We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.
Isika dia mandinika ny fampiharana ara-paminaniana ny nofin’i William Miller amin’ny andro farany, izay toerana ahitan’ny faminaniana rehetra ny fahatanterahany lavorary. Ny nofin’i Miller dia manondro ny fahitana, ny fanorenana, ny fandavana, ny fandevenana ary ny famerenana amin’ny laoniny ireo fahamarinana fototra iorenan’ny Advantisma, izay nangonina tamin’ny alalan’ny asa fanompoan’i Miller. Ireo fahamarinana fototra ireo dia nisolo tena ireo fahamarinana izay novahana tombo-kase tamin’ny 1798. Ireo fahamarinana ireo dia asehon’ny fahitana momba ny Reniranon’i Ulai. Ny nofin’i Miller, araka ny voarakitra ao amin’ny boky Early Writings, dia nofiny faharoa, ary izany nofy izany dia efa nanehoana tandindona tamin’ny nofy faharoan’i Nebokadnezara, tahaka ny nanaovana an’i Miller tenany ho tandindon’i Nebokadnezara.
Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.
Ny lahatsoratra teo aloha dia efa naneho fa ny fiafaran’ny fiainan’i Nebokadnezara niainany “fotoana fito” tamin’ny fon’ny bibidia dia nifarana ara-panoharana tamin’ny 1798. Tamin’izany dia naverina taminy ny fanjakany, ary tamin’izay no voalohany indrindra i Nebokadnezara no naneho lehilahy niova fo tanteraka. Raha ny amin’ny “fotoan’ny farany,” tamin’ny 1798 dia naneho ny “hendry” izy. Efa nofaritantsika koa fa, amin’ny maha-mpanjaka voalohan’i Babylona an’i Nebokadnezara, ny fitsarana azy tamin’ny “fotoana fito” dia tandindon’ny fitsarana an’i Belsazara tamin’ny dimy amby roapolo sy arivo sy roanjato (mene, mene, tekel, upharsin), izay mpanjaka farany tao Babylona.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Ho an’ilay mpanapaka farany tao Babylona, tahaka ny tamin’ny endrika tandindona tamin’ilay voalohany, dia tonga ny didim-pitsaran’ilay Mpiambina avy amin’Andriamanitra hoe: ‘Ry mpanjaka, … aminao no anambarana izany; efa nesorina taminao ny fanjakana.’ Daniela 4:31.” Mpaminany sy Mpanjaka, 533.
Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.
Nofaritan’i Rahavavy White ho ilay “mpanjaka adala” i Belsazara tamin’ny ora fitsarana nahazo azy. Tamin’ny famaranana ny ora fitsarana nahazo an’i Nebokadnezara kosa, izy dia maneho ilay “mpanjaka hendry”, fa nahazo soa avy tamin’ny fitsarana “impito” izy; ary i Belsazara, na dia nahalala ny tantara aza, dia nandà tsy handray soa avy amin’izany.
“But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Kanefa ny fitiavan’i Belsazara ny fialam-boly sy ny fanandratantena no namafa ny lesona izay tsy tokony hohadinoiny na oviana na oviana; ary nanao fahotana mitovy amin’ireo izay nahatonga fitsarana miavaka ho amin’i Nebokadnezara izy. Nandany ireo tombontsoa nomena azy tamim-pahasoavana izy, ka tsy noraharahiany ny hampiasa ireo fahafahana teo an-tanany mba hahafantarany ny fahamarinana. ‘Inona no tsy maintsy hataoko mba hovonjena aho?’ dia fanontaniana izay nolalovan’io mpanjaka lehibe nefa adala io tamin’ny tsy firaharahiana.” Bible Echo, 25 Aprily 1898.
Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.
Nebokadnezara dia tandindon’ireo “hendry” tamin’ny 1798, izay mahatakatra ny fitomboan’ny fahalalana amin’ny andro farany.
“The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.
Tsy mbola afaka tamin’ny molony akory izany fireharehana feno avonavona izany, dia nisy feo avy any an-danitra nilaza taminy fa tonga ny fotoana fitsarana voatendrin’Andriamanitra. Tao anatin’ny indray mipi-maso dia nesorina taminy ny sainy, ka tonga tahaka ny biby izy. Nandritra ny fito taona no nanambaniana azy toy izany. Rehefa tapitra izany fotoana izany dia naverina taminy indray ny sainy; ary nony niandrandra tamin-kafetren-tena ny amin’ilay Andriamanitra lehibe any an-danitra izy, dia nahafantatra ny tanan’Andriamanitra tao amin’izany famaizana izany, ka naverina indray ho eo amin’ny seza fiandrianany.
“In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.
“Tamin’ny fanambarana natao ampahibemaso, i Nebokadnezara mpanjaka dia niaiky ny helony sy ny famindram-po lehibe nasehon’Andriamanitra tamin’ny namerenana azy tamin’ny laoniny. Izany no asa farany teo amin’ny fiainany araka izay voarakitra ao amin’ny Tantara Masina.” Review and Herald, 1 Febroary 1881.
At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.
