We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.
Isika dia mandinika ny vanim-potoana ara-paminaniana izay aseho ho fanangonana faharoa, izay ambaran’ny mpaminany Isaia, ary tatỳ aoriana kosa nohamarinin’i Rahavavy White.
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. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Isaiah 11:10–13.
Ary amin’izany andro izany dia hisy Solofon’i Jese, izay hitsangana ho fanevan’ny firenena; izy no hotadiavin’ny jentilisa; ary ho be voninahitra ny fitsaharany. Ary amin’izany andro izany dia haninjitra ny tànany fanindroany Jehovah mba hamerenany ny sisa amin’ny olony izay mbola 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’ireo nosin’ny ranomasina. Ary hanangana faneva ho an’ny firenena Izy ka hanangona ny voaroaka amin’ny Isiraely sy hanangona ny Joda niely patrana avy any amin’ny vazan-tany efatra. Ary hiala koa ny fialonan’i Efraima, ary hofongorana ny fahavalon’i Joda; Efraima tsy hialona an’i Joda, ary Joda tsy hampahory an’i Efraima. Isaia 11:10–13.
When God’s last-day people are gathered a second time there is a unification among those disciples that was represented by the ten days that preceded Pentecost, and that Isaiah refers to as a time when, “The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.”
Rehefa angonina fanindroany ny vahoakan’Andriamanitra amin’ny andro farany, dia hisy firaisam-po sy firaisankina eo amin’ireo mpianatra ireo, izay nasehon’ireo folo andro nialoha ny Pentekosta, ary izay ambaran’i Isaia ho fotoana izay “Hiala koa ny fialonan’i Efraima, ary hofongorana ny fahavalon’i Joda; Efraima tsy hialona an’i Joda, ary Joda tsy hampahory an’i Efraima.”
“Trials are to come upon God’s people and the tares are to be separated from the wheat. But let not Ephraim envy Judah any more, and Judah will no more vex Ephraim. Kind, tender, compassionate words will flow out from sanctified hearts and lips. It is essential that we be united, and if we all seek the meekness and the lowliness of Christ, we shall have the mind of Christ, and there will be unity of spirit.” Review and Herald, March 19, 1895.
“Ny fitsapana dia ho tonga amin’ny vahoakan’Andriamanitra, ary ny tsimparifary dia hosarahana amin’ny varimbazaha. Fa aoka tsy hialona an’i Joda intsony Efraima, ary Joda tsy hampahory an’i Efraima intsony. Ny teny malemy fanahy, feno hatsaram-panahy sy fangorahana, dia hiboiboika hivoaka avy amin’ny fo sy molotra voamasina. Zava-dehibe indrindra ny hahatonga antsika ho iray; ary raha samy mikatsaka ny fahalemem-panahy sy ny fanetren-tenan’i Kristy isika rehetra, dia hanana ny sain’i Kristy, ary hisy firaisan-tsaina.” Review and Herald, 19 Martsa 1895.
Unification is an element of the work Christ accomplishes when He gathers the one hundred and forty-four thousand a second time. That unity was represented by the ten days leading to Pentecost, and the six days of the Exeter camp meeting, and could have been accomplished from 1856 unto 1863, if those who had experienced the great disappointment of October 22, 1844, had not lost their way.
Ny fampiraisana dia singa iray amin’ny asa tanterahin’i Kristy rehefa manangona fanindroany ny iray hetsy sy efatra amby efatra alina Izy. Izany firaisana izany dia nasehon’ireo folo andro nialoha ny Pentekosta, sy ireo enina andro tamin’ny fivorian’ny toby tao Exeter, ary mety ho tanteraka hatramin’ny 1856 ka hatramin’ny 1863 izany, raha tsy very lalana ireo izay efa niaina ny fahadisoam-panantenana lehibe tamin’ny 22 Oktobra 1844.
“But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. Dissensions and divisions came in. . .. Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!
“Kanefa tamin’ilay vanim-potoanan’ny fisalasalana sy ny tsy fahazoana antoka izay nanaraka ilay fahadisoam-panantenana, maro tamin’ireo mpino ny fiavian’i Kristy no nandao ny finoany. Nisy fifandirana sy fisaratsarahana nipoitra.... Koa dia voasakana ny asa, ary navela tao amin’ny aizina izao tontolo izao. Raha mba niray hina tamin’ny didin’Andriamanitra sy ny finoan’i Jesosy ny vatan’ny Advantista manontolo, dia tena ho hafa lavitra ny tantarantsika!”
“It was not the will of God that the coming of Christ should be thus delayed. God did not design that His people, Israel, should wander forty years in the wilderness. He promised to lead them directly to the land of Canaan, and establish them there a holy, healthy, happy people. But those to whom it was first preached, went not in ‘because of unbelief’ (Hebrews 3:19). Their hearts were filled with murmuring, rebellion, and hatred, and He could not fulfill His covenant with them.
