At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.
Tao Panium, izay Kaisaria Filipy, izay andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo ao amin’ny toko fahiraika ambin’ny folo amin’ny bokin’i Daniela, izay tantara ahatanterahan’ireo tandroka Repoblikana sy Protestanta ny zava-miafina amin’ny maha-fahavalo izay avy amin’ny fito azy, izay tantara ametrahana maharitra ny Tombo-kasen’Andriamanitra eo amin’ny iray hetsy sy efatra alina sy efatra arivo, ary ny tantaran’ny fahatongavan’ny hafatry ny Antso Misasakalina, dia nanome teny fikasana ho an’ny olony amin’ny andro farany Kristy.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.
Ary Izaho milaza aminao koa hoe: Hianao no Petera; ary eo ambonin’ity vatolampy ity no haoriko ny fiangonako; ary ny vavahadin’ny fiainan-tsi-hita tsy haharesy azy. Ary homeko anao ny fanalahidin’ny fanjakan’ny lanitra; koa na inona na inona fehezinao etỳ ambonin’ny tany dia ho voafehy any an-danitra; ary na inona na inona vahanao etỳ ambonin’ny tany dia ho voavaha any an-danitra. Matio 16:18, 19.
The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.
Ny vanim-potoanan’ny famehezana izay nanomboka tamin’ny 11 Septambra 2001, rehefa naongana ireo trano goavana tao New York City, ary mifarana amin’ilay lalàna Alahady izay ho avy tsy ho ela, dia noforonin’ny Alfa sy Omega. Ny tapany farany indrindra amin’izany vanim-potoana izany dia mamerina ny tapany voalohany indrindra amin’ilay vanim-potoana. Tamin’ny 11 Septambra 2001 dia nitarika ny olony hiverina ho amin’ny lalana fahiny ny Tompo, izay nahitan’izy ireo, ankoatra ireo fahamarinana hafa, ny “impito,” tahaka ny nahitana izany tamin’ny andron’i Josia mpanjaka. Nanomboka niparitaka tamin’izay ny ranonorana farany, ary nanomboka ny fizahan-toetra izay niteraka fisarahan’olona roa sokajin’ny mpivavaka.
In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.
Ho fanatanterahana ny Habakoka toko faharoa dia hita ireo tabilao masina roa ireo ka tonga famantarana ny amin’izany vanim-potoana ara-tantara izany. Toy izany koa, ary tsy latsa-danja amin’izany, no nanombohan’ny “adihevitra” ao amin’ny Habakoka toko faharoa, teo amin’ny fomba fiasa tsipika manaraka tsipika, izay fomba fiasan’ny ranonorana farany, nifanohitra tamin’ny fomba fiasan’ny Protestanta nivadi-pinoana izay neken’ny Advantista tsikelikely, nanomboka tamin’ny fikomiana tamin’ny 1863.
Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.
Nampanantena Jesosy fa homeny ny olony amin’ny andro farany “ny fanalahidin’ny fanjakana”, ary amin’izany dia ny fomba fandalinana ara-Baiboly marina no tondroiny, izay ahitana ireo fanalahidy ara-paminaniana ilaina hamantarana, hampiorenana, ary hanambarana ny hafatry ny Antso Mamatonalina sy ny Antso Mafy.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Ireo izay miombona amin’Andriamanitra dia mandeha eo amin’ny fahazavan’ny Masoandron’ny Fahamarinana. Tsy manala baràka ny Mpanavotra azy izy amin’ny fanimbàna ny làlany eo anatrehan’Andriamanitra. Ny fahazavana avy any an-danitra dia mamirapiratra aminy. Rehefa manakaiky ny famaranana ny tantaran’ity tany ity izy, dia mitombo indrindra ny fahalalany an’i Kristy sy ny faminaniana mikasika Azy. Manan-danja tsy manam-petra eo imason’Andriamanitra izy; fa tafaray amin’ny Zanany. Ho azy ireo, ny tenin’Andriamanitra dia feno hatsaran-tarehy sy fahatsaran-tsoa mihoatra lavitra. Hitany ny maha-zava-dehibe azy. Vohaina aminy ny fahamarinana. Ny fampianarana momba ny fahatongavan’Andriamanitra ho nofo dia ampitafiana famirapiratana malefaka. Hitany fa ny Soratra Masina no fanalahidy manokatra ny zava-miafina rehetra sy mamaha ny fahasarotana rehetra. Ireo izay tsy nety nandray ny fahazavana sy nandeha teo amin’ny fahazavana dia tsy ho afaka hahatakatra ny zava-miafin’ny toe-panahy araka an’Andriamanitra; fa ireo izay tsy nisalasala nitondra ny hazofijaliana sy nanaraka an’i Jesosy kosa dia hahita fahazavana ao amin’ny fahazavan’Andriamanitra.” The Southern Watchman, April 4, 1905.
Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.
Ireo izay asehon’i Petera, dia ny iray hetsy sy efatra arivo amby efatra alina, dia ireo izay manaiky ny hafatry ny Laodikia izay tonga tamin’ny 11 Septambra 2001, ary ankehitriny averina indray hatramin’ny Jolay 2023. Ny hafatry ny Laodikia izay tonga tamin’ny 1856 dia ny fitomboan’ny fahalalana momba ny “impito,” ary rehefa ampiraisin’i Kristy ny taolana maina, ary avy eo omeny aina izy ireo, dia mifindra avy amin’ny hetsika Laodikia an’ilay anjely fahatelo ho amin’ny hetsika Filadelfia an’ny iray hetsy sy efatra arivo amby efatra alina izy ireo. Izany fifindrana izany dia tanterahin’ny Tenin’i Kristy, fa hamasinina amin’ny Teniny izy ireo, ary ny Teniny no “fahamarinana,” ary ny Teniny no “fanalahidy” izay manokatra ny Teniny.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.
Ary ho amin’ny anjelin’ny fiangonana any Filadelfia soraty hoe: Izao no lazain’Ilay masina, Ilay marina, Ilay manana ny fanalahidin’i Davida, Ilay manokatra ka tsy misy olona mahahidy; ary manidy ka tsy misy olona mahavohatra; Fantatro ny asanao: indro, efa nametraka varavarana misokatra eo anoloanao Aho, ka tsy misy olona mahahidy azy; fa manana hery kely ianao, nefa nitandrina ny teniko, ary tsy mba nandà ny anarako. Apokalypsy 3:7–8.
The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.
Ny fomba fiasa atao hoe “andalana ambonin’ny andalana” no fanalahidy izay nampanantenain’i Kristy ny olony amin’ny andro farany ao amin’ny ady eo am-bavahady. Ny “vavahady” dia fiangonana.
And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.
Ary Jakoba nifoha tamin’ny torimasony ka nanao hoe: Hita marina fa Jehovah ato amin’ity toerana ity; nefa izaho tsy nahalala izany. Dia raiki-tahotra izy ka nanao hoe: Endrey, mahatahotra ity toerana ity! Tsy hafa fa tranon’Andriamanitra ity, ary ity no vavahadin’ny lanitra. Genesisy 28:16, 17
The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.
Ny ady eo am-bavahady dia maneho ireo ady ara-pivavahana mitranga eo amin’ny fahamarinana sy ny fahadisoana, ary ny fahadisoan’ny fivavahan’i Gresy no vavahadin’ny helo, ary ny fivavahan’ny Advantista Laodiseana niodina koa dia vavahady iray. Ny vavahadin’ny Advantista Laodiseana dia maneho ny toerana izay anatanterahana ny adihevitr’i Habakoka.
