Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.
Daniel toko voalohany, rehefa ampifandraisina amin’i Daniel toko fahefatra, dia maneho ny tantaran’ny anjely voalohany sy faharoa, hatramin’ny 1798 ka hatramin’ny 1844. Ao amin’izany tantara izany dia novahana ny bokin’i Daniela, ary ny ampahany izay novahana dia ny toko fahafito, fahavalo ary fahasivy. “Andalana anampy andalana,” ny toko voalohany, fahefatra, ary avy eo ny fahafito ka hatramin’ny fahasivy, no maneho ny tantaran’ny hetsika Millerita momba ny anjely voalohany.
In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.
Tamin’izany tantara izany (1798 ka hatramin’ny 1844), dia naorina ireo fahamarinana fototra iorenan’ny Advantisma, ary ireo fahamarinana ireo dia naseho tamin’ny farany teo amin’ilay tabilao navelan’ireo mpisava lalana tamin’ny 1843. Eo amin’ilay tabilao ny sarin’i Nebokadnezara ao amin’ny Daniela toko faharoa. Eo amin’ilay tabilao ny fahitana ao amin’ny Daniela fito sy valo. Ny “isan’andro” ao amin’ny toko fahavalo dia aseho eo, ary toy izany koa ny “impito” ao amin’ny Levitikosy enina amby roapolo. Eo koa ireo Loza telo momba ny Silamo, araka ny aseho ao amin’ny Apokalypsy toko fahasivy. Nampitandrina mialoha imbetsaka Andriamanitra fa hotafihina ireo fahamarinana fototra ireo.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Aoka izay mijoro ho mpiambina avy amin’Andriamanitra eo ambonin’ny mandan’i Ziona ho lehilahy mahatazana mialoha ny loza mananontanona ny vahoaka,—lehilahy mahay manavaka ny fahamarinana sy ny fahadisoana, ny marina sy ny tsi-fahamarinana.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Tonga ny fampitandremana: Tsy azo avela hisy na inona na inona hiditra izay hanakorontana ny fanorenan’ny finoana izay efa nanorenantsika hatramin’ny nahatongavan’ny hafatra tamin’ny 1842, 1843, ary 1844. Tao anatin’ity hafatra ity aho, ary hatramin’izay dia nijoro teo anatrehan’izao tontolo izao aho, mahatoky amin’ny fahazavana izay nomen’Andriamanitra antsika. Tsy mikasa ny hanaisotra ny tongotray hiala eo amin’ny sehatra izay nametrahana azy izahay, raha nitady ny Tompo isan’andro tamin’ny vavaka mafana fo, nitady fahazavana. Heverinareo va fa hahafoy ny fahazavana nomen’Andriamanitra ahy aho? Ho tahaka ny Vatolampin’ny taona rehetra izany. Izy no nitarika ahy hatramin’ny fotoana nanomezana azy.” Review and Herald, 14 Aprily 1903.
The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.
Ny asan’ilay lehilahy mpanadio vovoka, izay hotanterahina miaraka amin’ny fandraisan’anjaran’ny vahoakan’Andriamanitra amin’ny andro farany, dia asehon’i Isaia koa, rehefa faritany ny vahoaka amin’ny andro farany sy ny asa antsoina hataony izy; fa ny fanorenana dia voatendry halevina ao ambanin’ny fahadisoana talohan’ny hahatongavan’ny andro farany.
And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.
Ary izay ho avy aminao no hanorina indray ny rava fahiny; hatsanganao ny fanorenan’ny taranaka maro; ary hatao hoe ianao no Mpanarina ny triatra, Mpamerina amin’ny laoniny ny lalana honenana. Isaia 58:12.
The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.
Ny “toerana lao fahiny” dia manondro ireo fahamarinana ara-pampianarana mifandray amin’ireo hery roa mpandravarava, dia ny fanompoan-tsampy sy ny fahefan’ny papa. Ny fifandimby misy eo amin’ireo hery roa mpandravarava, ka ny fanompoan-tsampy no arahina amin’izany ny fahefan’ny papa, no nataon’i William Miller ho rafitra iorenan’ny faminaniana rehetra nasehony.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.
Ary izy hanorina indray ny lao fahiny; hatsangany indray ny fandravana taloha; ary hareniny ny tanàna rava, dia ny fandravana navelan’ny taranaka maro. Isaia 61:4.
