Christ pointed His people to the budding trees of Spring, in order that they would understand the “signs” and the implication of the “signs” of the last days.
Nampitodika ny olony ho amin’ireo hazo mitsimoka amin’ny lohataona i Kristy, mba hahatakarany ny “famantarana” sy ny hevitra fonosin’ny “famantarana” amin’ny andro farany.
“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.
“Kristy dia efa nandidy ny olony hiambina ny famantarana ny fihaviany sy hifaly rehefa mahita ny porofon’ny fihavian’ny Mpanjakany izy. Hoy Izy: ‘Ary raha vao manomboka ho tonga izany zavatra izany, dia miandrasa, ka asandrato ny lohanareo; fa efa manakaiky ny fanavotana anareo.’ Ary Izy nanondro ny hazo mamoa ravina amin’ny lohataona ka nanao hoe: ‘Raha vao mitsimoka ireny, dia hitanareo sy fantatrareo amin’ny tenanareo fa efa akaiky ny fahavaratra. Ary tahaka izany koa ianareo, raha hitanareo fa tonga izany zavatra izany, dia fantaro fa efa akaiky ny fanjakan’Andriamanitra.’ Lioka 21:28, 30, 31.” Ilay Hery Mifanandrina, 308.
The “signs” of the last days were typified by the “signs,” that announced and ushered in the movement of the first angel. Those “signs” included the shaking of the heavens, but Joel identifies that the “signs” of the last days, the days when the iniquity of Israel shall be sought for and not found, when God’s holy mountain is holy forever, for no strangers will ever pass through her again, the shaking of the powers of the heavens, will also include the shaking of the powers of earth. Sister White identifies the distinction between the shaking of the powers of the heavens and the powers of the earth.
Ny “famantarana” amin’ny andro farany dia voasolo tandindona tamin’ireo “famantarana” izay nanambara sy nampiditra ny hetsiky ny anjely voalohany. Anisan’ireo “famantarana” ireo ny fihovitrovitry ny lanitra; nefa Joel dia mampahafantatra fa ny “famantarana” amin’ny andro farany—ireo andro izay hitadiavana ny heloky ny Isiraely ka tsy ho hita, izay hahamasina mandrakizay ny tendrombohitra masin’Andriamanitra, fa tsy hisy vahiny handalo ao aminy intsony—dia hahitana koa, ankoatra ny fihovitrovitry ny herin’ny lanitra, ny fihovitrovitry ny herin’ny tany. Sister White dia manamarika ny fahasamihafana misy eo amin’ny fihovitrovitry ny herin’ny lanitra sy ny herin’ny tany.
“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.
“Tamin’ny 16 Desambra 1848, nomen’ny Tompo fahitana aho ny amin’ny fihovitrovitry ny herin’ny lanitra. Hitako fa raha nilaza ny Tompo hoe: ‘lanitra,’ tamin’ny nanomezany ireo famantarana voarakitr’i Matio sy Marka ary Lioka, dia lanitra no tiany holazaina; ary raha nilaza Izy hoe: ‘tany,’ dia tany no tiany holazaina. Ny herin’ny lanitra dia ny masoandro sy ny volana ary ny kintana. Manapaka eny amin’ny lanitra izy ireo. Ny herin’ny tany dia ireo izay manapaka eto ambonin’ny tany. Hozongozonin’ny feon’Andriamanitra ny herin’ny lanitra. Amin’izany dia hafindra hiala amin’ny toerany ny masoandro sy ny volana ary ny kintana. Tsy ho levona izy ireo, fa hozongozonin’ny feon’Andriamanitra.”
“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
“Nisondrotra niakatra ny rahona maizina sy mavesatra ka nifandona. Nisaraka sy niolaka niverina ny habakabaka; dia afaka nijery niakatra tamin’ilay banga misokatra ao Orion isika, izay nihavian’ny feon’Andriamanitra. Hidina amin’ny alalan’io banga misokatra io ny Tanàna Masina. Hitako fa ahetsiketsika ankehitriny ny herin’ny tany ary tonga araka ny filaharany ny toe-javatra. Ady sy siosion-dresaky ny ady, sabatra, mosary ary areti-mandringana no voalohany hampihozongozona ny herin’ny tany; avy eo ny feon’Andriamanitra no hampihozongozona ny masoandro sy ny volana ary ny kintana, ary ity tany ity koa. Hitako fa ny fihovitrovitran’ny hery any Eoropa dia tsy, araka ny ampianarin’ny sasany, ny fihovitrovitran’ny herin’ny lanitra, fa ny fihovitrovitran’ireo firenena tezitra.” Early Writings, 41.
