In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.
Ao amin’ny toko faha‑folo amin’ny Apokalypsy, izay anehoana ny tantaran’ny hafatry ny anjely voalohany sy faharoa, i Jaona, ho tandindon’ny vahoakan’Andriamanitra amin’ny andro farany, dia nampandrenesina mialoha fa hisy fahadisoam-panantenana eo amin’ny tantara izay nasehony ara-tandindona; ary izany fahadisoam-panantenana izany no singa tao amin’ny tantaran’ny anjely voalohany sy faharoa izay voaisy tombo-kase tsy ho takatry ny Millerites, mba hizahan-toetra ny finoany.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.
Ary ilay feo izay reko avy tany an-danitra dia niteny tamiko indray ka nanao hoe: Mandehana, raiso ny boky kely izay misokatra eo an-tànan’ilay anjely izay mitsangana eo ambonin’ny ranomasina sy eo ambonin’ny tany. Dia nankany amin’ilay anjely aho ka nilaza taminy hoe: Omeo ahy ny boky kely. Ary hoy izy tamiko: Raiso izy, ka hano avokoa; dia hampangidy ny kibonao izany, nefa ho mamy tahaka ny tantely eo am-bavanao. Dia nalaiko teny an-tànan’ilay anjely ny boky kely ka nohaniko avokoa; ary mamy tahaka ny tantely teo am-bavako izany; fa raha vao nohaniko dia nangidy ny kiboko. Apokalypsy 10:8–10.
In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.
Ao amin’ny andininy fahafolo, i Jaona dia maneho ny tantara manomboka ny 11 Aogositra 1840, rehefa nidina ilay anjely mahery nitondra boky kely teny an-tanany, ka hatramin’ilay Fahadisoam-panantenana Lehibe tamin’ny 22 Oktobra 1844. Talohan’ny nanehoany ara-tandindona izany tantara izany, dia nolazain’“ilay feo izay” “reny avy any an-danitra” izy, nampandre azy fa rehefa mihinana ilay boky kely izy, dia “hahamafy ny kibonao izany, nefa ao am-bavanao ho mamy tahaka ny tantely.” Ilay fahadisoam-panantenana mangidy no nizaha toetra ny finoan’ny Millerita, ary tsy izay no tsara indrindra ho azy ireo ny hahalala mialoha izany fahadisoam-panantenana izany alohan’ny hahatongavany; kanefa i Jaona dia maneho ny vahoakan’ny andro farany izay takiana hahalala ireo zava-misy mifandray amin’ny famaritana ireo fisehoan-javatra, izay tantaran’ny hafatry ny anjely voalohany sy faharoa.
That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the seven thunders also represent, “future events which will be disclosed in their order.”
Io tantara masina io dia manondro fa hisy fitsapana hoentin-kapohina amin’ny vahoakan’ny andro farany, ary fitsapana miorina amin-javatra iray izay tsy tsara ho azy ireo ny hahatakatra mialoha ny fitsapana izany; kanefa tsy ilay traikefa nitovy tanteraka tamin’ny an’ny Millerites izany, na dia nifanaraka tanteraka tamin’ny filaharan’ny toe-javatra asehon’ny anjely voalohany sy faharoa aza izany; satria ny kotroka fito koa dia maneho “toe-javatra ho avy izay haseho araka ny filaharany.”
Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.
Na dia takina aza ny hahalalana ny tantara fototra momba ireo Millerita, ny olon’Andriamanitra amin’ny andro farany dia hanatanteraka ihany koa ny filaharan-javatra mitovy amin’izay nataon’ny Millerita; kanefa izay nitsapa ny Millerita, izay tsara indrindra ho azy ireo ny tsy hahafantatra mialoha, dia ho fitsapana hafa, nentin’ny singa iray izay voaisy tombo-kase mandra-pahatongan’ny fotoana tokony hanokafan’ny Liona avy amin’ny fokon’i Joda ny Apokalypsin’i Jesosy Kristy, izay miseho ao amin’ny tantara miafina ao amin’ny andininy faha-efapolo amin’ny Daniela toko faha-iraika ambin’ny folo.
What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the seven thunders was “a delineation of events” “that would be disclosed in their order.”