Tamin’ny fiafaran’ny “fotoana fito” an’i Nebokadnezara dia nanao fanambarana ampahibemaso izy, izay nahitana fiaikena ampahibemaso koa. Miller, amin’ny maha-Nebokadnezara azy, dia maneho an’ireo “hendry” tamin’ny 1798, izay mahatakatra ny fitomboan’ny fahalalana amin’ny andron’ny farany. Samy nanana nofy roa izy ireo, ary samy maneho ara-panoharana ny “fotoana fito” ny nofy faharoa avy amin’izy ireo tsirairay avy. Efa naseho tao amin’ireo lahatsoratra teo aloha fa ny “fotoana fito” dia manamarika teboka iray iampitana.
In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.
Tamin’ny 1798, i Nebokadnezara dia manamarika fifindrana avy amin’ny toetry ny fireharehany ho amin’ny toetry ny hendry. Tafiditra tao anatin’izany ny fiaiken-keloka nataony ampahibemaso. Ny taona 1798 koa dia teboka fiovàna teo anelanelan’ny fanjakana fahadimy sy fahenina ao amin’ny faminanian’ny Baiboly. Izy koa no nanamarika ny fahatongavan’ilay anjely voalohany, ka nanamarika vanim-potoana vaovao, satria ny fampitandremana momba ny fitsarana ho avy dia tsy afaka niseho raha tsy efa nahazo ny ratra mahafaty azy ny fanjakana fahadimy ao amin’ny faminanian’ny Baiboly.
“The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.
Ny hafatra tenany dia manazava ny amin’ny fotoana izay tokony hitrangan’ity hetsika ity. Ambara fa ampahany amin’ilay “filazantsara mandrakizay” izany; ary manambara ny fisokafan’ny fitsarana izy. Ny hafatry ny famonjena dia efa notorina tamin’ny andro rehetra; nefa io hafatra io dia ampahany amin’ny filazantsara izay tsy azo nambara afa-tsy amin’ny andro farany ihany, satria amin’izay ihany no marina fa efa tonga ny ora fitsarana. Ny faminaniana dia mampiseho fifandimbiasan-javatra mitarika hatrany amin’ny fisokafan’ny fitsarana. Marina indrindra izany raha ny bokin’i Daniela no resahina. Fa ilay ampahany amin’ny faminaniany izay mahakasika ny andro farany dia nasaina nohidin’i Daniela sy nohasiana tombo-kase “mandra-pihavin’ny andro farany.” Tsy raha tsy tonga amin’izany fotoana izany vao azo nambara ny hafatra momba ny fitsarana, izay miorina amin’ny fahatanterahan’ireo faminaniana ireo. Fa amin’ny andro farany, hoy ny mpaminany, dia “maro no hivezivezy erỳ sy eroa, ary hitombo ny fahalalana.” Daniela 12:4.
“The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.
“Nampitandrina ny fiangonana ny apostoly Paoly mba tsy hiandry ny fihavian’i Kristy amin’ny androny. ‘Tsy ho avy izany andro izany,’ hoy izy, ‘raha tsy efa tonga aloha ny fialàn-dàlana, ary miseho ilay lehilahin’ny ota.’ 2 Tesaloniana 2:3. Tsy raha tsy aorian’ilay fivadiham-pinoana lehibe sy ny fotoana lavan’ny fanapahan’ilay ‘lehilahin’ny ota’ no ahafahantsika miandry ny fihavian’ny Tompontsika. Ilay ‘lehilahin’ny ota,’ izay antsoina koa hoe ‘zava-miafin’ny tsy fankatoavan-dalàna,’ ‘zanaky ny fahaverezana,’ ary ‘ilay ratsy fanahy,’ dia maneho ny fahefana papaly, izay, araka ny efa voalazan’ny faminaniana mialoha, dia hitana ny fiandrianany mandritra ny 1260 taona. Nifarana tamin’ny 1798 izany vanim-potoana izany. Tsy afaka niseho talohan’izany fotoana izany ny fihavian’i Kristy. Ny fampitandreman’i Paoly dia mandrakotra ny fotoam-pahasoavana kristianina manontolo hatramin’ny taona 1798. Eo an-dafin’izany fotoana izany no tokony hanambarana ny hafatry ny fihavian’i Kristy fanindroany.”
“No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Tsy mbola nisy hafatra tahaka izany nomena tamin’ireo andro lasa. Paoly, araka izay efa hitantsika, dia tsy nitory izany; fa nanondro ireo rahalahiny ho amin’ilay hoavy mbola lavitra tamin’izany andro izany izy momba ny fihavian’ny Tompo. Tsy nanambara izany koa ireo Mpanavao. Martin Luther dia nametraka ny fitsarana ho eo amin’ny telonjato taona eo ho eo mbola ho avy taorian’ny androny. Kanefa hatramin’ny 1798 dia novahana ny tombo-kasen’ny bokin’i Daniela, nitombo ny fahalalana ny faminaniana, ary maro no nanambara ny hafatra manetriketrika momba ny fitsarana efa antomotra.” The Great Controversy, 356.
In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.
Tamin’ny 1798 dia tonga ny fitantanana vaovao amin’ny asan’ny famonjena, ary io fitantanana vaovao io dia nanome fampitandremana momba ny fitantanana iray hafa izay hanomboka amin’ny 1844. Tamin’izany fiovan’ny fitantanana izany dia hisy varavarana hikatona, ary hisy varavarana hisokatra.