The shaking of the heavens in Matthew, Mark and Luke represent the shaking of the powers that rule the heavens, as represented by the sun, moon and stars. All of these heavenly powers were shaken, and produced the “signs,” which ushered in and announced the movement of the first angel. Those heavenly powers will be again shaken during the movement of the third angel. But in the movement of the third angel, the powers of earth will also be shaken. The powers of earth are the powers that rule the earth. On September 11, 2001, the powers of earth, not heaven, were shaken.
Ny fihovitrovitry ny lanitra ao amin’i Matio sy Marka ary Lioka dia maneho ny fihovitrovitry ny fahefana izay manjaka amin’ny lanitra, araka ny asehon’ny masoandro sy ny volana ary ny kintana. Ireo fahefana any an-danitra rehetra ireo dia nohozongozonina, ka niteraka ny “famantarana,” izay nampiditra sy nanambara ny fihetsiky ny anjely voalohany. Ireo fahefana any an-danitra ireo dia mbola hohozongozonina indray mandritra ny fihetsiky ny anjely fahatelo. Fa ao amin’ny fihetsiky ny anjely fahatelo, dia hohozongozonina koa ny fahefan’ny tany. Ny fahefan’ny tany dia ireo fahefana izay manjaka amin’ny tany. Tamin’ny 11 Septambra 2001, ny fahefan’ny tany, fa tsy ny an’ny lanitra, no nohozongozonina.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Efa tonga ve ny teny nambarako fa i New York dia hofafan’ny onja mahery avy amin’ny ranomasina? Tsy mbola nilaza izany mihitsy aho. Izao no efa nolazaiko, raha nijery ireo trano lehibe natsangana tany aho, rihana manaraka rihana: ‘Toe-javatra mahatsiravina toy inona no hitranga rehefa hitsangana ny Tompo hampihorohoro fatratra ny tany! Amin’izany dia ho tanteraka ny tenin’ny Apokalypsy 18:1–3.’ Ny toko fahavalo ambin’ny folo manontolo ao amin’ny Apokalypsy dia fampitandremana ny amin’izay ho tonga amin’ny tany. Nefa tsy manana fanazavana manokana momba izay ho tonga amin’i New York aho, afa-tsy izao ihany, fa fantatro fa indray andro any ireo trano lehibe any dia harodana noho ny fihodinana sy ny fanonganam-pahefan’Andriamanitra. Avy amin’ny fahazavana nomena ahy no ahafantarako fa misy fandringanana eto amin’izao tontolo izao. Teny iray avy amin’ny Tompo, fikasihan’ny heriny mahery iray monja, dia hirodana ireo rafitra goavana ireo. Hitranga ny toe-javatra mahatahotra izay tsy azontsika saintsainina akory.” Review and Herald, 5 Jolay 1906.
In the history of the Millerites one of the signs recorded by Luke was the “distress of nations.” The nations represent the powers that rule the earth, and on September 11, 2001, every nation on earth was shaken as the third Woe arrived into prophetic history. That earthly shaking was represented in Luke twenty-one, but not by the biblical expression of the shaking of the powers of the earth. It was represented by the phrase, “the distress of nations,” as was brought upon the nations of the world when the great buildings of New York were brought down. “The distress of nations” in Luke is the shaking of the powers of earth, and it was fulfilled in the history of the Millerites.
Tamin’ny tantaran’ny Millerita, iray amin’ireo famantarana voasoratr’i Lioka ny hoe “fahorian’ny firenena.” Ny firenena dia maneho ireo hery izay manjaka amin’ny tany, ary tamin’ny 11 Septambra 2001, dia nangovitra ny firenena rehetra eran-tany rehefa niditra tao amin’ny tantara ara-paminaniana ny Loza fahatelo. Io fangozohozonana teto an-tany io dia naseho tao amin’i Lioka toko faha-iraika amby roapolo, saingy tsy tamin’ilay fomba fiteny ara-Baiboly hoe fangozohozonan’ny herin’ny tany. Nohaseho tamin’ilay andian-teny hoe “fahorian’ny firenena” izany, araka izay nateraka tamin’ireo firenena maneran-tany rehefa noravana ireo trano lehibe tao New York. Ny “fahorian’ny firenena” ao amin’i Lioka dia ny fangozohozonan’ny herin’ny tany, ary tanteraka izany tamin’ny tantaran’ny Millerita.