In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14
Amin’izany andro izany dia ho satroboninahitry ny voninahitra sy fehiloha mahafinaritra ho an’ny sisa amin’ny olony Jehovah, Tompon’ny maro, ary ho fanahin’ny fitsarana ho an’izay mipetraka hitsara, ary ho hery ho an’izay mampiverina ny ady ho eo am-bavahady. Fa ireny koa dia nivily noho ny divay, ary diso lalana noho ny zava-pisotro mahery; ny mpisorona sy ny mpaminany dia nivily noho ny zava-pisotro mahery; voatelin’ny divay izy, diso lalana noho ny zava-pisotro mahery; diso amin’ny fahitana izy, tafintohina amin’ny fitsarana. Fa feno loa sy fahalotoana ny latabatra rehetra, ka tsy misy toerana madio. Iza no hampianariny fahalalana? ary iza no hampahafantariny ny fampianarana? ireo izay efa notazana tamin’ny ronono sy nesorina tamin’ny nono va? Fa didy anampy didy, didy anampy didy; fitsipika anampy fitsipika, fitsipika anampy fitsipika; kely etỳ, kely erỳ. Fa amin’ny molotra mikainkona sy amin’ny teny hafa no hitenenany amin’ity firenena ity, izay nilazany hoe: Ity no fitsaharana, ampisaharo amin’ity ny sasatra; ary ity no famelombelomana; nefa tsy nety nihaino izy. Dia tonga taminy ny tenin’i Jehovah hoe: didy anampy didy, didy anampy didy; fitsipika anampy fitsipika, fitsipika anampy fitsipika; kely etỳ, kely erỳ; mba handehanany ka hihemorany, ho torotoro, ho voafandrika ary ho voababo. Koa henoy ny tenin’i Jehovah, ianareo mpaneso, izay manapaka ity firenena any Jerosalema ity. Isaia 28:5-14
The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.
Ny fanalahidin’ny fanjakana dia ny tenin’ny Soratra Masina, izay omen’ny Teny ho an’ny vahoakan’Andriamanitra amin’ny andro farany.
“There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.
“Misy fahamarinana ao amin’ny Teny izay, tahaka ny lalan-dra misy vatosoa sarobidy, miafina eo ambanin’ny vohony. Ny harena miafina dia hita rehefa karohina, tahaka ny fitadiavan’ny mpitrandraka volamena sy volafotsy. Ny porofon’ny fahamarinan’ny tenin’Andriamanitra dia ao amin’ny teny mihitsy. Ny Soratra Masina no fanalahidy manokatra ny Soratra Masina. Ny hevitra lalina ao amin’ny fahamarinana ao amin’ny tenin’Andriamanitra dia sokafan’ny Fanahiny ho azon’ny saintsika.”
“The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.
“Baiboly no boky fampianarana lehibe ho an’ny mpianatra ao amin’ny sekolintsika. Mampianatra ny sitrapon’Andriamanitra manontolo momba ny zanakalahy sy zanakavavin’i Adama izy. Izy no fitsipiky ny fiainana, mampianatra antsika ny amin’ny toetra izay tsy maintsy aorintsika ho amin’ny fiainana ho avy. Tsy mila ny hazavana manjombona avy amin’ny lovantsofina isika mba hahatonga ny Soratra Masina ho takatry ny saina. Toy izany koa no mety hiheverantsika fa mila ny fanjelanjelatan’ny fanilon’ny tany ny masoandro amin’ny mitataovovonana mba hampitombo ny voninahiny. Tsy ilaina ny fanambaran’ny mpisorona sy ny mpitandrina mba hamonjena ny olona amin’ny fahadisoana. Izay manatona ny Tenin’Andriamanitra dia hanana hazavana. Ao amin’ny Baiboly dia atao mazava ny adidy rehetra. Azo takarina ny lesona rehetra omena. Ny lesona rehetra dia manambara amintsika ny Ray sy ny Zanaka. Ny teny dia mahay mampahendry ny olona rehetra ho amin’ny famonjena. Ao amin’ny teny no anehoana mazava ny siansan’ny famonjena. Diniho ny Soratra Masina, fa izy no feon’Andriamanitra miteny amin’ny fanahy.” Testimonies, boky faha-8, 157.
The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.
Ny fanalahidy izay nomen’i Kristy ny fiangonana amin’ny andro farany dia manana hery mitovy amin’izay nananany tamin’izy nomena an’i Petera.
“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’
“I Piera dia naneho ny fahamarinana izay fototry ny finoan’ny fiangonana, ary i Jesosy kosa ankehitriny nanome voninahitra azy ho solontenan’ny tenan’ny mpino manontolo. Hoy Izy: ‘Homeko anao ny fanalahidin’ny fanjakan’ny lanitra; ary na inona na inona hofehezinao etỳ ambonin’ny tany dia ho voafehy any an-danitra; ary na inona na inona hovahanao etỳ ambonin’ny tany dia ho voavaha any an-danitra.’”
“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.