“Tsy sitrapon’Andriamanitra ny hanemorana toy izao ny fihavian’i Kristy. Tsy nokasain’Andriamanitra ny hirenirenen’ny olony, dia Isiraely, efa-polo taona tany an-efitra. Nampanantena Izy fa hitarika azy ireo mivantana ho any amin’ny tany Kanana, ary hampiorina azy any ho firenena masina, salama, sambatra. Kanefa ireo izay nitoriana izany voalohany dia tsy niditra “noho ny tsi-finoana” (Hebreo 3:19). Feno fimonomononana sy fikomiana ary fankahalana ny fony, ka tsy nahatanteraka ny fanekeny taminy Izy.”
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 1, 68, 69.
“Nandritra ny efa-polo taona no nanakanan’ny tsy finoana sy ny fimonomononana ary ny fikomiana an’i Isiraely fahiny tsy hiditra tao amin’ny tany Kanana. Ireo ota ireo ihany koa no nampitarazoka ny fidiran’i Isiraely ankehitriny ao amin’ilay Kanana any an-danitra. Tsy tamin’ny tranga iray akory no nisy tsiny tamin’ny teny fikasan’Andriamanitra. Fa ny tsy finoana sy ny firaiketam-po amin’izao tontolo izao sy ny tsy fanokanana tena ary ny fifandirana eo amin’ireo izay milaza ho vahoakan’ny Tompo no nitazona antsika ho eto amin’ity tontolon’ny ota sy alahelo ity nandritra ny taona maro.” Selected Messages, boky 1, 68, 69.
The descent of the second angel identified a scattering at the first disappointment that initiated the tarrying time, and then led to a period of six days at the Exeter camp meeting where unity upon the message was accomplished in advance of the outpouring of the Holy Spirit in the message of the Midnight Cry at the conclusion of the meeting.
Ny fidinan’ny anjely faharoa dia nanamarika fisarahana tamin’ilay fahadisoam-panantenana voalohany izay nanomboka ny fotoana fiandrasana; ary avy eo dia nitarika ho amin’ny vanim-potoana enina andro tany amin’ny fivorian’ny toby tao Exeter, izay nahatanterahana ny firaisana teo amin’ny hafatra mialoha ny firotsahan’ny Fanahy Masina tao amin’ny hafatry ny Antso Misasakalina tamin’ny famaranana ny fivoriana.
The descent of the third angel on October 22, 1844, identified a scattering at the great disappointment, and ushered in a period of education as the truths associated with the Most Holy Place were opened to God’s people. By 1849 the Lord was stretching His hand to gather his people together a second time, and by 1851, the 1850 chart was being presented. That chart represented the foundational message, and the very message that was to be lifted up before the world as an ensign.
Ny fidinan’ny anjely fahatelo tamin’ny 22 Oktobra 1844 dia nanondro fisaritahana tamin’ilay fahadisoam-panantenana lehibe, ary nampiditra vanim-potoan’ny fampianarana, raha nosokafana tamin’ny vahoakan’Andriamanitra ny fahamarinana mifandray amin’ny Toerana Masina Indrindra. Tamin’ny 1849 dia naninjitra ny tànany ny Tompo mba hanangona ny olony fanindroany, ary tamin’ny 1851 dia naseho ny tabilao 1850. Io tabilao io no naneho ny hafatra fototra, dia ilay hafatra indrindra izay tokony hasandratra eo anatrehan’izao tontolo izao ho saina famantarana.
The gathering a second time of the disciples by Christ began immediately at His descent, and the gathering of those in Exeter began during the period of the tarrying time. In the history of the rebellion of 1863, the gathering a second time began at least five years into the educational process that began when the light of the sanctuary was opened up in 1844. In 1848, Islam was then angering the nations. The second gathering is represented as a progressive work that is accomplished by the arrival of the ten days that preceded Pentecost, and also by the six days of the Exeter camp meeting, and should have been completed by 1856.
Ny fanangonana fanindroany ny mpianatra nataon’i Kristy dia nanomboka avy hatrany tamin’ny fidinany, ary ny fanangonana ireo tany Exeter dia nanomboka nandritra ny vanim-potoanan’ny fotoana fiandrasana. Ao amin’ny tantaran’ny fikomiana tamin’ny 1863, ny fanangonana fanindroany dia nanomboka farafahakeliny dimy taona tao anatin’ilay dingam-panabeazana izay nanomboka rehefa novelarina ny fahazavan’ny fitoerana masina tamin’ny 1844. Tamin’ny 1848, dia nampahatezitra ny firenena ny Islam. Ny fanangonana fanindroany dia aseho ho asa mandroso izay tanterahin’ny fahatongavan’ireo folo andro izay nialoha ny Pentekosta, ary koa tamin’ireo enina andro tamin’ny fivorian’ny toby tao Exeter, ary tokony ho efa vita tamin’ny 1856.