“I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
“Hitako fa ny herin’ny tany dia ahetsiketsika ankehitriny, ary ny zava-mitranga dia tonga araka ny filaharany. Ny ady sy ny siosion-dresaky ny ady, ny sabatra, ny mosary ary ny areti-mandringana no voalohany manetsiketsika ny herin’ny tany; avy eo ny feon’Andriamanitra no hampihorohoro ny masoandro sy ny volana ary ny kintana, ary ity tany ity koa. Hitako fa ny fihovitrovitry ny hery any Eoropa dia tsy, araka ny ampianarin’ny sasany, ny fihovitrovitry ny herin’ny lanitra, fa ny fihovitrovitry ny firenena tezitra.” Early Writings, 41.
The “shaking of the powers of the angry nations,” is the shaking of the “powers of earth,” as illustrated in the early history of Adventism by the shaking of the “powers in Europe.” Uriah Smith identified what was shaking the powers in Europe in 1838.
Ny “fihorohoroan’ny fahefan’ireo firenena tezitra” dia fihorohoroan’ny “fahefan’ny tany,” araka ny asehon’ny tantara tany am-piandohan’ny Advantisma tamin’ny fihorohoroan’ny “fahefana tany Eoropa.” Uriah Smith dia nanondro izay nampihorohoro ireo fahefana tany Eoropa tamin’ny 1838.
“As the prophetic period of this [6th] trumpet commenced by the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we might justly conclude that its termination would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum should be placed in the hands of Mehemet, the destiny of the Ottoman Empire would be virtually lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, inquiring what should be done in case Mehemet refused to comply with the terms which they had proposed. The answer was that he need not alarm himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days before. Thus the second woe ended, and the sixth trumpet ceased its sounding.” Uriah Smith, Synopsis of Present Truth, 218.
“Araka ny nanombohan’ny vanim-potoana ara-paminaniana amin’ity trompetra [faha-6] ity tamin’ny fanolorana an-tsitrapo ny fahefana teo an-tànan’ny Tiorka nataon’ny amperora kristiana tany Atsinanana, dia azo heverina ara-drariny koa fa ny fiafarany dia homarihina amin’ny fanolorana an-tsitrapo izany fahefana izany indray ataon’ny Sultana Tiorka hiverina eo an-tànan’ny Kristiana. Tamin’ny 1838 dia tafiditra an’ady tamin’i Egypta i Torkia. Saika haharesy ny fahefana tiorka ny Egyptianina. Mba hisorohana izany, dia niditra an-tsehatra ny hery lehibe efatra tany Eoropa, dia i Angletera, Rosia, Aotrisy, ary Poroisia, mba hanohana ny governemanta tiorka. Nanaiky izany fidiran’izy ireo an-tsehatra izany i Torkia. Nisy fivoriana natao tany Londres, izay namolavolana teny farany hapetraka eo anatrehan’i Mehemet Ali, Pasha-n’i Egypta. Miharihary fa raha vao hapetraka eo an-tànan’i Mehemet io teny farany io, dia ho voatolotra amin’ny ankapobeny eo an-tànan’ny hery kristiana any Eoropa ny anjaran’ny Fanjakana Ottoman. Napetraka teo an-tànan’i Mehemet izany teny farany izany tamin’ny andro faha-11 Aogositra 1840! ary tamin’io andro io indrindra dia nandefa taratasy ho an’ireo ambasadaoron’ny hery efatra ny Sultana, nanontany izay tokony hatao raha mandà tsy hanaraka ireo fepetra natolotr’izy ireo i Mehemet. Ny valiny dia hoe tsy tokony hanahy ny tenany izy momba izay tranga mety hitranga; fa efa nanao fiomanana ho amin’izany izy ireo. Tapitra ny vanim-potoana ara-paminaniana, ary tamin’io andro io indrindra dia nafindra teo an-tànan’ny Kristiana ny fitantanana ny raharaha mohammedana, tahaka ny namindrana ny fitantanana ny raharaha kristiana teo an-tànan’ny Mohammedana 391 taona sy 15 andro talohan’izany. Toy izany no nifaranan’ny loza faharoa, ary nitsahatra ny fanenoan’ny trompetra fahenina.” Uriah Smith, Synopsis of Present Truth, 218.