The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.
Ny rafitry ny faminaniana izay aseho ho toy ny firafitra, dia ny tantara sy ny fifandraisan’ireo hery roa ireo. Ny famerenana amin’ny laoniny ny “lalana hitoerana,” dia ny famerenana amin’ny laoniny ny firafitr’i Miller, izay naseho tao amin’ny nofiny tamin’ny alalan’ny asan’ilay lehilahy mitondra borosy famafana vovoka. Nampiasa ny fanoharana avy amin’ny tantaran’i Ezra sy ireo izay niverina avy tany Babylona ka nanamboatra indray an’i Jerosalema i Isaia, mba hamantarana ny famerenana amin’ny laoniny ireo fandravana fahiny.
Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.
Hatramin’ny andron’ny razantsika ka mandraka ankehitriny dia tao anatin’ny fahadisoana lehibe izahay; ary noho ny helokay dia natolotra ho eo an-tanan’ny mpanjakan’ny tany izahay sy ny mpanjakanay ary ny mpisoronay, ho amin’ny sabatra sy ho amin’ny fahababoana sy ho amin’ny fandrobana ary ho amin’ny fahamenaran-tava, tahaka izao ankehitriny izao. Ary ankehitriny, vetivety kely, dia nasehon’i Jehovah Andriamanitsika fahasoavana izahay, tamin’ny namelany antsika hisy sisa afa-mandositra sy tamin’ny nanomezany antsika fantsika eo amin’ny fitoerany masina, mba hampahazavany ny masontsika sy hanomezany antsika famelombelomana kely ao amin’ny fanandevozana antsika. Fa mpanompo izahay; nefa Andriamanitsika tsy nahafoy anay tamin’ny fanandevozana anay, fa nanitatra famindram-po tamintsika teo imason’ny mpanjakan’i Persia, mba hanomezany antsika famelombelomana sy hananganana ny tranon’Andriamanitsika sy hanarenana ny faharavany ary hanomezany antsika manda any Joda sy any Jerosalema. Ezra 9:7–9.
Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.
Ezra sy ireo izay nanamboatra an’i Jerosalema dia maneho ny “sisa” izay mpanavao ny lalana honenana, ary izy ireo no manatanteraka ny asa eo amin’ny tontolon’ny vavaka ao amin’ny Levitikosy enina amby roapolo, izay tononin’i Ezra hoe: “hatramin’ny andron’ny razanay ka mandraka androany dia tao anatin’ny fahadisoana lehibe izahay; ary noho ny helokay dia efa natolotra teo an-tànan’ny mpanjakan’ny tany izahay sy ny mpanjakanay ary ny mpisoronay, ho amin’ny sabatra sy ho amin’ny fahababoana sy ho amin’ny babo ary ho amin’ny fahamenaran-tava.” Ny “andro” resahiny dia ilay “andro” izay hanavaozan’ny “sisa” amin’ny andro farany ny lalana honenana.
Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.
Ny sisan’i Ezra no vavolombelona roa izay hatsangana amin’ny maty amin’ny faran’ny telo andro sy tapany, ary manatanteraka ny vavaka ao amin’ny Levitikosy enina amby roapolo, araka ny asehon’i Daniela ao amin’ny toko fahasivy. Raha niverina avy tany an-tsesitany i Ezra sy ireo niara-niasa taminy ka nanorina indray an’i Jerosalema, dia tandindon’ny asa famerenana amin’ny laoniny ny firavak’i Miller izany, dia ny asa famerenana amin’ny laoniny ireo fahamarinana fototra an’i Miller. Noho izany antony izany, dia tena ilaina ny fahatakarana ny rafitry ny asan’i Miller.
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 596.
“Ny apostoly dia nanorina teo ambonin’ny fanorenana mafy orina, dia Ilay Vatolampin’ny Mandrakizay. Ho amin’io fanorenana io no nitondrany ireo vato izay nohadiny avy tamin’izao tontolo izao. Tsy tsy nisy sakana no niasan’ireo mpanao trano. Natao sarotra indrindra ny asany noho ny fanoheran’ireo fahavalon’i Kristy. Tsy maintsy niady tamin’ny firehan-kevitra tery, ny fitsarana an-tendrony, ary ny fankahalàn’ireo izay nanorina teo ambonin’ny fanorenana diso izy ireo. Maro tamin’ireo izay niasa tahaka ny mpanao trano ao amin’ny fiangonana no azo oharina amin’ireo mpanao manda tamin’ny andron’i Nehemia, izay voasoratra hoe: ‘Ary izay nanorina teo amin’ny manda sy izay nitondra entana mbamin’izay nampitondra izany, dia samy niasa tamin’ny tanany iray avy teo amin’ny asa, ary tamin’ny tanana anankiray kosa nitana fiadiana.’ Nehemia 4:17.” Asan’ny Apostoly, 596.