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 soraty ho amin’ny anjelin’ny fiangonana any Filadelfia hoe: Izao no lazain’ilay Masina, ilay Marina, ilay manana ny fanalahidin’i Davida, izay mamoha ka tsy misy mahahidy; ary manidy ka tsy misy mahavohatra; fantatro ny asanao: indro, efa nametraka varavarana mivelatra eo anatrehanao Aho, ary tsy misy mahahidy izany; fa manana hery kely ianao, nefa nitandrina ny teniko, ary tsy nandà ny anarako. Apokalypsy 3:7, 8.
The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.
Ny fanokafana varavarana iray dia manamarika fizaram-potoana vaovao. Nisy fiovan’ny fizaram-potoana momba ny fanjakana sy ny hafatra tamin’ny 1798, tamin’ny faran’ny fahatezerana voalohany, izay tanteraka hatramin’ny 723 BC ka hatramin’ny 1798. Nisy koa fiovan’ny fizaram-potoana tamin’ny 1844, tamin’ny faran’ny fahatezerana farany, izay tanteraka hatramin’ny 677 BC ka hatramin’ny 1844. Tamin’ny 1798 dia tonga ny fizaram-potoanan’ny hafatry ny anjely voalohany, izay nampitandrina ny amin’ny fitsarana manakaiky. Samy aseho ho “hendry” i Nebokadnezara sy i Miller, amin’ny “fotoanan’ny farany”, rehefa “ny varavarana” no nosokafana ho amin’ny fizaram-potoana anatiny momba ny hafatry ny anjely voalohany sy ho amin’ny fiovan’ny fizaram-potoana ivelany avy amin’ilay bibidia avy any an-dranomasina ho amin’ilay bibidia avy amin’ny tany. Ny fizaram-potoanan’ny hafatry ny anjely voalohany dia tanteraka rehefa nosokafana ny varavarana mankamin’ny Efitra Masina Indrindra tamin’ny 22 Oktobra 1844, ary tonga ny fizaram-potoanan’ny anjely fahatelo sy ny fitsarana famotopotorana.
Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.
Manomboka ny nofy faharoan’i Miller tamin’ny nisokafan’ny varavarana iray tamin’ny 1798, ary mifarana amin’ny nisokafan’ny varavarana iray nandritra ilay vanim-potoana tetezamita an’ireo “vavolombelona roa” izay naverina ho velona mba hanambara ny hafatry ny Antso Mamatonalina. Ara-paminaniana, samy naneho ny tetezamita avy amin’ny fanjakan’ilay bibidia avy any an-dranomasina ho amin’ny fanjakan’ilay bibidia avy amin’ny tany tamin’ny 1798 i Nebokadnezara sy i Miller. Samy maneho ny fanambarana ny fanatonana sy ny fahatongavan’ny fitsarana famotopotorana tamin’ny 1844 izy ireo. Ny 1798 sy ny 1844 dia maneho ny famaranana ny “fahavinirana” voalohany sy farany nataon’Andriamanitra tamin’ny olony, izay tanteraka nandritra ny fe-potoanan’ny “impito”, araka izay voasoritra ao amin’ny Levitikosy toko faha-enina amby roapolo. Ny enina amby efapolo taona manomboka amin’ny 1798 ka hatramin’ny 1844 dia maneho ny fananganana ny tempoly ara-panahy, izay nahatongavan’ilay iraky ny fanekena tampoka tamin’ny 22 Oktobra 1844, raha nifindra avy tao amin’ny Toerana Masina ho ao amin’ny Toerana Masina Indrindra i Kristy.
1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.
Ny taona 1798 sy 1844 dia manondro fifindrana ara-potoana (mihoatra ny iray), izay voamariky ny “fito heny.” Ny fifindran’ny Advantisma Millerita Filadelfiana ho amin’ny Advantisma Millerita Laodiseana tamin’ny 1856 dia voamariky ny fitomboan’ny fahalalana momba ny “fito heny” koa, izay nolavina tatỳ aoriana tamin’ny 1863. Tamin’ny 1798 dia efa nisy fitomboan’ny fahalalana avy tao amin’ny bokin’i Daniela, izay nahitana ilay “fito heny” ao amin’ny Levitikosy faha-enina amby roapolo ihany koa, izay tokony holavina amin’ny faran’ny Advantisma Millerita Filadelfiana.
The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.
Ny fifindran’ny hetsiky ny anjely voalohany avy tany Filadelfia ho any Laodikia dia nasehon’ireo fito taona nanomboka tamin’ny 1856 ka hatramin’ny 1863. Tonga tamin’ny 1856 ny hafatry ny Laodikia, ary nandritra ny fito taona, ny fahazavana vaovao momba ny “fotoana fito” izay nofahanana dia namokatra dingam-pitsapana misy ambaratonga telo izay tsy notanterahin’ny Advantisma tamin’ny 1863. Nomena fito taona ny fahazavan’ny “fotoana fito,” mba horaisina na holavina. Ny fifindran’ny hetsiky ny Advantisma Millerita Filadelfiana ho amin’ny Advantisma Millerita Laodikiana dia tandindon’ny fihodinan’ny filaharana amin’ny farany, dia ny fifindran’ny hetsika Laodikiana an’ny anjely fahatelo ho amin’ny hetsika Filadelfiana an’ny anjely fahatelo.