Islam of the second Woe, had passed the zenith of its power, which according to God’s word was to continue for three hundred and ninety-one years and fifteen days. Yet in the 1830’s Egypt was attempting to re-establish a caliphate in Egypt for the purpose of continuing the second great jihad of Muslim history. The possibility of more Islamic warfare was causing the European powers to shake in fear. For decades the crisis of Islam re-igniting its warfare was labelled by the historians and the reporters of those years as the “Eastern Question.” The warfare of the children of the east had been carried out for centuries against the nations of Europe, who derived their religion from the Roman church. In 1838, “the distress of nations,” referred to by Christ represented the shaking of the angry nations that was produced by the warfare brought against the former Roman Empire by Islam.
Ny finoana silamo tamin’ilay Loza faharoa dia efa nandalo ny tampon’ny heriny, izay, araka ny tenin’Andriamanitra, dia tokony haharitra telonjato iraika amby sivifolo taona sy dimy ambin’ny folo andro. Kanefa tamin’ny taompolo 1830 dia niezaka i Egypta hanorina indray kalifàta tao Egypta mba hanohizana ny jihady lehibe faharoa teo amin’ny tantaran’ny Silamo. Ny mety hisian’ny ady silamo fanampiny dia nahatonga ireo hery eoropeana hihorohoro noho ny tahotra. Nandritra ny am-polony taona maro, ny krizin’ny fiverenan’ny Silamo handrehitra indray ny adiny dia nantsoin’ireo mpahay tantara sy mpitati-baovao tamin’izany taona izany hoe “Ny Fanontaniana Tatsinanana.” Ny adin’ny zanaky ny atsinanana dia notanterahina nandritra ny taonjato maro tamin’ireo firenena eoropeana, izay nandray ny fivavahany avy tamin’ny fiangonana romana. Tamin’ny 1838, “ny fahorian’ny firenena,” izay noresahin’i Kristy, dia naneho ny fihovitrovitran’ireo firenena tezitra, izay vokatry ny ady nentin’ny Silamo hanoherana ny Empira romana teo aloha.
“By [loosing] the four angels which are bound in the great river Euphrates, I understand that God was now about to suffer the four principal nations of which the Ottoman empire was composed, which had in vain attempted to subdue the Eastern Empire at Constantinople, and made but little progress in conquering Europe, now to take Constantinople, and to overrun and subdue one third part of Europe, which was the fact about the middle of the fifteenth century.” Works of William Miller, Volume 2, 121.
“Amin’ny [famahana] ireo anjely efatra izay voafatotra eo amin’ilay ony lehibe Eofrata, dia takatro fa Andriamanitra tamin’izany dia efa saiky hamela ireo firenena efatra lehibe nandrafitra ny fanjakana Ottomanina, izay niezaka foana nefa tsy nahavita nampanaiky ny Fanjakana Tatsinanana tao Constantinople, sady kely ihany ny fandrosoany tamin’ny fandresena an’i Eoropa, ankehitriny mba haka an’i Constantinople, sy handravarava ary hampanaiky ny ampahatelon’i Eoropa, izay no zava-nisy tokoa tokony ho tamin’ny tapaky ny taonjato fahadimy ambin’ny folo.” Works of William Miller, Volume 2, 121.
The distress of nations in the narrative found in Luke was “with perplexity; the sea and the waves roaring,” and with men’s “hearts failing them for fear, and for looking after those things which are coming on the earth.” The perplexity of the Eastern Question continued to agitate the powers of earth all the way into the twentieth century, and the symbol of that distress was “men’s hearts failing them for fear” and the “sea and waves roaring.”
Ny fahorian’ny firenena ao amin’ilay fitantarana hita ao amin’ny Lioka dia “amin’ny fisafotofotoana; ny ranomasina sy ny onja mirohondrohona,” ary ny “fon’ny olona reraka noho ny tahotra sy noho ny fiandrasana ireo zavatra ho avy ambonin’ny tany.” Ny fisafotofotoan’ilay Raharaha Tatsinanana dia mbola nanetsiketsika hatrany ny fahefan’ny tany ka tonga hatrany amin’ny taonjato faharoapolo, ary ny tandindon’izany fahoriana izany dia ny “fon’ny olona reraka noho ny tahotra” sy ny “ranomasina sy ny onja mirohondrohona.”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Ity fanisiana tombo-kase ny mpanompon’Andriamanitra ity dia ilay naseho an’i Ezekiela tao amin’ny fahitana ihany. Jaona koa dia vavolombelon’ity fanambarana mahatahotra indrindra ity. Nahita ny ranomasina sy ny onja mierona izy, ary ny fon’ny olona reraka noho ny tahotra. Nahita ny tany nihozongozona izy, sy ny tendrombohitra nafindra ho eo afovoan’ny ranomasina (izay tanteraka ara-bakiteny mihitsy), ny ranony mierona sy misamboaravoara, ary ny tendrombohitra mihozongozona noho ny fivontosany. Nampisehoana loza izy, areti-mandringana, mosary, ary fahafatesana manatanteraka ny asa mahatsiravin’izy ireo.” Testimonies to Ministers, 445.