In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”
Ao amin’ireo andalan-teny roa ao amin’i Isaia, ny asa dia ny manangana indray ny fanorenana sy ny faharavana navelan’ny taranaka maro. Isaia dia manondro asa ara-panahy izay nasehon’ilay asa ara-bakiteny ho tandindona. Ny fanorenana dia tokony ho voatahiry, kanefa kosa dia nony farany voasarona tanteraka tamin’ny fanorenana sandoka vita amin’ny vatosoa hosoka. Ireo izay faritan’i Isaia dia mamerina amin’ny laoniny ireo fahamarinana fototra nentin’ny Millerites, fa tsy biriky sy vato ara-bakiteny. Ny tandindon’ireo fahamarinana ireo dia ny rafitra napetrak’i Miller momba ireo hery roa mpandrava izay nanitsakitsaka ny fitoerana masina sy ny tafika nandritra ny “impito.”
That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.
Io asa fanarenana io dia aseho ho toy ny fananganana indray “ny fanorenana” sy “ny faharavana navelan’ny taranaka maro,” ary maneho ny asa ara-paminaniana amin’ny famerenana amin’ny laoniny ireo fahamarinana fototra amin’ny alalan’ilay fomba fiasa izay mitondra tsipika ara-paminaniana eo ambonin’ny tsipika ara-paminaniana, kely etỳ ary kely erỳ. Ny asa famerenana indray ny fanorenana sy ny faharavana dia ny asa fanolorana sy fiarovana ireo fahamarinana tany am-boalohany aseho eo amin’ny tabilao mpisava lalana 1843 sy 1850, izay no takela-baton’i Habakoka toko faharoa. Ary io asa io dia tanterahina amin’ny alalan’ny fomba fiasan’ny ranonorana fara andro, dia “tsipika eo ambonin’ny tsipika”. Izany no asa fiverenana amin’ireo lalana taloha ao amin’i Jeremia ao anatin’ny adihevitra manoloana ireo izay maniry hanohana fanorenana sandoka, araka ny asehon’ireo firavaka sandoka ao amin’ny nofin’i Miller.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
“Ny fahavalo dia mitady hamily ny sain’ireo rahalahintsika sy anabavintsika hiala amin’ny asa fanomanana vahoaka iray hahajoro amin’izao andro farany izao. Ny famitahany feno hafetsena dia natao hitarihana ny saina hiala amin’ireo loza sy adidy amin’izao fotoana izao. Ataon’izy ireo ho tsinontsinona ny fahazavana izay nidinan’i Kristy avy tany an-danitra mba homena an’i Jaona ho an’ny olony. Ampianariny fa ireo toe-javatra izay efa eo anoloantsika indrindra dia tsy manan-danja ampy ka tokony homena fiheverana manokana. Foanany ny herin’ny fahamarinana avy any an-danitra, ary alainy amin’ny olon’Andriamanitra ny fanandramany tamin’ny lasa, ka soloany siansa sandoka izany.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“‘Izao no lazain’i Jehovah hoe: Mitsangàna eo amin’ny lalana hianareo, ka jereo, ary anontanio ny amin’ny lalan-kaleha fahiny, izay misy ny lalana tsara, dia mizory ao.’ Jeremia 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Aoka tsy hisy hitady hanongotra ny fanorenan’ny finoantsika—dia ireo fanorenana izay napetraka tany am-piandohan’ny asantsika tamin’ny alalan’ny fandalinana amim-bavaka ny teny sy tamin’ny alalan’ny fanambarana. Eo ambonin’ireo fanorenana ireo no efa nanorenanay nandritra ny dimampolo taona farany. Mety hihevitra ny olona fa nahita lalana vaovao izy ary afaka mametraka fanorenana mafimafy kokoa noho izay efa napetraka. Kanefa fitaka lehibe izany. Fa tsy misy olona mahay mametraka fanorenana hafa afa-tsy izay efa napetraka.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Taloha dia maro no efa nanandrana nanorina finoana vaovao sy nametraka foto-kevitra vaovao. Nefa hafiriana no naharetan’izany fanorenany izany? Vetivety dia nianjera izany, satria tsy naorina teo ambonin’ny Vatolampy.”