“‘Ny fanalahidin’ny fanjakan’ny lanitra’ dia ny tenin’i Kristy. Azy avokoa ny teny rehetra ao amin’ny Soratra Masina, ary tafiditra ato izany. Ireo teny ireo dia manana hery hanokatra sy hanidy ny lanitra. Manambara ny fepetra handraisana na handavana ny olona izy. Koa araka izany, ny asan’ireo izay mitory ny tenin’Andriamanitra dia hanitry ny fiainana ho amin’ny fiainana, na hanitry ny fahafatesana ho amin’ny fahafatesana. Iraka mavesatra entin’ny vokatra mandrakizay no azy ireo.” The Desire of Ages, 413.
The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.
Ny hery izay aseho amin’ny alalan’ny Teniny, rehefa apetraka eo an-tanan’olona, dia miorina amin’ireo foto-kevitra voafaritra ao amin’ny Teniny. Ny tsotra indrindra angamba, nefa angamba koa ny lalina indrindra, dia izao: ny fahamarinana dia aorina eo amin’ny fijoroana ho vavolombelon’ny roa.
“Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.
“Ny ratsy lehibe hafa iray izay nipoitra tao amin’ny fiangonana dia ny amin’ny rahalahy mifampitory eny amin’ny fitsarana. Efa nisy fepetra ampy natao ho amin’ny fandaminana ny olana eo amin’ny mpino. I Kristy tenany mihitsy no efa nanome toromarika mazava ny amin’ny fomba handaminana izany raharaha izany. ‘Ary raha manota aminao ny rahalahinao,’ hoy ny torohevitr’ilay Mpamonjy, ‘mandeha, ka asehoy azy ny fahadisoany, ianareo roa ihany: raha mihaino anao izy, dia efa azonao ny rahalahinao. Fa raha tsy mihaino anao izy, dia ento miaraka aminao ny iray na roa, mba ho voaorina amin’ny vavan’ny vavolombelona roa na telo ny teny rehetra. Ary raha tsy mety mihaino ireo izy, dia lazao amin’ny fiangonana izany: fa raha tsy mety mihaino ny fiangonana izy, dia aoka ho aminao tahaka ny jentilisa sy ny mpamory hetra izy. Lazaiko aminareo marina tokoa: na inona na inona fehezinareo etỳ an-tany dia hofehezina any an-danitra: ary na inona na inona vahanareo etỳ an-tany dia hovahana any an-danitra.’ Matio 18:15–18.” Asan’ny Apostoly, 304.
There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.
Misy, fara-fahakeliny, vavolombelona ara-jeografia telo momba ny vanim-potoana izay hamehezana ireo iray hetsy sy efatra amby efapolo arivo amin’ny Antso amin’ny Misasakalina. Raha tsaroana fa amin’ilay antso amin’ny misasakalina dia efa tara loatra ny hahazoana ny diloilo, dia hitantsika fa ny fijoroana vavolombelona ara-jeografian’ny fivoriana an-toby tany Exeter dia manome fanoharana ny amin’ilay teboka izay amehezan’Andriamanitra tombo-kase ny olony amin’ny andro farany; ary hitantsika fa asehon’ny jeografian’i Kaisaria Filipy izany fahamarinana izany, ary koa asehon’ny fijoroana vavolombelon’ny ady tao Panium, ao amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo amin’ny Daniela toko faha-iraika ambin’ny folo. Angamba somary tsy marina kely ny mamaritra ireto vavolombelona telo ireto ho ara-jeografia, nefa ampiasaiko izany voambolana izany satria tena anisan’ny sehatra iorenan’ny tantara tokoa ny jeografia ao Exeter sy Kaisaria Filipy. Apetrak’i Jesosy ao anatin’ilay jeografia ara-paminaniana izay isehoan’ireo iray hetsy sy efatra amby efapolo arivo amin’ny andro farany i Petera. Avy eo dia manome didy Izy.
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.