When John was shown the sealing of the one hundred and forty-four thousand, he saw the distress of nations, as represented by the seas and waves roaring, and men’s hearts failing for fear, and it was the same sealing that Ezekiel was shown in chapter nine. Ezekiel was shown the internal elements of the sealing and John was shown the external elements associated with the sealing. John saw that the angering of the nations is associated with the sealing of the one hundred and forty-four thousand, and the angering of the nations is also Luke’s distress of nations which is historically identified as the Eastern Question. John was shown that Islam of the third Woe, is the external sign of the sealing of the one hundred and forty-four thousand.
Rehefa naseho tamin’i Jaona ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, dia hitany ny fahorian’ny firenena, araka ny asehon’ny ranomasina sy ny onja mirohondrohona, ary ny fon’ny olona reraka noho ny tahotra; ary io fanisiana tombo-kase io ihany no naseho tamin’i Ezekiela tao amin’ny toko fahasivy. Nomena an’i Ezekiela ny hahita ny singa anatiny amin’ny fanisiana tombo-kase, fa i Jaona kosa no naseho ny singa ivelany mifandray amin’ny fanisiana tombo-kase. Hitan’i Jaona fa ny fahatezeran’ny firenena dia mifandray amin’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, ary ny fahatezeran’ny firenena dia ilay fahorian’ny firenena ao amin’i Lioka ihany koa, izay fantatra ara-tantara amin’ny hoe Fanontaniana Atsinanana. Nomena an’i Jaona ny hahita fa ny finoana silamo amin’ny Loza fahatelo dia famantarana ivelany ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina.
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Ny ankehitriny dia fotoana mahaliana fatratra ho an’ny velona rehetra. Ny mpitondra sy ny mpanao fanjakana, ireo olona mitana toerana iankinana fitokisana sy fahefana, ny lehilahy sy ny vehivavy mpandinika avy amin’ny saranga rehetra, dia mampifantoka ny sainy amin’ireo zava-mitranga manodidina antsika. Mijery ireo fifandraisana voahenjana sy tsy milamina misy eo amin’ny firenena izy ireo. Hitan’izy ireo ny hamafin-kery izay mandray ny singa rehetra eto an-tany, ary tsapany fa misy zava-dehibe sy manapaka hiseho tsy ho ela—fa izao tontolo izao dia eo an-tsisin’ny krizy goavana indrindra.”
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
“Ankehitriny ny anjely dia mifehy ny rivotry ny fifandirana, mba tsy hitsoka izany mandra-panaitra izao tontolo izao ny amin’ny loza mananontanona ho avy aminy; kanefa misy tafio-drivotra miangona, vonona hipoaka amin’ny tany; ary rehefa homen’Andriamanitra didy hamaha ny rivotra ny anjeliny, dia hisy fisehoan-javatra mahatahotra amin’ny fifandirana izay tsy azon’ny penina aseho an-tsary.”
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 179, 180.
“Ny Baiboly, ary ny Baiboly ihany, no manome ny fijery marina momba izany zavatra izany. Eto no anehoana ireo seho lehibe farany eo amin’ny tantaran’izao tontolontsika izao, dia zava-mitranga izay efa mandefa mialoha ny alokany, ka ny feon’ny fanatonany aza mampihorohoro ny tany sy mampitambotsotra ny fon’ny olona noho ny tahotra.” Education, 179, 180.
In Luke chapter twenty-one Jesus identified the “signs” that ushered in the Millerite movement, and all those “signs”, according to Sister White, were fulfilled. The Lisbon earthquake, the dark day, the falling of the stars, and the distress of nations, which represented the shaking of the powers of earth that was fulfilled by Islam in the fear produced by the Eastern Question, are all fulfilled. The Millerite “signs” also include the Son of man coming with a cloud which was fulfilled in the correct order that the “signs” were given by Christ, for after the distress of nations ended with the restraint of the Ottoman supremacy in 1840, Christ came to the Most Holy Place on October 22, 1844, and when He came He came with clouds.