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Tsy voatery niatrika ny filazan’olona va ny mpianatra voalohany? Tsy voatery nihaino fampianaran-diso va izy ireo, ary avy eo, rehefa nahavita ny zavatra rehetra, hijoro tsy hozongozonina ka hanao hoe: ‘Fa tsy misy olona mahay manisy fanorenana hafa afa-tsy izay efa voaorina’? 1 Korintiana 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Koa dia tokony hihazona mafy ny fiandohan’ny fahatokisantsika isika mandra-pahatongan’ny farany. Teny feno hery no nalefan’Andriamanitra sy Kristy ho amin’ity vahoaka ity, ka nitondra azy hivoaka avy amin’izao tontolo izao, teboka isaky ny teboka, ho ao amin’ny fahazavana mazavan’ny fahamarinana ankehitriny. Tamin’ny molotra voakasiky ny afo masina no nanambaran’ny mpanompon’Andriamanitra ny hafatra. Ny fanambaran’Andriamanitra no nanisy tombo-kase ny maha-marina sy maha-azo itokiana ny fahamarinana nambara.” Testimonies, volume 8, 296, 297.
The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.
Ang “gawain ng paghahanda ng isang bayan upang makatayo sa mga huling araw,” ay ang gawaing kaugnay ng dalawang propesiya ni Ezekiel sa kabanata tatlumpu’t pito. Isang mensahe ang inihahatid ng tinig ni Isaias sa ilang, at ang unang mensahe ni Ezekiel ang nagtitipon sa mga naging patay sa lansangan ng lungsod ng Sodoma at Egipto sa loob ng tatlo at kalahating araw. Pagkatapos ay kinikilala nila na sila ay nasa panahon ng pagkaantala sa Mateo sa talinghaga ng sampung dalaga. Pagkatapos ay naririnig nila ang panawagang ibinigay kay Jeremias na ihiwalay ang mahalaga sa walang kabuluhan kung ibig nilang manumbalik. Kinikilala rin nila ang panalangin ni Daniel sa kabanata siyam bilang kasalukuyang katotohanan. Kaya nga, kung at kapag pinili nilang manumbalik sa pamamagitan ng pagtanggap at pagtupad sa mga kondisyon ng ebanghelyo, kung magkagayon ay tinatanggap nila ang ikalawang mensahe ni Ezekiel at tumatayong nakatindig sa kanilang mga paa bilang isang makapangyarihang hukbo.
The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.
Ny “asan’ny fanomanana vahoaka iray hahajoro amin’ny andro farany” dia tanterahina amin’ny alalan’ny fomba fiasan’ny ranonorana fara, dia ny hoe “fitsipika mifanindry amin’ny fitsipika.” Izany asa izany dia ahitana ny asa famerenana amin’ny laoniny ireo fahamarinana Millerita izay aseho eo amin’ny tabilao pioniera 1843 sy 1850. Ireo tabilao roa ireo no tabilao roan’i Habakoka, ary tokony hapetraka hifanindry izy ireo (fitsipika mifanindry amin’ny fitsipika), ary amin’ny fanaovana izany, ireo tabilao roa ireo dia maneho ireo fahamarinana fototra izay haverina amin’ny laoniny amin’ny andro farany amin’ny alalan’ilay lehilahy mitondra borosy fanadiovana.
When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.
Rehefa atambatra, andalana eo ambonin’ny andalana, dia asehon’ireo ny fahadisoana tao amin’ny tabilaon’ny 1843, izay nohamarinina tatỳ aoriana tao amin’ny tabilaon’ny 1850. Rehefa heverina ho tabilao iray izy ireo (andalana eo ambonin’ny andalana), dia maneho ny fanandraman’ny olon’Andriamanitra sy ny tantara miafin’ny kotrokorana fito, satria miaraka izy ireo no mampiseho ny fahadisoam-panantenana voalohany, ny fotoana fiandrasana, ny Antso amin’ny Misasakalina, ary ny 22 Oktobra 1844, mbamin’ny fahadisoam-panantenana lehibe.