Ny zavatra izay voaisy tombo-kase dia natao hitsapana ny vahoakan’Andriamanitra amin’ny andro farany, ary io fitsapana io dia hifanaraka amin’ilay marika eny an-dalana izay nitsapana ny Millerita, satria na tamin’ny fahatanterahana voalohany tao amin’ny tantaran’ny Millerita izany na tamin’ny fahatanterahana farany amin’ny andro farany, ny kotrokorana fito dia “famaritana an-tsipiriany ny fisehoan-javatra” “izay haseho araka ny filaharany.”
What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.
Ny zavatra tsy mbola neken’ny maro dia izao: tahaka an’i Jaona izay maneho ny tantaran’ny fidinan’i Kristy nitondra ilay boky kely tamin’ny 11 Aogositra 1840 hatramin’ny Fahadisoam-panantenana Lehibe tamin’ny 22 Oktobra 1844, dia nasehon’ny fidinan’ilay anjely faharoa tamin’ny 19 Aprily 1844 koa izany tantara izany. Ny fahadisoam-panantenana voalohany dia azo takarina ho fahadisoam-panantenan’i Jaona, izay, rehefa avy nihinana ilay boky kely tamin’ny 11 Aogositra 1840, dia nihaona tamin’ny fahadisoam-panantenana tamin’ny 19 Aprily 1844. Rehefa tonga izany fahadisoam-panantenana izany, dia nidina ilay anjely faharoa, nitondra “soratra” teny an-tanany.
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.
“Nisy anjely mahery iray hafa nirahina hidina etỳ an-tany. Napetrak’i Jesosy teo an-tànany ny soratra iray, ary raha tonga tetỳ an-tany izy, dia niantso hoe: ‘Rava Babylona, rava!’ Dia hitako indray ireo diso fanantenana nanopy ny masony ho any an-danitra, nibanjina tamin’ny finoana sy ny fanantenana ny fisehoan’ny Tompony. Kanefa maro no toa mbola nitoetra tao anatin’ny toetry ny fahadalana, toy ny olona rendremana; nefa hitako teo amin’ny tavany ny soritra lalina navelan’ny alahelo. Hitan’ireo diso fanantenana tamin’ny alalan’ny Soratra Masina fa tao amin’ny fotoan’ny fiandrasana izy ireo, ary tsy maintsy niandry tamin’ny faharetana ny fahatanterahan’ny fahitana. Ilay porofo ihany izay nitarika azy ireo hiandry ny Tompony tamin’ny 1843 no nitarika azy hanantena Azy tamin’ny 1844. Nefa hitako fa ny ankamaroany dia tsy nanana intsony ilay hery izay nanamarika ny finoany tamin’ny 1843. Ny fahadisoam-panantenany dia nampahalemy ny finoany.” Early Writings, 247.
The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.
Ny tantaran’ny Milerita izay asehon’i Jaona ao amin’ny toko fahafolo dia ny tantaran’ny anjely voalohany ary koa ny anjely faharoa. Ny fidinan’ny anjely voalohany niaraka tamin’ny hafatra sy ny fidinan’ny anjely faharoa niaraka tamin’ny hafatra no manamarika ny fiandohan’ny tantara tsirairay avy, izay samy nifarana tamin’ny fahadisoam-panantenana; na dia i Jaona aza no mampiseho mivantana kokoa ny tantara manontolon’ireo anjely roa ireo. Na dia taorian’ny 22 Oktobra 1844 aza, rehefa tonga ny anjely fahatelo nitondra hafatra, ny fahadisoam-panantenan’ny fikomiana tamin’ny 1863 dia manome vavolombelona fahatelo momba ny fe-potoana iray izay manomboka amin’ny hafatra ka mifarana amin’ny fahadisoam-panantenana.