The work of gathering His people a second time is the closing work of the third angel, and it is accomplished by Christ’s hand.
Ny asan’ny fanangonana ny vahoakany fanindroany no asa famaranan’ny anjely fahatelo, ary tanterahin’ny tanan’i Kristy izany.
And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Mark 6:2.
Ary rehefa tonga ny andro sabata, dia nanomboka nampianatra tao amin’ny synagoga Izy; ary maro izay nihaino Azy no gaga ka nanao hoe: Avy aiza no nahazoan’ity lehilahy ity izany zavatra izany? ary fahendrena manao ahoana izao nomena Azy izao, ka na dia asa lehibe toy izany aza dia tanterahin’ny tànany? Marka 6:2.
The scattering that occurs when the divine symbol descends initiates a testing process that ultimately manifests two classes of worshippers, and in so doing cleanses the temple.
Ny fanaparitahana mitranga rehefa midina ilay tandindon’Andriamanitra dia manomboka fizahan-toetra izay, amin’ny farany, mampiseho sokajin’ny mpivavaka roa, ary amin’izany no anadiovana ny tempoly.
Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:12.
Izay eo an-tànany ny fandrarahany, ka hodioviny tsara ny famoloany, ary hangoniny ho ao an-tsompitra ny variny; fa ny akofa hodorany amin’ny afo tsy mety maty. Matio 3:12.
In that period God’s people are to take the message from the angel’s hand and eat it.
Amin’izany fotoana izany dia tokony handray ny hafatra avy amin’ny tanan’ilay anjely sy hihinana izany ny vahoakan’Andriamanitra.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth. Revelation 10:1, 2.
Ary nahita anjely mahery iray hafa nidina avy tany an-danitra aho, nitafy rahona; ary nisy avana teo ambonin’ny lohany, ary ny tavany dia tahaka ny masoandro, ary ny tongony tahaka ny andry afo; ary nanana boky kely mivelatra teny an-tanany izy; ary ny tongony havanana napetrany teo ambonin’ny ranomasina, ary ny tongony havia teo ambonin’ny tany. Apokalypsy 10:1, 2.
At the arrival of the second angel on April 19, 1844, God’s people were scattered. They had been initially gathered with the fulfillment of the prophecy of Revelation chapter nine, verse fifteen on August 11, 1840, but the Lord had held His hand over a mistake in the reckoning of some of the figures on the chart.
Tamin’ny fahatongavan’ny anjely faharoa tamin’ny 19 Aprily 1844, dia niparitaka ny vahoakan’Andriamanitra. Voangona voalohany izy ireo tamin’ny fahatanterahan’ny faminanian’ny Apokalypsy toko faha-sivy, andininy faha-dimy ambin’ny folo, tamin’ny 11 Aogositra 1840; nefa ny Tompo dia naninjitra ny tànany hanarona fahadisoana iray teo amin’ny fanisana ny tarehimarika sasany teo amin’ny tabilao.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Hitako fa ny tabilao 1843 dia notarihin’ny tanan’ny Tompo, ary tsy tokony hovaina izany; fa ny tarehimarika dia araka izay tiany; fa ny tanany no teo amboniny ka nanafina fahadisoana iray tamin’ny tarehimarika sasany, mba tsy hisy hahita izany, mandra-panaisotra ny tanany.” Early Writings, 74.
The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.
Ny fanesorana ny tanany no namela an’i Samuel Snow hamantatra ny daty marina ho an’ilay fahitana izay niandry.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Ireo mahatoky nefa diso fanantenana ireo, izay tsy nahatakatra ny antony tsy nahatongavan’ny Tompony, dia tsy navela tao amin’ny haizina. Naverina indray izy ireo ho entin’ny fitarihana hijery ny Baiboliny mba handinika ny fe-potoana ara-paminaniana. Nesorina tamin’ireo tarehimarika ny tanan’i Jehovah, ka nohazavaina ny fahadisoana. Hitan’izy ireo fa tonga hatramin’ny taona 1844 ny fe-potoana ara-paminaniana, ary fa ny porofo ihany izay nasehony mba hanaporofoana fa nifarana tamin’ny 1843 ireo fe-potoana ara-paminaniana, no nanaporofo fa hifarana amin’ny 1844 izy ireo.” Early Writings, 237.