The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.
Ang panaghulang may animnapu’t limang taon ni Isaias ay nagmamarka sa pasimula ng una at ng huling pagkagalit ng Dios laban sa kaharian sa hilaga at pagkatapos ay sa kaharian sa timog ng Israel.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.
Fa ny lohan’i Syria dia Damaskosy, ary ny lohan’i Damaskosy dia Rezina; ary ao anatin’ny dimy amby enim-polo taona dia ho torotoro Efraima, ka tsy ho firenena intsony. Isaia 7:8.
Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.
Ny faminanian’i Isaia momba ny dimy amby enimpolo taona dia nomena tamin’ny 742 tal. J.K., ary tao anatin’izany dimy amby enimpolo taona izany dia ho levona ny fanjakana avaratra. Sivy ambin’ny folo taona taorian’ny 742 tal. J.K., dia tamin’ny 723 tal. J.K., no nentin’i Asyria ho amin’ny fanandevozana ny fanjakana avaratra. Tamin’ny fahataperan’ny dimy amby enimpolo taona dia nanomboka tamin’ny 677 tal. J.K. ny fahatezeran’ny fanjakana atsimo, rehefa natao babo tany amin’ny Babyloniana i Manase. Koa ny dimy amby enimpolo taona dia maneho fe-potoana sivy ambin’ny folo taona hatramin’ny fahababoana voalohany ny fanjakana avaratra, ary avy eo efatra amby efapolo taona hafa mandra-pahatongan’ny fahababoana an’i Manase.
Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.
Nahatratra ny fahatanterahany avy ireo faminaniana ireo tamin’ny taona 1798, 1844 ary 1863. Tamin’ny 1798, nisy fifindrana anatiny teo amin’ny hafatry ny famonjena tamin’ny fahatongavan’ny anjely voalohany, ary nisy koa fifindrana ivelany teo amin’ireo fanjakana ao amin’ny faminanian’ny Baiboly. Tamin’ny 1844, nisy fifindrana anatiny teo amin’ny hafatry ny famonjena rehefa nakatona ny varavarana mankany amin’ny Toerana Masina ary nanomboka ny fitsarana famotopotorana tamin’ny fahatongavan’ny anjely fahatelo. Tamin’ny 1863, nisy fiovana ivelany rehefa nizara ho sokajy roa ireo tandroka roa tamin’ilay bibidia avy amin’ny tany.
The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.
Ny tandroka Repoblikana dia nizara ho antoko politika roa izay hanjakazaka amin’ny tantaran’ilay bibidia avy amin’ny tany hatramin’izay fotoana izay ka hatrany aoriana. Ny tandroka Protestanta kosa dia nizara ho fisehoana roa mpivadi-pinoana: ny antoko iray nilaza ho Protestanta sady nilaza fa mitandrina ny Sabata andro fahafito, ary ny sokajy iray hafa nilaza ho Protestanta nefa nanandratra ny andron’ny masoandro ho andro nofidiny hanaovana fanompoam-pivavahana.
In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.
Tamin’izany tantara izany, ilay tandroka protestanta izay nivoaka avy tamin’ny Andro Maizina dia nosedraina nanomboka ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844, ary tsy nahatanty ny fizahan-toetra ka niova avy amin’ny vahoaka protestanta mpitandrina Alahady ho amin’ny vahoaka protestanta nihemotra mpitandrina Alahady.
In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.
Tamin’ny tantaran’ilay tandroka Protestanta marina izay naorina sy fantatra tamin’ny 1844, dia nisy fizahan-toetra nitranga nanomboka tamin’ny 1856 ka hatramin’ny 1863. Avy eo ilay tandroka Protestanta marina mitandrina ny Sabata dia nifindra na avy tany Filadelfia ho any Laodikia, ary koa avy tamin’ny vahoaka Protestanta marina mitandrina ny Sabata ho amin’ilay tandroka Protestanta mpivadi-pinoana mitandrina ny Sabata. Ny “fito andro”, dia mifandray amin’ny 1798, 1844, 1856 ary 1863. Ny “fito andro”, dia tandindona mifandray amin’ny teboka iray iampitana, ary io fahamarinana io dia miorina eo ambonin’ny vavolombelona maro.
In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.
Tamin’ny 1798 dia nisy fitomboan’ny fahalalana momba ny “impito”, satria io no faminanian’ny fotoana voalohany indrindra izay hitan’i Miller, dia izany fahamarinana izany mihitsy. Tamin’ny 1863, dia efa nolavina izany fahamarinana izany, ka izany no manamarika ny fiafaran’ny fe-potoana mifarana amin’ireo dimy amby enim-polo taona amin’ny faminaniana aseho ao amin’ny Isaia toko faha-7.
The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.