Ary homeko anao ny fanalahidin’ny fanjakan’ny lanitra; ary na inona na inona hofehezinao etỳ an-tany dia ho voafehy any an-danitra; ary na inona na inona hovahanao etỳ an-tany dia ho voavaha any an-danitra. Ary tamin’izany Izy dia nandidy mafy ny mpianany mba tsy hilaza amin’olona akory fa Izy no Jesosy Kristy. Hatramin’izany fotoana izany no nanombohan’i Jesosy naneho tamin’ny mpianany fa tsy maintsy hankany Jerosalema Izy, ka hijaly zavatra maro amin’ny loholona sy ny lohandohan’ny mpisorona ary ny mpanora-dalàna, dia hovonoina, ary hatsangana amin’ny maty amin’ny andro fahatelo. Ary Petera dia naka Azy ka nanomboka nananatra Azy nanao hoe: Sanatria aminao izany, Tompoko; tsy ho tonga aminao izany. Fa Izy nitodika ka nanao tamin’i Petera hoe: Mialà ato ivohoko, Satana; fahatafintohinana amiko ianao; fa tsy misaina ny amin’izay an’Andriamanitra ianao, fa ny an’ny olona. Matio 16:19–23.
The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.
Ny teny hoe “Exeter” dia anaran-tanàna iray any Devon, Angletera. Ny fiavian’io anarana io dia azo arahina hatrany amin’ny Teny Anglisy Taloha, izay nahafantarana azy tamin’ny hoe “Exanceaster” na “Execestre.” Heverina fa avy amin’ny teny anglisy taloha hoe “Exe” (manondro ny Reniranon’i Exe, izay eo amorony no misy ilay tanàna) sy “ceaster” (midika hoe “fiarovana romanina” na “tanàna voahodidina manda”). Koa noho izany, ny “Exeter” dia midika na hoe “ny fiarovana eo amin’ny Reniranon’i Exe,” na hoe “ilay tanàna voahodidina manda eo amoron’ny Reniranon’i Exe.” Ny jeografia mifandray amin’ny fahatongavana sy ny fahatanterahan’ny Antso Mamatonalina ao amin’ny tantara Millerita dia manondro toerana iray izay nisy rano, maneho ny firotsahan’ny Fanahy Masina, sy teboka iray izay nananganan’Andriamanitra tafika mba hanambara ny hafatra amin’izao tontolo izao, izay ampahafantarin-dRahavavy White amintsika fa nandeha tahaka ny “onjan-driaka mahery.” Ny onjan-driaka mahery dia tsy rano avy amin’ny renirano fotsiny, fa rano nohamafisina tamin-kery mihoatra ny mahazatra.
Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.
Ny tantaran’ny Millerita dia fahatanterahan’ny fanoharana ny amin’ireo virijiny folo, ary rehefa entina ho amin’ny famaranana ny fotoan’ny fanisiana tombo-kase ireo iray hetsy sy efatra alina amby efa-polo sy efatra arivo, dia haverin’izy ireo indray ireo mari-dalana voamarika teo am-piandohan’ny fotoan’ny fanisiana tombo-kase, ary koa ny tantaran’ny fivoriana an-toby tao Exeter. Hisy anjely hidina miaraka amin’ny hafatra fitsapana izay tsy maintsy hohanina. Izany hafatra izany dia hitarika ho amin’ny fanorenana, ary hifanehatra amin’ireo sokajy roa amin’ny “impito,” ao amin’ny Levitikosy enina amby roapolo. Ho tafiditra ao anatin’izany ny Fanambaran’i Jesosy Kristy, izay asehon’i Petera ho fanekena fa Jesosy dia nohosorana ho Kristy, raha nidina tamin’ny endriky ny voromailala ny tandindona masina, izay manondro ny 11 Septambra 2001. Ho tafiditra ao anatin’izany koa ny fahatakarana fa Jesosy no Zanak’Andriamanitra masina, ary koa fa noho Jesosy nitondrany teo amin’ny maha-Andriamanitra Azy ny nofon’ny olombelona lavo, dia Izy koa no Zanak’olona.
These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.