Ao amin’ny toko fahiraika amby roa-polon’i Lioka dia notondroin’i Jesosy ireo “famantarana” izay nampiditra ny hetsika Millerita, ary ireo “famantarana” rehetra ireo, araka an’i Sister White, dia tanteraka avokoa. Ny horohorontany tao Lisbonne, ny andro maizina, ny fianjeran’ny kintana, ary ny fahorian’ny firenena, izay naneho ny fihovitrovitry ny herin’ny tany ka tanteraka tamin’ny alalan’ny Silamo tao amin’ilay tahotra nateraky ny Eastern Question, dia samy efa tanteraka avokoa. Tafiditra ao anatin’ny “famantarana” Millerita koa ny fahatongavan’ny Zanak’olona miaraka amin’ny rahona, izay tanteraka araka ny filaharana marina nanomezan’i Kristy ireo “famantarana”; fa rehefa nifarana ny fahorian’ny firenena tamin’ny famerana ny fahefan’ny Ottoman tamin’ny taona 1840, dia tonga tao amin’ny Toerana Masina Indrindra Kristy tamin’ny 22 Oktobra 1844, ary rehefa tonga Izy dia tonga niaraka tamin’ny rahona.
“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.” The Great Controversy, 479.
“‘Ary, indro, nisy anankiray tahaka ny Zanak’olona tonga tamin’ny rahon’ny lanitra ka nanatona ny Fahagola tamin’ny Andro, ary nentiny ho eo anatrehany Izy. Dia nomena Azy ny fanapahana sy ny voninahitra ary ny fanjakana, mba hanompoan’ny firenena sy ny olona ary ny samy hafa fiteny rehetra Azy; ny fanapahany dia fanapahana mandrakizay izay tsy ho levona.’ Daniela 7:13, 14. Ny fihavian’i Kristy voafaritra eto dia tsy ny fihaviany fanindroany etỳ an-tany. Tonga eo amin’ilay Fahagola tamin’ny Andro any an-danitra Izy mba handray fanapahana sy voninahitra ary fanjakana, izay homena Azy amin’ny fiafaran’ny asany amin’ny maha-Mpanelanelana Azy. Ity fihaviana ity, fa tsy ny fiaviany fanindroany etỳ an-tany, no nambaran’ny faminaniana fa hitranga amin’ny fiafaran’ny 2300 andro tamin’ny taona 1844. Entin’ny anjely any an-danitra miaraka Aminy, ny Mpisoronabe lehibentsika dia miditra ao amin’ny masina indrindra, ary eo no isehoany eo anatrehan’Andriamanitra mba hanatanteraka ny asa farany amin’ny fanompoany ho an’ny olona—dia ny hanatontosa ny asam-pitsarana famotopotorana sy hanao fanavotana ho an’izay rehetra aseho fa manan-jo hahazo ny tombontsoany.” Ilay Ady Lehibe, 479.
The “signs” associated with the history of the Millerites typified the “signs” associated with the history of the one hundred and forty-four thousand. When Christ provided the second witness to the historical narrative with the parable, He pointed His disciples to “the budding trees of spring.” He informed them that when the trees begin to bud out you know you are near the end of the world, and that the generation that witnesses the budding trees of spring will live to see the heavens and the earth pass away, in the fires of His second coming.
Ny “famantarana” mifandray amin’ny tantaran’ny Millerites dia naneho mialoha ny “famantarana” mifandray amin’ny tantaran’ny iray hetsy sy efatra arivo amby efatra alina. Raha nanome ny vavolombelona faharoa ho an’ilay fitantarana ara-tantara tamin’ny alalan’ny fanoharana i Kristy, dia notondroiny tamin’ny mpianany ny “hazo mitsimoka amin’ny lohataona.” Nampahafantariny azy ireo fa rehefa manomboka mitsimoka ny hazo, dia fantatrareo fa efa akaiky ny faran’izao tontolo izao, ary fa ny taranaka izay mahita ny hazo mitsimoka amin’ny lohataona dia mbola ho velona ka hahita ny lanitra sy ny tany ho levona, ao amin’ny afon’ny fiaviany fanindroany.