The history of the first and second angels contains a line of waymarks associated with Christ’s hand. When He descended on August 11, 1840 and April 19, 1844 He had a message in His hand. It was His hand that directed the production and publication of the 1843 chart in May of 1842. It was His hand that sealed up a mistake in the figures on the chart. After the scattering of that first disappointment, Jeremiah sat alone because of Christ’s hand. Then He removed His hand, and thus unsealed the message of the Midnight Cry. The act of stretching His hand out to gather His people a second time occurred from the first disappointment unto the Exeter camp meeting, as the disciples were ultimately gathered together at Jerusalem for ten days in advance of the outpouring of the Holy Spirit. At the arrival of the third angel on October 22, 1844 the Lord lifted up His hand.
Ny tantaran’ny anjely voalohany sy faharoa dia ahitana andiana mari-dalana mifandray amin’ny tanan’i Kristy. Raha nidina Izy tamin’ny 11 Aogositra 1840 sy ny 19 Aprily 1844 dia nisy hafatra teny an-tanany. Ny tanany no nitarika ny famokarana sy ny famoahana ny tabilao 1843 tamin’ny Mey 1842. Ny tanany no nanisy tombo-kase ny fahadisoana iray tao amin’ireo tarehimarika teo amin’ilay tabilao. Rehefa afaka ny fiparitahan’ilay fahadisoam-panantenana voalohany, dia nipetraka irery i Jeremia noho ny tanan’i Kristy. Avy eo dia nesoriny ny tanany, ka noho izany dia voavaha ny tombo-kasen’ny hafatry ny Antso amin’ny Mamatonalina. Ny asa faninjirany ny tanany mba hanangonana ny olony fanindroany dia nitranga nanomboka tamin’ilay fahadisoam-panantenana voalohany ka hatramin’ny fivorian’ny lasy tao Exeter, tahaka ny nangonina farany niaraka tao Jerosalema nandritra ny folo andro mialoha ny firotsahan’ny Fanahy Masina ny mpianatra. Tamin’ny fahatongavan’ny anjely fahatelo tamin’ny 22 Oktobra 1844 dia nanandratra ny tanany Jehovah.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Ary ilay anjely izay hitako nitsangana teo ambonin’ny ranomasina sy teo ambonin’ny tany dia nanandratra ny tanany ho any an-danitra, ary nianiana tamin’Ilay velona mandrakizay doria, Izay nahary ny lanitra sy izay zavatra ao aminy, ary ny tany sy izay zavatra ao aminy, ary ny ranomasina sy izay zavatra ao aminy, fa tsy hisy andro intsony. Apokalypsy 10:5, 6.
From the first gathering on August 11, 1840 until October 22, 1844 the history of the first and second angels is marked by Christ’s hand. On October 22, 1844 the third angel descended and the little Millerite flock was scattered by the Great Disappointment. On that date Christ lifted His hand to heaven and swore that time would be no longer.
Nanomboka tamin’ilay fivoriana voalohany tamin’ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844, ny tantaran’ny anjely voalohany sy faharoa dia voamariky ny tanan’i Kristy. Tamin’ny 22 Oktobra 1844 dia nidina ny anjely fahatelo, ary ny andiany kely Millerita dia naely noho ilay Fahadisoam-panantenana Lehibe. Tamin’izany daty izany dia nanandratra ny tanany ho amin’ny lanitra Kristy ka nianiana fa tsy hisy andro intsony.
The second gathering in the history of 1844 until 1863, began with Christ lifting up His hand, while also holding a message to be eaten in His hand. Then in 1849, He stretched forth His hand a second time to gather His scattered people. Those people had been gathered at the message of the Midnight Cry, and scattered when the event predicted did not happen. At the Exeter camp meeting Christ gathered His flock and unified them upon the message, as He had done in the ten days that preceded Pentecost. The Philadelphian Millerites left the Exeter camp meeting and repeated Pentecost. In 1856, Christ was outside of the movement that had transitioned into Laodicea, for Christ stands outside of a Laodicean’s heart and knocks, seeking an entrance.
Ny fiangonana faharoa teo amin’ny tantaran’ny taona 1844 ka hatramin’ny 1863 dia nanomboka tamin’ny nanandratran’i Kristy ny tanany, sady nitana hafatra hohanina teny an-tanany koa Izy. Ary tamin’ny 1849, dia naninjitra ny tanany fanindroany Izy mba hanangona ny olony efa niparitaka. Ireo olona ireo dia efa voaangona tamin’ny hafatry ny Antso Misasakalina, ary niparitaka rehefa tsy tanteraka ilay zava-nitranga efa nambara mialoha. Tamin’ny fivoriana an-toby tao Exeter dia nanangona ny andian’ondriny Kristy ary nampiray azy ireo teo amin’ny hafatra, tahaka ny nataony tamin’ireo folo andro nialoha ny Pentekosta. Niala tamin’ny fivoriana an-toby tao Exeter ireo Millerita Filadelfiana ary namerina ny Pentekosta. Tamin’ny 1856, Kristy dia teo ivelan’ilay hetsika izay efa niova ho Laodikia, satria Kristy mijoro eo ivelan’ny fon’ny olona Laodikia ka mandondòna, mitady fidirana.
Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Revelation 3:20.
Indro, mitsangana eo am-baravarana Aho ka mandondòna; raha misy mandre ny feoko ka manokatra ny varavarana, dia hiditra ao aminy Aho ka hiara-misakafo aminy, ary izy amiko. Apokalypsy 3:20.
In 1856, Christ’s hand was knocking upon the Laodicean Millerite movement, but to no avail. In 1849, seven years earlier, He had begun to gather His people a second time, but doubt and uncertainty stopped the Philadelphian movement.
Tamin’ny 1856, ny tanan’i Kristy dia nandondòna teo amin’ny hetsika Millerita Laodiseana, nefa tsy nahomby izany. Tamin’ny 1849, fito taona talohan’izany, dia nanomboka nanangona ny olony fanindroany Izy, saingy ny fisalasalana sy ny tsy fahazoana antoka no nanakana ny hetsika Filadelfiana.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Raha taorian’ilay fahadisoam-panantenana lehibe tamin’ny 1844 ny Advantista dia nifikitra mafy tamin’ny finoany ka nandroso tamim-piraisan-tsaina araka ny fitarihan’Andriamanitra izay nisokatra teo anoloany, ka nandray ny hafatry ny anjely fahatelo ary, tamin’ny herin’ny Fanahy Masina, nitory izany tamin’izao tontolo izao, dia ho nahita ny famonjen’Andriamanitra izy, ny Tompo dia ho niasa tamin-kery lehibe niaraka tamin’ny ezaka nataony, ho vita ny asa, ary Kristy dia ho efa tonga sahady handray ny olony ho amin’ny valisoany. Nefa tamin’ilay fotoana nisian’ny fisalasalana sy ny tsy fahazoana antoka izay nanaraka ilay fahadisoam-panantenana, maro tamin’ireo mpino ny fiavian’i Kristy no nandao ny finoany.... Noho izany dia voasakana ny asa, ary navela tao amin’ny haizina izao tontolo izao. Raha ny vahoaka Advantista manontolo no niray teo amin’ny didin’Andriamanitra sy ny finoan’i Jesosy, endrey ny fahasamihafan’ny tantarantsika!” Evangelism, 695.
On September 11, 2001 Christ gathered His last day people, who were thereafter scattered on July 18, 2020. On September 11, 2001 those who were gathered took the hidden book out of Christ’s hand and ate it. On July 18, 2020 they rejected the command represented by His uplifted hand, which identified that “time would be no longer.”
Tamin’ny 11 Septambra 2001 no nanangonan’i Kristy ny olony amin’ny andro farany, izay nony tatỳ aoriana dia naparitaka tamin’ny 18 Jolay 2020. Tamin’ny 11 Septambra 2001, ireo izay voangona dia naka ny boky miafina avy teo an-tanan’i Kristy ka nihinana izany. Tamin’ny 18 Jolay 2020, dia nolavin’izy ireo ny didy asehon’ny tanany nasandratra, izay nanambara fa “tsy hisy andro intsony.”
The Philadelphian Millerites manifested no rebellion in their false prediction of 1843, for they acted upon all the light the Lord had revealed, but on July 18, 2020 the Laodiceans of the third angel’s movement rebelled against the light associated with His hand. After 1844, the Philadelphian movement of the first angel “in the period of doubt and uncertainty” “yielded their faith,” and became Laodiceans.
Tsy naneho fikomiana ny Millerita Filadelfiana tamin’ny faminaniany diso tamin’ny taona 1843, satria nanao araka ny fahazavana rehetra izay efa nambaran’ny Tompo izy ireo; fa tamin’ny 18 Jolay 2020 kosa, ny Laodiseana ao amin’ny hetsiky ny anjely fahatelo dia nikomy nanohitra ny fahazavana mifandray amin’ny tànany. Taorian’ny 1844, ny hetsika Filadelfiana an’ny anjely voalohany, “tamin’ny fotoanan’ny fisalasalana sy ny tsy fahazoana antoka,” dia “nahafoy ny finoany,” ka tonga Laodiseana.
1856 represents that point of transition, typifying a point of transition for God’s people of the last days.
1856 dia maneho io teboka fifindrana io, sady maneho mialoha teboka fifindrana ho an’ny vahoakan’Andriamanitra amin’ny andro farany.
Somewhere in the seven years between 1849 and 1856 the Philadelphian Millerite movement resisted the Lord’s hand that was stretching out to gather His people a second time, and the promise was that He would do more then, than He did in the past.