The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”
Ny fahadisoam-panantenana voalohany tao amin’ny hetsiky ny anjely fahatelo tamin’ny 18 Jolay 2020 dia nifanindran-dàlana tamin’ny fahadisoam-panantenana voalohan’ny Millerita. Nisy fahamarinana voaisy tombo-kase, tahaka ny nametrahan’ny Tompo tombo-kase ny fahamarinan’ny 1844 tamin’ny nitazonany ny tànany teo ambonin’ny fahadisoana iray tao amin’ny tarehimarika sasany, izay nahatonga ny fahadisoam-panantenana voalohan’ny Millerita. Rehefa takatra tatỳ aoriana ilay fahadisoana, dia nesorina ny tombo-kase tamin’ilay fahadisoana, satria ny Liona avy amin’ny firenen’i Joda no nanala ny tànany. Ny fahadisoana tamin’ny 18 Jolay 2020 dia nateraky ny fandavana hanaiky fa efa nesorina ny tànany tamin’ny 22 Oktobra 1844, raha Izy nanambara fa “tsy hisy andro intsony.”
Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.
Na ny hetsika Filadelfianina tamin’ny fahadisoam-panantenana voalohan’ny anjely voalohany izany, na ny fahadisoam-panantenana voalohan’ny hetsika Laodikeanina tamin’ny anjely fahatelo, ny tànany no maneho ilay marika eny an-dalana. Tamin’ny 19 Aprily 1844 sy tamin’ny 18 Jolay 2020, ny fahadisoam-panantenana dia niteraka fotoana fanaparitahana. Ireo izay efa voangona tamin’ny 11 Aogositra 1840 na tamin’ny 11 Septambra 2001 dia naely, ary taorian’izany dia nanomboka nanangona ny olony fanindroany Kristy.
He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the Divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.
Nanangona vahoaka Izy nanomboka tamin’ny 11 Septambra 2001, satria araka izay asehon’ny batisan’i Kristy, amin’ny fotoana ialan’ilay tandindona Masina no anombohany manangona ny mpianany, fa tsy talohan’izany. Ary avy eo, aorian’ny fanaparitahana, dia manangona ny vahoakany fanindroany Kristy. Nanangona ny mpianany Kristy nanomboka tamin’ny batisany, ary taorian’ny fanaparitahana nateraky ny hazo fijaliana, dia nanomboka nanangona fanindroany ny mpianany Izy. Ny zava-misy ara-paminaniana momba ny fanangonana fanindroany izay nanomboka tamin’ny Jolay 2023 dia isan’izay voaisy tombo-kase tamin’ny 18 Jolay 2020, na dia mazava aza fa singa iray tao amin’ny tantaran’ny Millerita izany.
In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.
Ao amin’ny andininy faha-efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo, dia niakatra ilay bibidia avy amin’ny lavaka tsy hita noanoa ka namono ny tandroka roa tamin’ilay bibidia avy amin’ny tany tamin’ny taona 2020. Tamin’ny volana Jolay 2023, ny Tompo dia nanomboka nanangona fanindroany ny olony amin’ny andro farany. Ny fizotry ny fanangonana dia aseho ao anatin’ny tantara masina Millerita, ary ao amin’izany tantara izany dia misy vavolombelona ara-tantara roa momba ny fanangonana fanindroany ny olony. Ny fizotry ny fanangonana dia singa ara-paminaniana izay voaisy tombo-kase hatramin’ny volana Jolay 2023. Ny asan’ny fanangonana fanindroany ny olony dia tanteraka mandritra ny tantaran’ny Ady Okrainiana, mialoha indrindra ny fifidianana fanindroany an’ilay filoha fahavalo, izay avy amin’ny fito.
On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.
Tamin’ny 11 Aogositra 1840, ny Tompo dia nanangona ny hetsika Millerita, ary nasiany marika izany fanangonana izany tamin’ny fampidirana ny tabilao 1843, izay navoaka tamin’ny Mey 1842. Io tabilao io no nisolo tena ny hafatra fototra, fa tamin’izany fotoana izany Izy no nametraka ny fanorenan’ny tempoly Millerita. Ny fidinan’ilay anjely ao amin’ny Apokalypsy toko faha‑folo, tamin’ny 11 Aogositra 1840, dia mifanandrify amin’ny batisan’i Kristy, izay, ankoatra ny zavatra hafa, dia nanamarika ny fiandohan’ny nifidianan’i Kristy ny mpianany.
“With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.