Ireo fahamarinana ireo dia hiteraka kilasy roa amin’ny mpivavaka, tahaka ny nataony taorian’ny 11 Septambra 2001. Ireo kilasy roa ireo dia naseho tao amin’ny fivoriana an-day tao Exeter, satria tamin’io fivoriana an-day io dia nisy lay natsangan’ny vondrona iray avy any Watertown, izay nandà ny hafatry ny Midnigh Cry araka ny nanehoana azy tamin’ny alalan’i Samuel Snow. Nanao fivoriana sandoka izy ireo izay tena mafy feo sy feno fihetsehampo loatra, ka nankao amin’izy ireo ny mpitarika ny fivorian’i Snow ary nilaza taminy mba hampitony ny tabataba. Tamin’io fivoriana an-day io dia nisy kilasy roa naseho, ary samy nilaza ho mifandray amin’ny rano izy roa tonta, nefa ny iray dia sandoka ka naneho ireo adala izay tsy nanana diloilo. Ilay vondrona tao amin’ny lay tao Exeter no tafika izay ilay tanàna, izay fiarovana mafy koa, satria izy ireo dia naneho mialoha ny taolana maina maty ao amin’i Ezekiela, izay atsangana ho tafika mahery amin’ny hafatry ny Midnight Cry.
In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”
Ao amin’ilay tantara izay isehoan’ireo sokajy roa ireo, i Petera no naneho ny sokajy roa tonta. Ny fanekena nataony, izay nanambara an’i Jesosy ho Kristy sy Zanak’Andriamanitra, dia vokatry ny fitaoman’ny Fanahy Masina; fa Kristy mihitsy no nilaza mazava taminy hoe: “Tsy nofo aman-dra no nanambara izany taminao, fa ny Raiko Izay any an-danitra.” Rehefa nampahafantarin’i Jesosy tamin’izay ny mpianatra ny amin’ny hazo fijaliana, i Petera kosa, tsy teo ambanin’ny herin’ny Fanahy Masina tamin’izany fotoana izany, dia naka an’i Kristy, “ka nanomboka niteny mafy Azy hoe: Sanatria aminao izany, Tompo ô; tsy ho tonga aminao izany. Fa Izy nitodika ka nanao tamin’i Petera hoe: Mialà ato aoriako, Satana; fahatafintohinana amiko ianao, satria tsy ny an’Andriamanitra no heverinao, fa ny an’ny olona.”
The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”
Ny fipoahan’ny fihetseham-po nasehon’i Petera dia nifanaraka tamin’ilay fanompoam-pivavahana nentin’ny fihetseham-po izay nitranga tao amin’ny tranolay tao Watertown, fony i Samuel Snow nitory ny hafatry ny Antso Misasakalina. Amin’izany ambaratonga izany dia maneho ireo izay kandidà ho isan’ny efatra alina amby iray hetsy sy efatra arivo i Petera. Ireo kandidà ireo dia maneho sokajy iray izay manana ny diloilo, dia ny Fanahy Masina, ary izany no hafatra sady izany no toetra amam-panahy, fa ny sokajy anankiray kosa tsy manana ny diloilo. Tao anatin’ny toe-javatra tany Kaisaria Filipy, Kristy dia nanomboka nanambara “fa tsy maintsy hankany Jerosalema Izy, ka hijaly zavatra maro amin’ny loholona sy ny lehiben’ny mpisorona ary ny mpanora-dalàna, dia hovonoina, ary hatsangana amin’ny andro fahatelo.”
The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”
Ny fahadisoam-panantenan’ny mpianatra, raha tanteraka tokoa teo amin’ny hazo fijaliana ireo zava-nitranga ireo, no tantara ampiasain-dRahavavy White hanehoana ny fahadisoam-panantenan’ny 22 Oktobra 1844, ary koa ny fahadisoam-panantenan’ny Hebreo teo am-piampitana ny Ranomasina Mena, raha nanatona azy ny tafik’i Farao sady ny ranomasina no teo anoloany. Ireo vavolombelona rehetra ireo dia manondro ny lalàna Alahady izay ho avy tsy ho ela, ary ny fanambarana ao amin’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo dia manome ny porofon’ireo toe-javatra mitarika ho amin’izany lalàna Alahady izany. Amin’ny fanaovana izany dia misolo tena ihany koa izy ireo ny “ampahan’ny faminanian’i Daniela izay mifandray amin’ny andro farany.”
We will continue this study in the next article.
Hohamafisintsika ao amin’ny lahatsoratra manaraka ity fandalinana ity.