Ny faminaniana feno dimanjato sy roa arivo amby roapolo taona dia manana fe-potoana dimy amby enim-polo taona eo am-piandohana sy eo am-pamaranana, amin’ny endrika mifanohitra, tahaka ny sary hita amin’ny fitaratra. Tamin’ny fiandohan’ny dimy amby enim-polo taona eo amin’ny famaranana (1798), izay nasehon’ny tandindon’ny fiandohan’ny dimy amby enim-polo taona eo amin’ny fiandohana tamin’ny 742 BC, fony nomena ny faminaniana, dia nisy fitomboan’ny fahalalana momba ny “fotoana fito,” izay noheverin’ireo Millerita “hendry” sy notoriny. Tamin’ny famaranan’ny dimy amby enim-polo taona eo amin’ny famaranana, tamin’ny 1863, dia nisy fitomboan’ny fahalalana hafa indray momba io fahamarinana io ihany, izay nolavin’ireo “mpisorona” vao nohamasinina satro-boninahitra an’ilay tandroka Protestanta marina tamin’ny farany.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Ny oloko dia ringana noho ny tsi-fahalalana; satria nandà ny fahalalana ianao, dia holaviko kosa ianao mba tsy ho mpisorona ho Ahy; satria nanadino ny lalàn’Andriamanitrao ianao, dia hohadinoiko kosa ny zanakao. Hosea 4:6.
The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.
Ny fitomboan’ny fahalalana rehefa voavaha ny tombo-kasen’ny bokin’i Daniela dia mifandray amin’ireo “fotoana fito”, ka tsy famantarana ny teboka fifindrana ihany izany, fa koa ny famahana ny tombo-kasen’ny hafatra ara-paminaniana.
Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.
Nisy fiovana iray hafa nanomboka tamin’ny 18 Jolay 2020, tamin’ilay fahadisoam-panantenana voalohany, izay nanomboka ny “fotoam-piandrasana” sady nanamarika ny fiandohan’ireo telo andro sy tapany ao amin’ny toko fahiraika ambin’ny folo ao amin’ny Apokalypsy, izay iandrianan’ireo vavolombelona roa mandry maty eny an-dalamben’ilay tanàna lehibe, dia Sodoma sy Egypta.
July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”
Ny 18 Jolay 2020 dia manamarika ny fiandohan’ny telo andro sy tapany ara-tandindona (“fito andro”), izay efa nasehon’ny tantara nanomboka tamin’ny 1856 ka hatramin’ny 1863. Samy tandindon’ny “fito andro” ireo fe-potoana roa ireo. Samy manamarika fiovan’ny fitantanan’andro masina (fifindrana) izy roa ireo. Samy maneho fitomboan’ny fahalalana mifandray amin’ny “fito andro” izy roa ireo.
It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.
Tamin’ny vanim-potoanan’ny fifindrana avy amin’ny fanjakan’i Babylona ho amin’ny fanjakan’i Medo-Persia no nivavahan’i Daniela ny vavaka ao amin’ny Levitikosy toko faha-enina amby roapolo, ka izany no mampahafantatra ny vavaka ao amin’ny Levitikosy toko faha-enina amby roapolo ho famantarana eo amin’ny fifindrana amin’ny andro farany. Ao amin’ny nofin’i Miller, eo amin’ny fiafaran’ireo fisehoana fito amin’ny teny hoe “fanaparitahana”, dia samy mitomany sy mivavaka i Miller. Ny fitomaniana no manamarika ilay teboka izay anokafan’ny Liona avy amin’ny firenen’i Joda (ilay lehilahy mitondra borosy famafana vovoka) hafatra iray izay efa voaisy tombo-kase.
Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”
Ny vavak’i Miller dia manamarika ny vavaky ny Levitikosy toko faha-enina amby roapolo an’i Daniela, izay mifandray amin’ny “impito”, ary miseho tamin’ny fotoana nisokafan’ny varavarana sy ny varavarankely tao amin’ny nofin’i Miller. Kanefa ny vavak’i Daniela, ao amin’ny toko faha-sivy, dia mifandrindra koa amin’ny vavak’i Daniela ao amin’ny toko faha-roa. Mifandrindra koa izany amin’ny vavaka fiaiken-keloka nataon’i Nebokadnezara teo amin’ny famaranana ny “impito”-ny.
Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.
Noho izany, ny vavak’i Miller dia nasehon’ilay vavaka ao amin’ny Levitikosy toko faha-enina amby roapolo, izay vavaka ampahibemaso fiaikem-pahotana sy vavaka fangatahana ny hanesorana ny tombo-kase amin’ilay zava-miafina ara-paminaniana farany, satria ny faminaniana rehetra dia mampiseho ny andro farany. Koa ny zava-miafina ao amin’ny Daniela toko faharoa dia maneho ilay zava-miafina farany hovoahana amin’ny tombo-kase. Ny vavak’i Miller, tao amin’ny nofiny, dia vavaka naneho fanahiana sy fahatezerana marina momba ireo fahavetavetana izay nanjo ny firavaka tao amin’ny efitranony. Ny fanahiany dia nasehon’ireo izay misento sy mitaraina ao amin’ny Ezekiela toko fahasivy, mandritra ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy iray alina.
Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.