When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:30–33.
Rehefa mitsimoka izy ankehitriny, dia hitanareo ka fantatrareo amin’ny tenanareo fa efa akaiky ny fahavaratra. Ary toy izany koa ianareo, raha mahita ireo zavatra ireo tanteraka ianareo, dia fantaro fa efa akaiky ny fanjakan’Andriamanitra. Lazaiko aminareo marina tokoa: ity taranaka ity tsy mba ho levona mandra-pahatanterak’ireo rehetra ireo. Ny lanitra sy ny tany ho levona, fa ny teniko tsy mba ho levona. Lioka 21:30–33.
The question then becomes, “when did the trees begin to shoot forth?” The latter rain began to sprinkle on September 11, 2001, which according to Isaiah is “the day” of God’s “rough wind in the day of the east wind.”
Ny fanontaniana àry dia tonga hoe: “oviana no nanomboka nitsiry ny hazo?” Ny ranonorana farany dia nanomboka niparitaka tamin’ny 11 Septambra 2001, izay araka an’i Isaia dia “ny andro” amin’ny “rivotra mahery amin’ny andro isehoan’ny rivotra avy any atsinanana” avy amin’Andriamanitra.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:8–13.
Amin’ny famerana, raha mitsiry izy, dia hifandahatra aminy ianao; ny rivotra mahery nofefeny dia tanany amin’ny andron’ny rivotra avy any atsinanana. Koa amin’izany no hanadiovana ny helok’i Jakoba; ary izao no voa rehetra hahafahana manaisotra ny fahotany: raha ataony tahaka ny vato sokay voatorotoro ny vato rehetra amin’ny alitara, dia tsy haharitra intsony ny ala masina sy ny sarin-javatra voasokitra. Nefa ny tanàna mafy manda dia ho lao, ary ny fonenana ho avela sy hafoy tahaka ny efitra; ao no hihinanan’ny zanak’omby, ary ao no handriany ka handany ny rantsany. Raha malazo ny rantsany, dia hotapahina ireny; tonga ny vehivavy ka mandrehitra azy amin’ny afo; fa firenena tsy manan-tsaina izy; koa Izay nanao azy tsy hamindra fo aminy, ary Izay namorona azy tsy haneho fitia azy. Ary amin’izany andro izany dia hisy izao: Jehovah hikosoka ny voa manomboka eo amin’ny lalan-drano amin’ny ony ka hatreo amin’ny lohasahan-dranon’i Egypta, ary ianareo hangonina tsirairay, ry zanak’Isiraely. Ary amin’izany andro izany dia hisy izao: hotsofina ny trompetra lehibe, ka ho avy ireo izay saiky ho levona tany amin’ny tanin’i Asyria, sy ireo voaroaka tany amin’ny tanin’i Egypta, ary hiankohoka eo anatrehan’i Jehovah eo an-tendrombohitra masina any Jerosalema. Isaia 27:8–13.
The latter rain began to sprinkle (measured) on September 11, 2001, and the debate over the message of the latter rain and the counterfeit peace and safety message began. The history of that debate is where the iniquity of Jacob is removed (purged, meaning atoned for). The history of the debate, which is the debate of Habakkuk, is the period of the sealing of the one hundred and forty-four thousand, that concludes with the Laodicean Seventh-day Adventist being spewed out of the mouth of the Lord, for it, as “the defenced city,” shall be desolate, for it had become the city of a people of no understanding, who find no mercy or favor. At that time the “second voice” of Revelation eighteen, will blow a great trumpet, which is the seventh trumpet and the third woe, and God’s other flock shall come and worship at “Jerusalem”, which will have become the movement of the church triumphant.
Ny orana farany dia nanomboka nitsifitra (araka ny fatra) tamin’ny 11 Septambra 2001, ary nanomboka koa ny adihevitra momba ny hafatry ny orana farany sy ny hafatra sandoka hoe fiadanana sy filaminana. Ny tantaran’izany adihevitra izany no toerana anesorana ny helok’i Jakoba (diovina, izany hoe anaovana fanavotana). Ny tantaran’ilay adihevitra, izay adihevitr’i Habakoka, no vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, izay mifarana amin’ny androahan’ny Tompo amin’ny vavany ny Advantista Mitandrina ny Andro Fahafito Laodiseana, fa izy, tahaka ilay “tanàna mimanda”, dia ho lao, satria efa tonga tanànan’ny olona tsy manam-pahalalana, izay tsy mahita famindram-po na fitia. Amin’izany fotoana izany, ilay “feo faharoa” ao amin’ny Apokalypsy valo ambin’ny folo dia hitsoka trompetra lehibe, izay trompetra fahafito sy loza fahatelo, ary ny ondry hafa an’Andriamanitra dia ho avy hiankohoka ao “Jerosalema”, izay ho efa tonga ny hetsiky ny fiangonana mandresy.