Tao anatin’ireo fito taona teo anelanelan’ny 1849 sy 1856 no nitsipahan’ny hetsika Millerita Filadelfiana ny tanan’ny Tompo izay natsotra hanangona ny olony fanindroany; ary ny teny fikasana dia hoe hanao mihoatra amin’izany fotoana izany Izy noho izay nataony taloha.
“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 time 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 a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
“Ny 23 Septambra, nasehon’ny Tompo ahy fa naninjitra ny tanany fanindroany Izy mba hamonjy ny sisa amin’ny olony, ary tsy maintsy hampitomboina avo roa heny ny ezaka amin’izao andron’ny fanangonana izao. Tamin’ny andron’ny fampielezana dia nokapohina sy notorotoroina Isiraely; fa ankehitriny, amin’ny andron’ny fanangonana, Andriamanitra no hanasitrana sy hamehy ny ferin’ny olony. Tamin’ny fampielezana, ny ezaka natao hampielezana ny fahamarinana dia vitsy dia vitsy ny vokany, ka kely dia kely na tsy nisy akory no vita; fa amin’ny fanangonana, rehefa efa nametraka ny tanany Andriamanitra mba hanangonana ny olony, ny ezaka hampielezana ny fahamarinana dia hahatratra ny vokatra nokendrena ho azy. Tokony hiray saina sy hafanam-po amin’ny asa ny rehetra. Hitako fa mahamenatra raha misy manondro ny fampielezana ho ohatra hitondra antsika ankehitriny amin’ny fanangonana; satria raha tsy manao mihoatra ho antsika Andriamanitra ankehitriny noho izay nataony tamin’izany andro izany, dia tsy mba ho voaangona velively Isiraely. Ilaina tahaka ny fitoriana ihany koa ny hamoahana ny fahamarinana amin’ny taratasy.” Review and Herald, 1 Novambra, 1850.
Obviously, the Lord attempted to move His work forward in unity, but the unity had evidently broken down, and “in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith.” The Present Truth (later the Review and Herald) began to be published in 1849, and by 1851 the 1850 chart was available, but by 1856, the message of the “seven times” of Leviticus twenty-six was left unfinished. The message that was unsealed on October 22, 1844 occurred when the time prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years concluded.
Mazava ho azy fa niezaka ny hampandroso ny asany tao amin’ny firaisan-tsaina ny Tompo, nefa hita fa rava izany firaisan-tsaina izany, ary “tamin’ny vanim-potoanan’ny fisalasalana sy ny tsy fahazoana antoka izay nanaraka ny fahadisoam-panantenana, dia maro tamin’ireo mpino Advantista no nahafoy ny finoany.” Ny Present Truth (izay nantsoina tatỳ aoriana hoe Review and Herald) dia nanomboka navoaka tamin’ny 1849, ary tamin’ny 1851 dia efa nisy ny tabilao 1850, saingy tamin’ny 1856, ny hafatry ny “fito heny” ao amin’ny Levitikosy faha-26 dia navelan’izy ireo tsy vita. Ny hafatra izay novahana ny tombo-kaseny tamin’ny 22 Oktobra 1844 dia niseho tamin’ny fotoana nifaranan’ny faminanian’ny fotoana, dia ny roa arivo sy telon-jato taona ary ny roa arivo sy diman-jato sy roapolo taona.
The Sabbath was the doctrine that shone above the other doctrines at that time, and for twelve years a testing process progressed until the last test arrived in 1856. That test was upon the Sabbath rest for the land, and it marked the end of a testing process that began with the Sabbath rest for men. The testing period bore the signature of Alpha and Omega. 1856 also represented an increase of knowledge upon the first foundational truth discovered by Miller, so it possessed the signature of Alpha and Omega at that level as well. The Sabbath truth being the sign of God’s sanctified people was represented as the sounding of the seventh trumpet, when the mystery of Christ in the believer, the hope of glory is fulfilled. The “seven times” was represented by the Jubilee trumpet that was to be sounded on the Day of Atonement.
Ny Sabata no foto-pampianarana izay namirapiratra mihoatra noho ireo foto-pampianarana hafa tamin’izany andro izany, ary nandritra ny roa ambin’ny folo taona dia nandroso ny fizahan-toetra mandra-pahatongan’ny fitsapana farany tamin’ny 1856. Io fitsapana io dia momba ny fitsaharan’ny Sabata ho an’ny tany, ary nanamarika ny fiafaran’ny fizahan-toetra izay nanomboka tamin’ny fitsaharan’ny Sabata ho an’ny olona. Nitondra ny sonian’i Alfa sy Omega ny fotoam-pitsapana. Ny 1856 koa dia naneho fitomboan’ny fahalalana mikasika ilay fahamarinana fototra voalohany hitan’i Miller, ka noho izany dia nitondra ny sonian’i Alfa sy Omega tamin’izany ambaratonga izany koa izy. Ny fahamarinan’ny Sabata, satria famantarana ny vahoaka nohamasinin’Andriamanitra, dia naseho ho toy ny fanenoan’ny trompetra fahafito, rehefa tanteraka ny zava-miafin’i Kristy ao amin’ny mpino, dia ny fanantenan’ny voninahitra. Ny “fito andro” dia naseho tamin’ny alalan’ny trompetran’ny Jobily izay tsy maintsy notsofina tamin’ny Andro Fanavotana.