It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.
Ny fahadisoam-panantenana voalohany sy ny Antso Amin’ny Misasakalina ary ny fahadisoam-panantenana lehibe no tantara miafina ao amin’ny kotrokorana fito. Izany no rafitry ny fahamarinana, fa ny fahamarinana dia miorina amin’ny fitovian’ny litera voalohany sy farany amin’ny teny hebreo hoe “fahamarinana”, tahaka ny fitovian’ny fahadisoam-panantenana voalohany sy farany ao amin’izany tantara izany. Ny litera afovoany, izay litera fahatelo ambin’ny folo, dia tandindon’ny fikomiana, araka izay asehon’ireo izay mandà ny hafatry ny Antso Amin’ny Misasakalina. Rehefa atambatra ireo tabilao roa ireo, dia manome vavolombelona roa momba ireo fahamarinana ara-paminaniana nentin’ny Millerita izay haverin’ilay lehilahy mitondra borosy fanadiovana vovoka, nefa koa mampahafantatra ny fanandramana izay manondro mialoha ny fanandraman’ny iray hetsy sy efatra amby efapolo arivo.
Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.
Ireo nantsoina ho faneva (ireo iray hetsy sy efatra amby efapolo arivo) dia niatrika ny fahadisoam-panantenany voalohany tamin’ny 18 Jolay 2020, ary avy eo tamin’ny Jolay 2023 dia natolotra azy ireo ny hafatra avy amin’ny feo iray miantso mafy any an-efitra. Niantso azy ireo hiverina izany feo izany.
It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.
Amin’izao teboka izao ao amin’ny tantara miafina momba ny kotro-baratra fito no hisehoan’ny fikomiana, satria ny famantarana manaraka dia rehefa angonin’ilay lehilahy mpiborosy vovoka ny firavaka ka atsipiny ao anaty vata fitahirizana. Dia mamirapiratra avo folo heny kokoa ireo. Tamin’izay fotoana izay no nifoha i Miller. Rehefa mifoha ny virijina (Miller), dia tara loatra. Ny famerenana amin’ny laoniny ny fandravàna navelan’ny taranaka maro dia asa izay tsy maintsy andraisan’ny vavolombelona roa anjara. Izany asa izany no tanterahina ankehitriny.
William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.
Ny rafitry ny faminaniana araka an’i William Miller, izay asehon’ny fahitana ny amin’ny Ony Olai, ao amin’ny Daniela toko fahafito, fahavalo ary fahasivy, dia ireo hery roa mandrava, dia ny fanompoan-tsampy sy ny fahefana papaly; ary ny rafitra ho an’ny Future for America kosa dia ny fanompoan-tsampy (ilay dragona), arahina ny fahefana papaly (ilay bibidia) ary ny Protestanta niodina (ilay mpaminany sandoka). Ny fanalahidy izay mampiorina ireo rafitra roa ireo dia ny asa soratr’i Paoly apostoly. I Paoly apostoly no feo ara-paminaniana izay nampifandray an’i Isiraely fahiny tamin’i Isiraely ara-panahy. Talohan’ny niovam-pony, Saoly no anaran’i Paoly, izay midika hoe “voafidy” na “natokana haseho.”
Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.
I Paoly no voafidy (nofantenana) ho apostoly ho an’ny Jentilisa, ary voafidy koa izy, ankoatra ny zavatra hafa, noho ny fahazoany ny Testamenta Taloha. Raha izy no nanoratra ny ampahany betsaka amin’ny Testamenta Vaovao, dia tsy nisy mpanoratra hafa ao amin’ny Testamenta Vaovao nanana fahatakarana ny Testamenta Taloha tahaka izay nananan’i Paoly. Voafidy hitarika eo amin’ny fanolorana ny filazantsara ho an’ny Jentilisa izy, nefa voafidy koa hanorina ny fifandraisan’ny tantara ara-paminaniana ao amin’ny Testamenta Taloha amin’ilay tantara ara-paminaniana izay nanaraka ny vanim-potoanan’ny hazo fijaliana. Raha tsy nisy ny fijoroan’i Paoly ho vavolombelona, dia tsy hisy akory ny fahatakarana ara-paminaniana an’ny Millerita, na ny an’ny Future for America. Tao anatin’ilay tantara mihitsy izay nisarahan’i Isiraely ara-bakiteny tamin’Andriamanitra ka nesorina tsy ho olony voafidy intsony, no nifidianana an’i Paoly mba hanondro fa io Isiraely fahiny io, na dia efa nisaraka tamin’Andriamanitra tamin’izany aza, dia tandindon’ny tantara ara-paminanian’i Isiraely ara-panahy. Ny fitsipika ara-paminaniana ilaina ho an’ny fihetsiketsehan’ny anjely voalohany sy fahatelo dia miorina indrindra amin’ny asa soratr’i Paoly apostoly.
