsika dia aseho ao amin’ny Zakaria, toko faha-3 sy faha-4, ary 4:12–14 hoe: ‘Ary namaly indray aho ka nanao taminy hoe: Inona ireo rantsan-kazo oliva roa ireo, izay amin’ny alalan’ny fantsona volamena roa no andatsahany ny diloilo volamena avy amin’ny tenany? Ary namaly ahy izy ka nanao hoe: Tsy fantatrao va izay ireo? Dia hoy izaho: Tsia, tompoko. Ary hoy izy: Ireo no voahosotra roa, izay mijoro eo anilan’ny Tompon’ny tany rehetra.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Tompo dia feno harena sy loharanon-karena. Tsy manana tsy fahampian-javatra Izy. Noho ny tsy fahampian’ny finoantsika, ny firehan-tsaintsika amin’ny tany, ny teny mora sy tsotra loatra ataontsika, ny tsy finoantsika izay miseho amin’ny resatsika, no iangonan’ny aloka maizina manodidina antsika. Kristy dia tsy aseho amin’ny teny na amin’ny toetra ho Ilay tena mahate-ho tia tokoa, sady ambony indrindra amin’ny iray alina. Raha afa-po ny fanahy hanandratra ny tenany ho amin’ny zava-poana, dia kely dia kely no azon’ny Fanahin’ny Tompo atao ho azy. Ny fahitantsika fohy ezaka dia mahita ny aloka, nefa tsy mahatazana ny voninahitra any an-dafin’izany. Ny anjely dia mihazona ny rivotra efatra, aseho ho toy ny soavaly romotra mitady hiala sy hirohotra manerana ny tavan’ny tany rehetra, mitondra fandringanana sy fahafatesana amin’izay lalany.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
“Moa hatory eo an-tsisin’ny tontolo mandrakizay va isika? Ho donto sy hangatsiaka ary ho toy ny maty va isika? Endrey, enga anie ka hanana ao amin’ny fiangonantsika ny Fanahy sy ny fofonain’Andriamanitra tsofina ao amin’ny olony isika, mba hitsanganany amin’ny tongony ka ho velona. Mila mahita isika fa tery ny lalana ary ety ny vavahady. Kanefa rehefa mandalo amin’ilay vavahady ety isika, dia tsy manam-petra ny halalahany.” Manuscript Releases, volume 20, 216, 217.