Nijery an’i Miller raha mbola nalevina tsikelikely ireo fahamarinana noho ny fampianaran-diso sandoka, ka tonga tamin’ny farany teo amin’ny teboka izay nandravana ny vatam-paty (dia ny Baiboly mihitsy). Ny fandravana ny vatam-patin’i Miller dia niseho tamin’ny taranaka fahatelo tamin’ny Advantisma, rehefa nisy hetsika niniana natao hanilihana ny Baiboly King James ho solon’ireo dikanteny maoderina voaolana, miorina amin’ny Katolika, amin’ny Baiboly.
Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”
Nitomany i Miller, avy eo nivavaka, ary niaraka tamin’izay dia nisokatra ny varavarana ka niala avokoa ny olona rehetra. Dia niditra ilay lehilahy nitondra borosy famafana vovoka (ny Liona avy amin’ny firenen’i Joda), nanokatra ny varavarankely ary nanomboka nanadio. Avy eo i Miller dia naneho ny ahiahiny ny amin’ireo firavaka niparitaka, ary nampanantena ilay lehilahy nitondra borosy famafana vovoka fa hikarakara ireo firavaka izy. Tao anatin’ny firohotan’ny asa fanadiovan’ilay lehilahy nitondra borosy famafana vovoka, dia nanakimpy ny masony vetivety i Miller, ary rehefa nosokafany ny masony, dia tsy teo intsony ny fako. Niparitaka nanerana ny efitrano ireo firavaka, ary avy eo ilay lehilahy nitondra borosy famafana vovoka dia nametraka ilay vata lehibe kokoa teo ambonin’ny latabatra, nanangona ireo firavaka ka nanipy azy tao anatin’ilay vata, ary nanao hoe: “avia ka jereo.”
The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.
Ny fitenenana hoe: “avia ka jereo” dia tandindon’ny fahamarinana iray izay vao nesorina tamin’ny tombo-kaseny. Ny fahamarinana izay voasokatra ho an’i Miller dia ny fahamarinana farany, satria ny zavatra manaraka hitranga dia ny fifohazan’i Miller amin’ny “antso mafy,” izay maneho ny fitarainana mafy. I Miller no farany nandray ny hafatry ny Antso Amin’ny Mamatonalina teo amin’ny tantaran’ny Millerita, ary talohan’ilay antso mafy izay namoha azy tao amin’ny nofy, dia nanakimpy ny masony vetivety izy. Ny andinin-teny tokana ao amin’ny Baiboly izay manonona ny hoe “vetivety” sy “maso” dia manondro ny fitsanganana voalohany.
Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.
Indro, asehoko aminareo ny zava-miafina iray: Tsy isika rehetra no hatory, nefa isika rehetra kosa dia hovana, ao anatin’ny indray mipi-maso monja, amin’ny trompetra farany; fa haneno ny trompetra, ary ny maty dia hatsangana ho tsy mety lo, ary isika dia hovana. Fa ity mety lo ity tsy maintsy hitafy ny tsy fahalovana, ary ity mety maty ity tsy maintsy hitafy ny tsy fahafatesana. 1 Korintiana 15:51–53.
In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.
Amin’ny tantaran’ny fifindran’ny fihetsiketsehana Laodiseana an’ny anjely fahatelo ho amin’ny fihetsiketsehana Filadelfiana an’ny anjely fahatelo, araka ny aseho ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, i Miller no maneho ilay farany indrindra tamin’ireo virijina hendry izay nandray ny hafatry ny Antso tamin’ny Misasakalina. Ireo voalohany nandray izany no tena ara-panahy indrindra.
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Izao no antson’ny sasakalina, izay natao hanome hery ny hafatry ny anjely faharoa. Nisy anjely nirahina avy tany an-danitra hanaitra ny olo-masina kivy sy hanomana azy ireo ho amin’ilay asa lehibe teo anoloany. Tsy ny lehilahy manan-talenta indrindra no voalohany nandray io hafatra io. Nisy anjely nirahina ho any amin’ireo manetry tena sy mahafoy tena, ary nanosika azy ireo hanandratra ny antso hoe: ‘Indro, avy ny Mpampakatra; mivoaha hifanena Aminy!’ Ireo izay natokanana hitondra izany antso izany dia niezaka faingana, ary tamin’ny herin’ny Fanahy Masina dia nampandre ny hafatra sy nanaitra ny rahalahiny kivy. Tsy nijoro tamin’ny fahendrena sy ny fahaizan’ny olona izany asa izany, fa tamin’ny herin’Andriamanitra, ary ny olo-masiny izay nandre ny antso dia tsy nahatohitra izany. Ireo izay tena ara-panahy indrindra no nandray voalohany io hafatra io, ary ireo izay efa nitarika ny asa taloha no farany nandray izany sy nanampy hampitombo ny antso hoe: ‘Indro, avy ny Mpampakatra; mivoaha hifanena Aminy!’” Early Writings, 238.
At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.
Tamin’ny fiafaran’ireo telo andro sy tapany ara-tandindona ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, dia ambarana ny voalohany amin’ireo hafatra roa aseho ao amin’ny Ezekiela toko faha-sivy amby telopolo. Ny hafatra voalohany dia mampiray ireo taolana maty sy niparitaka, nefa mbola maty ihany izy ireo. Io hafatra io dia natolotry ny feo izay niantso mafy “any an-efitra”, ka izany no manondro fa ny hafatr’i Ezekiela dia manomboka alohan’ny nifaranan’ireo telo andro sy tapany ara-tandindona. Ireo telo andro sy tapany ireo dia maneho ny “efitra”, ary avy ao amin’ny “efitra” no anambarana ny hafatra. Ny “efitra” koa dia tandindon’ny “fotoana fito”, izay manamarika fiovana iray sy fisokafana izay mampiditra fizahan-toetra iray.