“Tamin’ny fiantsoana an’i Jaona sy Andrea ary Simona, an’i Filipo sy Natanaela, no nanombohan’ny fanorenana ny fiangonana kristiana. Jaona dia nitari-dalana ny roa tamin’ny mpianany ho any amin’i Kristy. Avy eo ny iray tamin’ireo, dia Andrea, no nahita ny rahalahiny ka niantso azy ho amin’ny Mpamonjy. Nantsoina koa Filipo taorian’izany, ary lasa nitady an’i Natanaela izy.” Ilay Fitiavan’Andriamanitra, 141.
The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the seven thunders which had been sealed up, and then the Lord would gather His people a second time.
Ny asan’i William Miller hatramin’ny fotoanan’ny farany tamin’ny 1798 ka hatramin’ny 11 Aogositra 1840 dia naneho ny asan’i Jaona Mpanao-batisa; fa rehefa nidina ilay anjely ao amin’ny Apokalypsy toko faha‑folo, araka ny nasehon’ny fidinan’ny Fanahy Masina tamin’ny batisan’i Kristy, dia “namory” ireo mpianany fototra ny Tompo. Ireo vavolombelona roa ireo dia manondro fa Kristy dia namory ny olony amin’ny andro farany tamin’ny 11 Septambra 2001, rehefa nidina ilay anjely ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo; kanefa, tahaka ny tamin’ny Millerita, dia tsy maintsy hosedraina tamin’ny singa iray amin’ireo kotrokorana fito izay efa voaisy tombo-kase izy ireo, ary avy eo dia hamory ny olony fanindroany ny Tompo.
The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven, verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.
Ny fanangonana faharoan’ny vahoakan’Andriamanitra amin’ny andro farany dia nanomboka tao amin’ny tantara aseho eo amin’ny faran’ny andininy faha‑iraika ambin’ny folo indrindra, ao amin’ny toko faha‑iraika ambin’ny folo ao amin’i Daniela, talohan’ny fandresen’i Putin an’i Okraina indrindra, ary talohan’ny andininy faha‑roa ambin’ny folo izay iafaran’ny fijoroana ho vavolombelona ara‑faminaniana momba an’i Rosia sy Putin. Koa ny Daniela toko faha‑iraika ambin’ny folo, andininy faha‑iraika ambin’ny folo, dia mifanaraka amin’ny Apokalypsy toko faha‑iraika ambin’ny folo, andininy faha‑iraika ambin’ny folo, satria eo no ananganana indray ho velona ireo vavolombelona roa.
In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.
Ao amin’ny tantara masina momba ny Millerita, ny Tompo dia nanomboka namory fanindroany ny olony taorian’ny fahadisoam-panantenana tamin’ny 19 Aprily 1844; ary izay nampiasain’ny Tompo hamoriana ny olony tamin’izany fotoana izany dia ny fanekena fa izy ireo no nanatanteraka ny fotoana fiandrasana ao amin’ny fanoharana momba ny virijina folo ao amin’ny Matio toko faha-dimy amby roapolo, ary koa Habakoka toko faha-roa. Mba hahafahan’ny Millerita mamantatra ny toe-piainany sy miverina, dia tsy maintsy nahafantatra ny tenany ho voasolo tena ao anatin’ny Tenin’Andriamanitra ara-paminaniana izy ireo. Tsy maintsy hitany fa izy ireo no olon’Andriamanitra, mifanohitra amin’ireo izay nilaza ho olony. Tamin’ny namoriana ny olony izay diso fanantenana, dia nanome sary an’ohatra momba ilay faneva atsangana ho an’ny Jentilisa Izy, ka nanasongadina ny fahasamihafana misy eo amin’ny olony marina nefa diso fanantenana, sy ireo olony amin’ny filazana fotsiny.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Ary amin’izany andro izany dia hisy solofon’i Jese, izay hijoro ho famantarana ho an’ny firenena; izy no hotadiavin’ny jentilisa; ary ny fitsaharany dia ho be voninahitra. Ary amin’izany andro izany dia hovelarin’i Jehovah fanindroany ny tanany hampody ny sisa amin’ny olony izay ho tavela avy any Asyria sy avy any Egypta sy avy any Patrosa sy avy any Kosy sy avy any Elama sy avy any Sinara sy avy any Hamata ary avy any amin’ny nosin-dranomasina. Ary hanandratra famantarana ho an’ny firenena Izy, ka hanangona ny voaroaka amin’ny Isiraely sy hampivory ny Joda miely patrana avy amin’ny vazan-tany efatra. Isaia 11:10–12.