“A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:
“Ny fandinihana tamim-pitandremana ny tandindona sy ny tena fanatanterahana azy dia nitarika ho amin’ny fahatsapana fa ny fanomboana an’i Kristy tamin’ny hazo fijaliana dia nitranga indrindra tamin’ilay andro tao amin’ny tsingerin-taona fanao ara-pivavahana nomena an’Israely izay namonoana ny zanak’ondrin’ny Paska. Moa tsy ny fanadiovana ny fitoerana masina, izay naseho mialoha tao amin’ny Andro Fanavotana—izay mby amin’ny andro fahafolon’ny volana fahafito—koa va no hitranga indrindra amin’ilay andro ao anatin’ny taona izay nankalazaina tao amin’ilay tandindona? (jereo The Great Controversy, 399). Araka izany, amin’ny fanisana marina ny fotoana araka ny lalàn’i Mosesy, dia ny 22 Oktobra izany. Tamin’ny fiandohan’ny volana Aogositra 1844, tamin’ny fivoriana an-toby iray tao Exeter, New Hampshire, dia natolotra io fomba fijery io ary nekena ho daty hanatanterahana ny faminanian’ny 2300 andro. Ny fanoharana ny amin’ny virijina folo ao amin’ny Matio 25:1–13 dia nandray heviny manokana—ny fahataran’ny mpampakatra, ny fiandrasana sy ny torimason’ireo izay niandry ny fanambadiana, ny antso tamin’ny misasakalina, ny fanidiana ny varavarana, sy ny sisa. Ny hafatra fa ho avy amin’ny 22 Oktobra Kristy dia nanjary fantatra amin’ny anarana hoe ‘antso amin’ny misasakalina.’ ‘Ny “antso amin’ny misasakalina”,’ hoy i Ellen White nanoratra, ‘dia nambara tamin’ny mpino an’arivony.’ Dia nanampy izy:”
“‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’
“‘Tahaka ny onjan-dranomasina mirohondrohona no nanafotra ny tany ny fihetsiketsehana [tamin’ny volana fahafito]. Avy amin’ny tanàna iray ho amin’ny tanàna iray, avy amin’ny vohitra iray ho amin’ny vohitra iray, ary hatrany amin’ny faritra ambanivohitra lavitra no nandehanany, mandra-pahatafangan’ny vahoakan’Andriamanitra niandry tanteraka.—Ilay Ady Lehibe, 400.’
“The rapidity with which the message spread is depicted by writers cited by L. E. Froom:
Ny faingana izay niely ny hafatra dia asehon’ireo mpanoratra notanisain’i L. E. Froom:
“‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.
“Navelan’i Bates ho voarakitra fa ny hafatry Exeter dia ‘nanidina toy ny hoe teo ambonin’ny elatry ny rivotra.’ Lehilahy sy vehivavy no nandeha haingana tamin’ny lamasinina sy tamin’ny lalan-drano, tamin’ny kalesy fitaterana sy tamin’ny soavaly, nitondra amboaran-boky sy taratasy, ka nizara izany ‘tamin’ny habetsahana tahaka ny ravin-kazo amin’ny fararano.’ Hoy i White: ‘Ny asa teo anoloantsika dia ny hanidina ho any amin’ny faritra rehetra amin’izany saha malalaka izany, hampaneno ny fanairana, ary hamoha ireo izay mbola rendremana.’ Ary ampian’i Wellcome fa ny hetsika dia nipoaka tahaka ny rano navoaka avy amin’ny tohodrano. Ny saha nisy vary efa masaka dia navela hijoro tsy nojinjaina, ary ny ovy efa lehibe tanteraka dia navela tsy nohadina tao an-tany. Efa akaiky ny fihavian’ny Tompo. Tsy nisy fotoana intsony ho amin’ny zavatra eto an-tany toy izany.—The Prophetic Faith of Our Fathers, Boky IV, p. 816.
“As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:
“Яг тэр хөдөлгөөний гэрч бөгөөд оролцогчийн хувьд, Эллен Уайт хурдацтай түргэсэж буй ажлын шинж чанарыг ийнхүү дүрсэлсэн:”
“‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….