September 11, 2001, identifies that the last generation of earth’s history has arrived, and only those that recognize the budding trees of spring will receive the rain that is causing the trees to bud. Only those that recognize that Islam of the third woe, is what marks the arrival of the latter rain and the sealing of the one hundred and forty-four thousand, will be among that group.
Ny 11 Septambra 2001 dia manondro fa tonga ny taranaka farany eo amin’ny tantaran’ity tany ity, ary izay ihany no handray ny orana izay mampamony ny hazo, dia ireo izay mahafantatra ny hazo mitsimoka amin’ny lohataona. Ireo ihany izay mahafantatra fa ny finoana silamo amin’ilay loza fahatelo no manamarika ny fahatongavan’ny ranonorana farany sy ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo, no ho isan’izany antokon’olona izany.
“Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.
“Ireo ihany izay miaina araka ny fahazavana efa azony no handray fahazavana lehibe kokoa. Raha tsy mandroso isan’andro isika amin’ny fanehoana ireo hatsaram-panahy kristiana miasa, dia tsy ho fantatsika ny fisehoan’ny Fanahy Masina amin’ny ranonorana farany. Mety hilatsaka amin’ny fo manodidina antsika rehetra izany, nefa tsy ho tsapantsika na ho raisintsika.” Testimonies to Ministers, 507.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations’ (Isaiah 61:11). The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Tsy tokony hiandry ny ranonorana farany isika. Ho avy amin’izay rehetra hanaiky sy handray ho azy ny ando sy ny ranonoram-pahasoavana milatsaka amintsika izany. Rehefa angonintsika ny sombin’ny fahazavana, rehefa ankasitrahantsika ny famindram-po azo antoka avy amin’Andriamanitra, Izay tia antsika hatoky Azy, dia ho tanteraka ny teny fikasana rehetra. ‘Fa tahaka ny amelan’ny tany ny mitsimoka avy aminy, ary tahaka ny ampanirian’ny saha ny voafafy eo aminy; dia toy izany no hampanirian’i Jehovah Tompo ny fahamarinana sy ny fiderana eo anatrehan’ny firenena rehetra’ (Isaia 61:11). Ny tany rehetra dia tsy maintsy ho feno ny voninahitr’Andriamanitra.” The Seventh-day Adventist Bible Commentary, boky 7, 984.
We will continue the study in the next article.
Hanohy ny fandalinana ao amin’ny lahatsoratra manaraka isika.
“Unless those who can help in——are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.
“Raha tsy taitra ho amin’ny fahatsapana ny adidiny ireo izay afaka manampy ao amin’ny ——, dia tsy hahafantatra ny asan’Andriamanitra izy, raha renesina ny antso mafy ataon’ilay anjely fahatelo. Rehefa mivoaka ny fahazavana mba hanazava ny tany, dia tsy hiakatra hanampy an’i Jehovah izy, fa haniry hamatotra sy hamehy ny asany mba hifanaraka amin’ny heviny tery. Aoka holazaiko aminareo fa ny Tompo dia hiasa amin’ity asa farany ity amin’ny fomba tena ivelan’ny filaharana mahazatra amin’ny zavatra, ary amin’ny fomba izay hifanohitra amin’izay drafitr’olombelona rehetra. Hisy eo amintsika ireo izay te hifehy mandrakariva ny asan’Andriamanitra, ka hanoro didy mihitsy aza ny amin’izay hetsika tokony hatao rehefa mandroso ny asa eo ambanin’ny fitarihan’ilay anjely izay mikambana amin’ilay anjely fahatelo ao amin’ny hafatra tokony homena izao tontolo izao. Hampiasa fomba sy fitaovana Andriamanitra, ka ho hita amin’izany fa Izy no mandray ny fehin-tanana eo an-tànany manokana. Ho gaga ny mpiasa noho ny fomba tsotra hampiasainy hanatanterahana sy hahatanteraka ny asany amin’ny fahamarinana.” Testimonies to Ministers, 300.