When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.
Rehefa nisolo tena an’ireo izay diso fanantenana tamin’ny 19 Aprily 1844 ny mpaminany Jeremia, dia nambarany fa tsy niara-nikambana tamin’ny “fiangonan’ny mpaneso” intsony izy, izay nampiasa ilay faminaniana tsy tanteraka tamin’ny 1843 ho porofo fa ireo izay nosoloan’i Jeremia tena dia mpaminany sandoka.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Tsy mba nipetraka teo amin’ny fiangonan’ny mpanesoeso aho, na nifaly; nipetraka irery aho noho ny tananao; fa efa nofenoinao fahatezerana aho. Jeremia 15:17.
The “assembly of mockers” had cast out those represented by Jeremiah.
Ny “fiangonan’ny mpaneso” dia nandroaka ireo izay nasehon’i Jeremia.
“Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.
“Maro no nenjehin’ny rahalahiny tsy nino. Mba hitazonana ny toerany tao amin’ny fiangonana, ny sasany dia nanaiky hangina ny amin’ny fanantenany; fa ny hafa kosa nahatsapa fa ny fahatokiana tamin’Andriamanitra dia nandrara azy tsy hanafina toy izany ireo fahamarinana izay natolony ho amin’ny fitokisany. Tsy vitsy no nesorina tamin’ny firaisana tao amin’ny fiangonana noho ny antony tokana, dia noho ny nanehoany ny finoany ny amin’ny fiavian’i Kristy. Tena sarobidy tamin’ireo izay niaritra izao fizahan-toetry ny finoany izao ny tenin’ny mpaminany hoe: ‘Ny rahalahinareo izay nankahala anareo, izay nandroaka anareo noho ny anarako, no nanao hoe: Aoka homem-boninahitra Jehovah; nefa hiseho ho fifalianareo Izy, ary ho menatra izy ireo.’ Isaia 66:5.” Ny Hery Mifanandrina, 372.
When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”
Rehefa hanandratra faneva ho an’ny Jentilisa ny Tompo, dia hitranga izany amin’ny fotoana haninjirany ny tanany fanindroany mba hanangonana ny sisa amin’ny vahoakany, izay ireo voaroaka amin’ny Isiraely. Ireo no tsy mipetraka intsony eo amin’ny “fivorian’ny mpaneso.”
The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of Divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of Divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.
Ny “fakan’i Jese” dia tandindon’ny tsipika razambe roa, ny iray avy amin’ny Jodaisma atambatra amin’ny tsipika razambe iray avy any ivelan’ny Jodaisma, ary tsy maneho ny tsipika razamben’i Jesosy ihany, fa tandindon’ny fampiraisana ny Maha-Andriamanitra amin’ny maha-olona koa; fa ilay faneva asandratra dia maneho vahoaka iray izay efa voaisy tombo-kase mandrakizay ao amin’ny toetra sy ny fanandramana ny fampiraisana ny Maha-Andriamanitra amin’ny maha-olona, izay aseho koa ao amin’ny andininy faha‑10 ao amin’ny Daniela toko faha‑11 amin’ny alalan’ny tandindon’ny “fiarovana mafy”. Ao amin’ny andininy faha‑10, ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina dia asehon’ny fahazoana ara-paminaniana ny amin’ilay fiarovana mafy, izay loha. Ao amin’ny tantaran’ny andininy faha‑11 sy ny Ady Okrainiana, ny Tompo maninjitra ny tanany fanindroany mba hanangona ireo voaroaka izay efa diso fanantenana.
Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining church and state. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the seven thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.