“‘Nahita ny fisalasalany sy ny fahasahiranan-tsainy nesorina ny mino, ary ny fanantenana sy ny herim-po no namelona ny fony. Afaka tamin’ireo firehana tafahoatra izay miseho mandrakariva izany asa izany rehefa misy hafanam-po avy amin’ny olombelona nefa tsy eo ambanin’ny fitarihan’ny Tenin’Andriamanitra sy ny Fanahiny mifehy…. Nitondra ireo toetra manamarika ny asan’Andriamanitra amin’ny andro rehetra izany. Kely ny fifaliana feno hafaliana tafahoatra, fa kosa lehibe ny fandinihana lalina ny fo, ny fiaiken-keloka, ary ny fandavana izao tontolo izao. Ny fiomanana hihaona amin’ny Tompo no vesatry ny fanahy nijaly mafy….
“‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’
“Tamin’ireo hetsika ara-pivavahana lehibe rehetra hatramin’ny andron’ny apostoly, dia tsy nisy iray aza izay nafaka kokoa tamin’ny tsy fahatanterahan’olombelona sy ny hafetsen’i Satana noho ilay tamin’ny fararano taona 1844. Na dia ankehitriny aza, rehefa lasa ny taona maro [1888], ireo rehetra izay nandray anjara tamin’izany hetsika izany ka niorina mafy teo ambonin’ny sehatry ny fahamarinana, dia mbola mahatsapa ny hery masina avy amin’izany asa voatahy izany hatrany ary mijoro ho vavolombelona fa avy tamin’Andriamanitra izany.—Ibid., 400, 401.”
“In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.
“Na dia teo aza ny porofon’ny asa iray niely nanerana ny tany ka nitarika an’arivony ho ao amin’ny firaisan’ny Fiavian’i Kristy Fanindroany, ary minisitra tokony ho roanjato avy amin’ny fiangonana samihafa no niara-niray tamin’ny fampielezana ny hafatra, [Jereo C. M. Maxwell, Tell it to the world, pp. 19, 20.] ny fiangonana Protestanta tamin’ny ankapobeny dia nanamavo izany ka nampiasa ny fomba rehetra teo am-pelatanany mba hisakanana ny finoana ny fiavian’i Kristy tsy ho ela tsy hiparitaka. Tsy nisy olona sahy nanonona tao amin’ny fanompoam-pivavahana ao am-piangonana ny fanantenana ny fiavian’i Jesosy tsy ho ela, kanefa ho an’ireo izay niandry izany fisehoan-javatra izany dia hafa tanteraka ny zava-misy.”
“Ellen White told what it was like:
“I Ellen White dia nilaza ny amin’izay toetrany:”
“‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….
“‘Isaky ny fotoana dia toa sarobidy tamiko sady manan-danja indrindra. Tsapako fa asa ho an’ny mandrakizay no nataonay, ary ireo tsy mitandrina sy tsy liana no tao anatin’ny loza lehibe indrindra. Tsy nisy zavona ny finoako, ary noraisiko ho ahy manokana ireo teny fikasana sarobidin’i Jesosy….
“‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.
“Tamin’ny fikarohana mafy ny fo sy ny fiaiken-keloka amim-panetren-tena no nandrosoanay tamim-bavaka hatramin’ny fotoana nantenaintsika. Isaky ny maraina dia tsapanay fa ny raharaham-barotra voalohany indrindra ho anay dia ny hahazo antoka fa marina eo anatrehan’Andriamanitra ny fiainanay. Tsapanay fa raha tsy mandroso amin’ny fahamasinana izahay, dia tsy maintsy hihemotra tokoa. Nitombo ny fahaliananay ny amin’ny tsirairay; nivavaka be izahay niaraka sy nifampivavaka.”
“‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.
“Nivory tany amin’ireo saha fihinam-boa sy ala kely izahay mba hifandray amin’Andriamanitra sy hanandratra ny fangatahanay ho eo anatrehany, satria tsapanay mazava kokoa ny fanatrehany rehefa voahodidin’ny asany eo amin’ny zavaboary izahay. Ny fifalian’ny famonjena dia nilaina kokoa taminay noho ny haninay sy ny fisotronay. Raha nisy rahona nanamaizina ny sainay, dia tsy sahinay ny nitsahatra na natory mandra-pahaesorin’ny fahatsiarovan-tena fa eken’ny Tompo izahay izany.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.