The seven years from 1856 unto 1863 represented the ten days in Jerusalem for the disciples, and the six days of the Exeter camp meeting for the Philadelphian Millerites, but, sadly, the period became the illustration of those who refuse to follow the Lord as He leads them through the transition period. The history of the first and second angels, which is the historical period of the seven thunders, identifies the Lord stretching His hand to gather His people a second time from April 19, 1844, and it illustrates an obedient response as the wise followed Christ into the Most Holy Place.
Ny fito taona nanomboka tamin’ny 1856 ka hatramin’ny 1863 dia naneho ny folo andro tany Jerosalema ho an’ny mpianatra, ary ny enina andro tamin’ny fivorian’ny toby tao Exeter ho an’ireo Millerita Filadelfiana; nefa, indrisy, io fe-potoana io dia tonga fanoharana momba ireo izay mandà tsy hanaraka ny Tompo rehefa mitarika azy ireo amin’ny vanim-potoanan’ny fifindrana Izy. Ny tantaran’ny anjely voalohany sy faharoa, izay vanim-potoana ara-tantara iainan’ny kotrokorana fito, dia manambara ny Tompo maninjitra ny tànany mba hanangona ny olony fanindroany nanomboka tamin’ny 19 Aprily 1844, ary izany dia mampiseho valin-kafatra feno fankatoavana, raha nanaraka an’i Kristy ho ao amin’ny Efitra Masina Indrindra ny hendry.
The history of the first Kadesh, which is the history of the third angel from 1844 unto 1863 identifies the Lord again stretching His hand to gather His people a second time, but in that history, rebellion is manifested. Now, for the third time, ever since July 2023, the Lord is again stretching forth His hand to gather His people a second time, and they will fulfill the second Kadesh as obedient Philadelphians, for the signature of truth identifies the three times as the beginning and ending representing obedient Philadelphians, and the middle example being disobedient Laodiceans.
Ny tantaran’i Kadesy voalohany, izay tantaran’ilay anjely fahatelo hatramin’ny 1844 ka hatramin’ny 1863, dia manondro fa mbola naninjitra ny tànany indray Jehovah mba hanangona ny olony fanindroany; kanefa ao amin’izany tantara izany dia miseho ny fikomiana. Ankehitriny, fanintelony, nanomboka tamin’ny Jolay 2023, dia mbola maninjitra ny tànany indray Jehovah mba hanangona ny olony fanindroany, ary hotanterahin’izy ireo ny Kadesy faharoa amin’ny maha-Philadelphia mpankatò azy, fa ny sonian’ny fahamarinana no manondro ireo in-telo ireo ho fiandohana sy fiafarana izay misolo tena an’i Philadelphia mpankatò, ary ny ohatra eo afovoany kosa dia ireo Laodikia tsy mpankatò.
We will continue this study in the next article.
Hotohizantsika ity fandalinana ity ao amin’ny lahatsoratra manaraka.
“Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.
“Moa hihaino ny hafatry ny Laodikia va ny fiangonana? Hibebaka va izy, sa na dia eo aza ny fanambarana amin’izao tontolo izao ilay hafatra manetriketrika indrindra momba ny fahamarinana—dia ny hafatry ny anjely fahatelo—dia mbola hanohy hanota ihany? Ity no hafatra farany momba ny famindrampo, fampitandremana farany ho an’izao tontolo lavo izao. Raha tonga matimaty ny fiangonan’Andriamanitra, dia tsy hahita sitraka amin’Andriamanitra intsony izy, tahaka ireo fiangonana izay aseho ho efa lavo ka tonga fonenan’ny demonia sy fitoeran’ny fanahy maloto rehetra ary tranom-borona ihazonana ny vorona maloto sy maharikoriko rehetra. Izay nanana tombontsoa hihaino sy handray ny fahamarinana, ary niombona tamin’ny fiangonana Advantista Mitandrina ny Andro Fahafito, ka miantso ny tenany ho vahoakan’Andriamanitra mitandrina ny didy, nefa tsy manana hery velona sy fanokanana ho an’Andriamanitra mihoatra noho izay ananan’ny fiangonana ara-drafitra fotsiny, dia handray ny lozan’Andriamanitra tokoa tahaka ireo fiangonana manohitra ny lalàn’Andriamanitra. Ireo ihany izay nohamasinina tamin’ny alalan’ny fahamarinana no handrafitra ny fianakaviana mpanjaka ao amin’ireo fonenana any an-danitra izay nalehan’i Kristy namboatra ho an’izay tia Azy sy mitandrina ny didiny.”
“‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].
“‘Izay milaza hoe: Fantatro Izy, nefa tsy mitandrina ny didiny, dia mpandainga, ary tsy ao anatiny ny marina’ [1 Jaona 2:4]. Tafiditra amin’izany izay rehetra milaza fa manana fahalalana an’Andriamanitra sy mitandrina ny didiny, nefa tsy asehony amin’ny asa tsara izany. Horaisiny araka ny asany. ‘Izay mitoetra ao aminy dia tsy manota; izay manota dia tsy nahita Azy na nahalala Azy’ [1 Jaona 3:6]. Izany dia atokana ho an’ny mambran’ny fiangonana rehetra, anisan’izany ny mambran’ny fiangonana Advantista Mitandrina ny Andro Fahafito. ‘Ry zanaka madinika, aoka tsy hisy olona hamitaka anareo: izay manao ny marina dia marina, tahaka Azy izay marina. Izay manota dia avy amin’ny devoly; fa ny devoly efa manota hatramin’ny voalohany. Izany no nanehoana ny Zanak’Andriamanitra, mba handravany ny asan’ny devoly. Izay rehetra naterak’Andriamanitra dia tsy manota; fa ny voany mitoetra ao anatiny; ary tsy mahazo manota izy, satria naterak’Andriamanitra. Izany no ahafantarana izay zanak’Andriamanitra sy izay zanaky ny devoly: izay rehetra tsy manao ny marina dia tsy avy amin’Andriamanitra, ary izay tsy tia ny rahalahiny koa’ [1 Jaona 3:7–10].”
“All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].
“Ireo rehetra izay milaza fa mpitandrina ny Sabata sady Advantista, kanefa mbola manohy amin’ny fahotana, dia mpandainga eo imason’Andriamanitra. Ny làlany feno fahotana dia manohitra ny asan’Andriamanitra. Mitarika ny hafa ho amin’ny fahotana izy ireo. Tonga avy amin’Andriamanitra ho amin’ny isan-tsam-piangonantsika rehetra ny teny hoe: ‘Ary manaova làlana mahitsy ho an’ny tongotrareo, fandrao ny malemy tongotra hivily hiala amin’ny làlana; fa aleo kosa ho sitrana izy. Katsaho ny fihavanana amin’ny olona rehetra sy ny fahamasinana, raha tsy misy izany dia tsy hisy hahita ny Tompo; mitandrema tsara fandrao hisy tsy hahatratra ny fahasoavan’Andriamanitra; fandrao hisy faka mangidy mitsimoka hampahory anareo, ka hahaloto ny maro amin’izany; fandrao hisy mpijangajanga, na olona vetaveta tahaka an’i Esao, izay nivarotra ny fizokiany noho ny hanina indraim-bava. Fa fantatrareo fa rehefa afaka izany, raha te-handova ny fitahiana izy, dia nolavina; fa tsy nahita toerana hibebahana izy, na dia notadiaviny mafy tamin’ny ranomaso aza izany’ [Hebreo 12:13–17].”
“This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 176, 177.
“Izany dia mihatra amin’ny maro izay milaza fa mino ny fahamarinana. Raha tokony hahafoy ny fanaony feno filàna ratsy izy, dia miroso amin’ny lalam-pampianarana diso eo ambanin’ny haifetsen’i Satana mamitaka. Tsy fantarina ho ota ny fahotana. Voaloto ny feon’ny fieritreretany indrindra, simba ny fony, eny, na dia ny fisainany aza dia maloto mandrakariva. Ampiasain’i Satana ho toy ny fandroba izy ireny mba hitaomana fanahy ho amin’ny fanaon-dratsy maloto izay mandoto ny maha-olona manontolo. ‘Izay nandà ny lalàn’i Mosesy [izay lalàn’Andriamanitra] dia maty tsy nisy famindram-po teo ambanin’ny vavolombelona roa na telo; koa mainka fa famaizana mafy lavitra toy inona no heverinareo fa ho mendrika an’izay nanitsakitsaka ny Zanak’Andriamanitra, sy nanao ny ran’ny fanekena izay nanamasinana azy ho zavatra tsy masina, ary naniratsira ny Fanahin’ny fahasoavana? Fa fantatsika Izay nanao hoe: Ahy ny famaliana; Izaho no hamaly, hoy ny Tompo. Ary koa: Ny Tompo no hitsara ny olony. Zavatra mahatahotra ny ho latsaka eo an-tànan’Andriamanitra velona’ [Hebreo 10:28–31].” Manuscript Releases, volume 19, 176, 177.