Koa amin’ny fijoroana vavolombelon’i Daniela iraika ambin’ny folo ho rafitra, dia efa fantatsika ny fidiran’ny papa ao anatin’ny tantara ara-paminaniana, mialoha kelin’ny lalàna alahady. Efa hitantsika ny asan’ilay tandroka Repoblikana asehon’i Trump rehefa tonga ilay fahavalo izay avy amin’ny fito izy, ka manomboka ny asa fampiraisana ny fiangonana sy ny fanjakana. Manana ny tsipiky ny tandroka mpivadi-pinoan’ny Protestanta isika, araka ny asehon’ny Makabeo. Ao amin’io tantara io ihany izay asehon’ireo andininy ireo, dia ampiharintsika ny tsipiky ny kotrokorana fito, izay tsipiky ny fanoharana ny amin’ny virijina folo koa, ka amaritana ny fanandraman’ny iray hetsy sy efatra amby efapolo arivo, ary koa ny tsipiky ny anjely telo izay mamaritra ny asan’ilay tandroka Protestanta marina. Iray amin’ireo fisehoan-javatra ho an’ilay tandroka Protestanta marina ao amin’izany tantara izany ny fanangonana faharoa.
The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.
Ny fanangonana fanindroany dia nitranga teo amin’ny tantaran’ny hafatry ny anjely faharoa, ary nitranga koa teo amin’ny tantaran’ny anjely fahatelo hatramin’ny 1844 ka hatramin’ny 1863, ka nanorina vavolombelona roa avy amin’ny tantara Millerita momba ny Tompo maninjitra ny tànany fanindroany mba hanangona ny ondriny efa niparitaka.
“September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.
“Tamin’ny 23 Septambra dia nasehon’ny Tompo ahy fa efa naninjitra ny tànany fanindroany Izy mba hamerenana ny sisa amin’ny olony, ary tsy maintsy hampitomboina avo roa heny ny ezaka amin’izao fotoan’ny fanangonana izao. Tamin’ny fanaparitahana dia nokapohina sy noharotravina ny Isiraely, fa ankehitriny kosa, amin’izao fotoan’ny fanangonana izao, dia hanasitrana sy hamehy ny ferin’ny olony Andriamanitra. Tamin’ny fanaparitahana, ny ezaka natao hampielezana ny fahamarinana dia zara raha nisy vokany, ka kely dia kely, na tsy nisy akory, no vitany; fa amin’ny fanangonana, rehefa efa nametraka ny tànany Andriamanitra mba hanangona ny olony, ny ezaka hampielezana ny fahamarinana dia hahatratra ny vokatra nokendrena ho azony. Tokony hiray saina sy ho mafana fo amin’ny asa ny rehetra. Hitako fa diso ny amin’ny olona rehetra izay manondro ny fanaparitahana ho ohatra hitondra antsika ankehitriny amin’ny fanangonana; fa raha tsy hanao mihoatra ho antsika ankehitriny noho izay nataony tamin’izany Andriamanitra, dia tsy ho voaangona mandrakizay ny Isiraely.” Early Writings, 74.
In the appendix to Early Writings, Sister White explains the comment just cited:
Ao amin’ny tovana ao amin’ny Early Writings, i Rahavavy White dia manazava ilay fanamarihana vao noresahina teo:
“3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.
“3. Ny fiheverana fa ny Tompo ‘naninjitra ny tànany fanindroany mba hamerenany ny sisa amin’ny olony,’ ao amin’ny pejy 74, dia manondro fotsiny ihany ny firaisana sy ny hery izay efa nisy taloha teo amin’ireo niandry an’i Kristy, ary koa ny zava-misy fa Izy dia efa nanomboka nampiray sy nanangana indray ny olony.” Early Writings, 86.
The sacred history of the seven thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.
Ny tantara masina momba ireo kotrokorana fito, izay maneho ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844, dia naneho mialoha ny tantara masina manomboka amin’ny 22 Oktobra 1844 ka hatramin’ny fikomiana tamin’ny 1863. Araka ny tsipika mifanaraka amin’ny tsipika, ny tantara voalohany dia nampiseho ohatra momba ireo virjina hendry, ary ny tsipika faharoa kosa dia manome ohatra momba ireo virjina adala. Samy nanomboka ireo tantara roa ireo rehefa nidina ny anjely iray nitondra hafatra izay tsy maintsy nohanina. Ny fahatongavan’ilay anjely tamin’ireo tantara roa ireo dia nanomboka fizahan-toetra iray izay niteraka fanaparitahana, ary tamin’ny 1849, dia naseho tamin-dRahavavy White fa ny Tompo dia mbola naninjitra ny tànany fanindroany indray, tamin’ity indray mitoraka ity mba hanangona ireo izay efa naely tamin’ny 22 Oktobra 1844.