There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.
Misy fivoarana miandalana eo amin’ny hafatra, ary misy koa fandraisana miandalana, araka izay aseho amin’ny Antso amin’ny Misasakalina teo amin’ny tantaran’ny Millerita. Ireo izay ara-panahy indrindra no voalohany nandray ny hafatry ny feo miantso any an-efitra, ary ireo mpahay tantaran’ny Advantisma dia manondro taratasy nosoratan’i William Miller andro vitsy monja talohan’ny 22 Oktobra 1844, izay anambaran’i Miller fa tamin’izay vao azony tsara sy nekeny ny hafatry Samuel Snow momba ny Antso amin’ny Misasakalina.
“Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.
“Ry Rahalahy Himes malala: Mahita voninahitra iray aho ao amin’ny volana fahafito, izay mbola tsy hitako velively taloha. Na dia efa nasehon’ny Tompo tamiko aza ny hevitra tandindona momba ny volana fahafito, herintaona sy tapany lasa izay, dia mbola tsy tsapako ny herin’ireo tandindona. Ankehitriny kosa, isaorana anie ny anaran’ny Tompo, fa mahita hatsarana, firindrana ary fifanarahana ao amin’ny Soratra Masina aho, izay efa nivavahako ela, nefa tsy hitako raha tsy androany. Misaora ny Tompo, ry fanahiko. Aoka hotahina Rahalahy Snow sy Rahalahy Storrs ary ny hafa koa, noho ny naha-fitaovana azy tamin’ny nampahiratra ny masoko. Efa saiky tonga any an-trano aho. Voninahitra! Voninahitra! Voninahitra! Voninahitra!” William Miller, Signs of the Times, 16 Oktobra 1844.
In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)
Ao amin’ny famerenana ny tantaran’ny Antso Mamatonalina, araka ny aseho ao amin’ny nofin’i Miller, dia nanakimpy ny masony vetivety i Miller. Koa “indray mipi-maso monja, amin’ny indray mipy maso, amin’ny trompetra farany; fa hitsoka ny trompetra, ary ny maty hatsangana.” Ao amin’ny nofin’i Miller dia misolo tena ireo farany mandray ny hafatry ny Antso Mamatonalina izy, tahaka izay nataony tamin’ny tantarany manokana. Izy dia misolo tena ireo izay manaiky ny hafatra amin’ny farany, mialoha indrindra ny hanangonan’ilay lehilahy mpamafa vovoka ireo vatosoa niparitaka sy hanipazany azy ao anatin’ilay vata lehibe kokoa. Ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, ireo farany manaiky ny hafatra faharoan’i Ezekiela, izay hafatry ny rivotra efatra avy amin’ny Islam, izay hafatra fanisiana tombo-kase koa, dia manao izany mialoha indrindra ny hamoahan’ny farany amin’ny trompetra fito feo, dia ilay trompetran’ny “Loza” fahatelo. “Indray mipi-maso monja, amin’ny indray mipy maso, amin’ny trompetra farany; fa hitsoka ny trompetra, ary ny maty hatsangana tsy mety lo, ary isika hovàna.” (1 Korintiana 15:52)
The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.
Ny andininy dia manondro ny fitsanganana voalohany amin’ny maty izay mitranga amin’ny fiavian’i Kristy fanindroany, nefa misy koa fitsanganan’ireo taolana maina maty (ireo vavolombelona roa) izay mitranga amin’ny ora isehoan’ilay horohoron-tany lehibe ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo. Ao anatin’ny “ora” isehoan’izany horohoron-tany izany, dia maneno ny trompetra farany amin’ireo trompetra fito, ary ireo vavolombelona maty izay teo an-dalambe dia velomina indray, tsy amin’ny maha-Laodiseana azy, fa amin’ny maha-Philadelphiana azy; fa amin’ny fanenoan’ny trompetran’ny Loza fahatelo, ireo vavolombelona roa dia efa voaisy tombo-kase sady novaina ho tsy mety lo, satria tsy hanota intsony mandrakizay izy ireo. Miller dia maneho ireo farany handray ny hafatra izay mitondra aina ho an’ireo vavolombelona roa, dia ny hafatry ny rivotra efatry ny Silamo, ary izany no hafatry ny fanisiana tombo-kase.
The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.
Ny feon’io trompetra io no manangana ny faran’ireo taolana maina maty izay efa niparitaka teny an-dalamben’i Sodoma sy Egypta. Miller dia nijery raha mbola nalevina tsikelikely noho ny fampianaran-diso sandoka ny fahamarinana. Farany dia nitomany i Miller, nanamarika ny fotoana izay tokony hanombohan’ny fanesorana ny tombo-kase, fa asa mandroso miandalana izany fanesorana ny tombo-kase izany. Izany fanesorana ny tombo-kase izany dia nanomboka tamin’ny vanim-potoana famaranana ny telo andro sy tapany.