They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His Divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.
Niparitaka izy ireo noho ny Fahadisoam-panantenana Lehibe, tahaka ny niparitahan’ny hendry tamin’ny 19 Aprily 1844 noho ny fahadisoam-panantenany voalohany. Ny fanangonana faharoa no nanamarika fa ny Tompo dia “efa nanomboka nampiray sy nanangana ny olony indray.” Ao amin’ny fanangonana faharoa, ny asan’ny Tompo dia ahitana ny fanandratana faneva iray izay miray amin’ny hafatra, ary ny maha-olombelona azy dia miray amin’ny Maha-Andriamanitra Azy. Ny tanjon’ilay faneva dia ny hiantso ny ondry hafa an’Andriamanitra hivoaka avy any Babylona, izay tanteraka amin’ny alalan’ny fahitan’ny lehilahy sy ny vehivavy ilay faneva.
The ensign is the army of those who have united their humanity with Christ’s Divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s Divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s Divinity in advance of the Sunday law.
Ny faneva dia ny tafik’ireo izay nampiray ny maha-olombelona azy amin’ny Maha-Andriamanitra an’i Kristy tamin’ny andron’ny fizahan-toetra amin’ny lalàn’ny Alahady. Koa izany, ny fanangonana faharoa dia mampahafantatra fa ny “fototr’i Jese” dia hasandratra, mitondra ilay tandindona ara-paminaniana roa sosona momba an’i Rota, jentilisa iray izay angonin’ny faneva amin’ny alalan’ny fampiraisana azy amin’i Boaza, tandindon’ireo efatra arivo amby efatra alina sy iray hetsy, sady tandindon’ny Mpanavotra koa, izay nandoa ny vidiny ho an’i Rota ary havana akaiky azy. Tamin’ny fahatongavan’ny toetra maha-Andriamanitra an’i Kristy niaraka tamin’ny nofo lavo an’ny maha-olombelona, dia tonga havana akaiky antsika Izy. Ny faneva izay asandratra dia ireo izay ampiraisin’ny hafatra, izay mamita ny asan’ny fampiraisana ny maha-olombelona azy amin’ny Maha-Andriamanitra an’i Kristy mialoha ny lalàn’ny Alahady.
We will continue this study in the next article.
Hotohizantsika amin’ny lahatsoratra manaraka ity fandalinana ity.
“The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.
“Ny fankasitrahana ny Baiboly dia mitombo arakaraka ny fandalinana azy. Na aiza na aiza hitodihan’ny mpianatra, dia hahita ny fahendrena sy ny fitiavan’Andriamanitra tsy manam-petra aseho izy.
“The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.
“Tsy mbola takatra amin’ny fahafenoany ny lanjan’ny rafi-pivavahana jiosy. Fahamarinana lehibe sady lalina no aseho an-kisarintsary ao amin’ny fombafombany sy ny tandindony. Ny filazantsara no fanalahidy mamaha ny zava-miafina ao aminy. Amin’ny alalan’ny fahalalana ny drafi-panavotana no hisokafan’ny fahamarinany ho azon’ny saina. Mihoatra lavitra noho izay takatsika ankehitriny, tombontsoa nomena antsika ny mahatakatra ireo lohahevitra mahatalanjona ireo. Isika dia tokony hahatakatra ny zavatra lalina ao amin’Andriamanitra. Maniry hijery akaiky ireo fahamarinana ambara amin’ny olona izay mikaroka ny tenin’Andriamanitra amin’ny fo mangorakoraka sy mivavaka mba hahazo bebe kokoa ny halalina sy ny sakany sy ny haavony ary ny hahavon’ny fahalalana izay Izy irery ihany no afaka manome, ny anjely.”
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.
“Rehefa manakaiky ny famaranana ny tantaran’izao tontolo izao isika, dia mitaky indrindra ny handinihantsika ireo faminaniana mifandray amin’ny andro farany. Ny boky farany ao amin’ny Soratra Masina ao amin’ny Testamenta Vaovao dia feno fahamarinana izay ilaintsika ho takarina. Nohajambain’i Satana ny sain’ny maro, ka faly izy ireo nahazo fialan-tsiny na inona na inona mba tsy hanaovany ny Apokalypsy ho foto-pianarany. Nefa Kristy, tamin’ny alalan’i Jaona mpanompony, dia nanambara eto izay hitranga amin’ny andro farany, ary hoy Izy: ‘Sambatra izay mamaky sy izay mandre ny tenin’ity faminaniana ity ka mitandrina izay zavatra voasoratra ato anatiny.’ Apokalypsy 1:3.”
“‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?
“‘Ity no fiainana mandrakizay,’ hoy Kristy, ‘dia ny hahalalan’izy ireo Anao, ilay Andriamanitra tokana sady marina, sy Jesosy Kristy, Izay nirahinao.’ Jaona 17:3. Nahoana isika no tsy mahatsapa ny hasarobidin’izany fahalalana izany? Nahoana ireny fahamarinana be voninahitra ireny no tsy mirehitra ao am-pontsika, tsy mihorohoro eo amin’ny molotsika, ary tsy mameno ny tenantsika manontolo?”
“In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’
“Tamin’ny nanomezany antsika ny Teniny, Andriamanitra dia nametraka eo am-pelatanantsika ny fahamarinana rehetra ilaina ho amin’ny famonjena antsika. An’arivony no nanovo rano avy tamin’ireo loharanon’aina ireo, nefa tsy misy fihenan’ny famatsiana. An’arivony no nametraka an’i Jehovah teo anoloany, ary tamin’ny fijerena Azy dia novana hitovy endrika amin’izany ihany izy. Mirehitra ao anatiny ny fanahiny rehefa miresaka ny toetrany izy, ka milaza izay maha-Kristy ho azy, sy izay maha-izy azy ho an’i Kristy. Nefa tsy mbola lany tamin’ireo mpandinika ireo akory ireo lohahevitra lehibe sy masina ireo. An’arivony maro koa no mbola afaka mirotsaka amin’ny asa fikarohana ny zava-miafin’ny famonjena. Rehefa saintsainina ny fiainan’i Kristy sy ny toetran’ny iraka nataony, dia hiseho mazava kokoa ny taratry ny fahazavana isaky ny ezaka atao hahitana ny fahamarinana. Ny fikarohana vaovao tsirairay dia hampiharihary zavatra lalina mahavariana kokoa noho izay efa naseho hatramin’izay. Tsy mety ritra io lohahevitra io. Ny fianarana ny nahatongavan’i Kristy ho nofo, ny sorom-panavotany, ary ny asany maha-Mpanelanelana Azy, dia hampiasa ny sain’ilay mpianatra mazoto mandritra izay haharetan’ny fotoana; ary raha mibanjina ny lanitra sy ny taonany tsy tambo isaina izy, dia hiantso hoe: ‘Lehibe ny zava-miafin’ny toe-panahy araka an’Andriamanitra.’”
“In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.
“Ao amin’ny mandrakizay no hianarantsika izay zavatra, raha noraisintsika teto ny fahazavana izay azo natao ho azontsika, dia ho nanokatra ny fahatakarantsika. Ny lohahevitra momba ny fanavotana no hampiasa ny fo sy ny saina ary ny lelan’ny voavotra mandritra ny taona mandrakizay tsy manam-pahataperana. Ho azony ny fahamarinana izay nirian’i Kristy mafy haseho tamin’ny mpianany, nefa izay tsy nananany finoana hihazonana. Mandrakizay sy mandrakizay no hisehoan’ny fomba fijery vaovao momba ny fahatanterahana sy ny voninahitr’i Kristy. Mandritra ny taona tsy misy farany no hamoahan’ilay Tompon-trano mahatoky avy amin’ny firaketany zavatra vaovao sy zavatra taloha.” Christ’s Object Lessons, 132–134.