After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.
Taorian’i Miller nitomany, dia niditra tao anatin’ny fitantarana Ilay manana fahefana hamaha ny boky voaisy tombo-kase. Tao amin’ny nofin’i Miller dia io no Ilay Lehilahy nitondra Borosy Fandringanana. Avy eo Miller dia nivavaka, ary niaraka tamin’izay dia nisy varavarana nivoha, nanamarika ny teboka izay hifindran’ny hetsika Laodikia an’ilay anjely fahatelo ho amin’ny hetsika Filadelfia an’ilay anjely fahatelo. Ny vavaka nataony dia ilay vavaky ny Levitikosy enina amby roapolo, dia ilay vavaka ho amin’ny fahazoana ny zava-miafina faminaniana farany sy fiaiken-keloka ampahibemaso ny fikomiana izay nahatonga ireo telo andro sy tapany hihatra amin’ny vavolombelona roa; dia ilay vavak’ireo izay voaisy tombo-kase ao amin’ny Ezekiela toko fahasivy.
Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.
Taorian’ny vavaka, dia niditra Kristy (ilay lehilahy mitondra borosy fanadiovana loto) ka nanomboka nanadio ny efitra. Tamin’ny faran’ny asa fanadiovan’ilay lehilahy mitondra borosy fanadiovana loto, dia nanakimpy ny masony vetivety i Miller, maneho ny fiafaran’ny fe-potoana izay hananganana amin’ny maty ireo taolana maina efa maty. Avy eo ilay lehilahy mitondra borosy fanadiovana loto dia nanangona ireo firavaka niparitaka tao amin’ny efitranon’i Miller, ka nametraka azy tao anatin’ny vata vaovao sy lehibe kokoa, teo ambonin’ny latabatra iray teo afovoan’ny efitranon’i Miller, araka ny anandratana ireo vavolombelona roa ho faneva. Amin’ny maha-faneva azy ireo, dia miantso ny andian’ondrin’Andriamanitra hafa izay mbola ao Babylona izy ireo mba “ho avy ka hahita” ny hafatra izay vao avy narian’ny Liona avy amin’ny firenen’i Joda tao anatin’ilay vata vaovao sy lehibe kokoa.
We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.
Hanomboka handinika ny fahitana ny amin’ny Ony Ulai isika, amin’ny maha-tandindon’ny fahamarinana avy amin’ny bokin’i Daniela izay nofahana tamin’ny tombo-kase tamin’ny 1798 azy, ao amin’ny lahatsoratra manaraka. Efa nametraka teboka vitsivitsy hoenti-manondro mialoha izany fandinihana izany isika. Ny voalohany dia izao: ny hafatry ny Millerita dia tonga lafatra (amin’ny dingam-pitomboany), nefa tsy feno. Napetraka tao anatin’ny rafitry ny fahefana mpandrava roa izy, fa tsy telo. Ny faharoa dia izao: rehefa ny nofin’i Miller no mampahafantatra ny famerenana amin’ny laoniny faratampony ny fahamarinana fototra, dia “mamirapiratra avo folo heny” noho ny voninahiny tany am-boalohany ireo fahamarinana fototra ireo. Ny teboka fahatelo dia izao: averina indray ao amin’ny fihetsiky ny anjely fahatelo ny fihetsiky ny anjely voalohany (ny hetsika Millerita), nefa miaraka amin’ny fepetra manan-danja vitsivitsy. Ny Millerita, amin’ny maha-tandindona azy, dia Filadelfiana; izy ireo dia Nebokadnezara niova fo, nefa tamin’ny farany sy mampalahelo dia “nanorina indray an’i Jeriko” tamin’ny 1863.
The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).
Ny fihetsiketsehan’ilay anjely fahatelo dia nanomboka tamin’ny maha-Laodiseana, izay mila fibebahana, nefa amin’ny farany dia handray anjara amin’ny fandravana farany an’i Jeriko izy ireo (ilay Jeriko amin’ny andro farany).
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
“Tsy tonga ny Mpamonjy mba hanafoana izay efa nolazain’ny patriarka sy ny mpaminany; fa Izy tenany no niteny tamin’ny alalan’ireo lehilahy nisolo tena ireo. Avy taminy ny fahamarinana rehetra ao amin’ny Tenin’Andriamanitra. Kanefa ireo vatosoa sarobidy ireo dia napetraka tao anatin’ny fametrahana diso. Ny fahazavany sarobidy dia natao hanompo ny fahadisoana. Nirin’Andriamanitra ny hanesorana azy hiala amin’ireo fametrahana diso ireo ka hamerenana azy ao amin’ny rafitry ny fahamarinana. Tanana avy amin’Andriamanitra ihany no nahavita izany asa izany. Noho ny fifandraisany tamin’ny fahadisoana, ny fahamarinana dia efa nanompo ny raharahan’ny fahavalon’Andriamanitra sy ny olombelona. Tonga Kristy mba hametraka izany eo amin’izay hanomezany voninahitra an’Andriamanitra sy hiasany famonjena ho an’ny taranak’olombelona.” The Desire of Ages, 287.