For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.
Noho izany antony izany, hodinihintsika ny sasany amin’ireo foto-kevitra ara-paminaniana izay nofaritan’i Paoly, ka nisy fiantraikany tamin’ny hafatry ny Millerita, izay napetraka tao anatin’ny rafitry ny fahefana roa mpandrava; ary amin’ny fanaovana izany dia hodinihintsika koa ny fomba iasan’ireo foto-kevitra ireo eo amin’ny rafitry ny fahefana telo mpandrava.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1–10.
Ary koa, ry rahalahy, tsy tiako tsy ho fantatrareo fa ny razantsika rehetra dia teo ambanin’ny rahona, ary izy rehetra dia nita ny ranomasina; ary izy rehetra dia natao batisa ho an’i Mosesy tao amin’ny rahona sy tao amin’ny ranomasina; ary izy rehetra dia nihinana ny sakafo ara-panahy iray ihany; ary izy rehetra dia nisotro ny fisotro ara-panahy iray ihany; fa nisotro avy tamin’ilay Vatolampy ara-panahy izay nanaraka azy ireo izy; ary izany Vatolampy izany dia Kristy. Kanefa tamin’ny maro tamin’izy ireo dia tsy sitrak’Andriamanitra; fa lavo tany an-efitra izy. Ary ireo zavatra ireo dia natao ho fianarana ho antsika, mba tsy hitsiriritantsika zava-dratsy, tahaka ny nitsiriritan’izy ireo koa. Ary aza mety ho mpanompo sampy ianareo, tahaka ny sasany tamin’izy ireo; araka ny voasoratra hoe: “Ny olona nipetraka hihinana sy hisotro, dia nitsangana hilalao.” Ary aza aoka isika hijangajanga, tahaka ny nataon’ny sasany tamin’izy ireo, ka nahafatesana telo amby roa alina tamin’ny indray andro. Ary aza aoka isika haka fanahy an’i Kristy, tahaka ny nataon’ny sasany tamin’izy ireo koa, ka ringanin’ny menarana izy. Ary aza mimonomonona ianareo, tahaka ny nimonomononan’ny sasany tamin’izy ireo koa, ka naringan’ilay Mpandringana. Ary izany rehetra izany dia nanjo azy ho fanoharana; ary voasoratra izany ho fananarana antsika, dia isika izay tratran’ny faran’izao tontolo izao. 1 Korintiana 10:1–10.
In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.
Ao anatin’ny andininy folo fohy, dia ambaran’i Paoly fa ny fombafomban’ny batisa dia efa voasoritra mialoha tamin’ny fiampitana ny Ranomasina Mena, fa ilay Vatolampy izay nanaraka ny Isiraely fahiny dia “Vatolampy ara-panahy,” ary i Kristy izany. Ambarany koa fa ny Isiraely fahiny dia natao ho ohatra ho an’izay velona amin’ny andro farany. Fampitandremana ity andalan-teny ity, ary io andalan-teny io koa dia foto-kevitra iadian-kevitra eo amin’ireo izay mihazona ny fahamarinana sy ireo izay manohitra ny fahamarinana. Mampianatra ireo teolojiana Advantista fa Paoly dia nanambara fotsiny fa ny tantaran’ny Isiraely fahiny dia naneho lesona ara-pitondran-tena izay tokony ho takatr’ireo izay velona amin’ny andro farany, nefa manizingizina izy ireo fa tsy nilaza Paoly hoe ny tantaran’ny Isiraely ara-bakiteny dia tena haverina indray amin’ny Isiraely ara-panahy. Matetika i Rahavavy White no mampiasa ity andalan-teny ity hanamafisana marina tokoa izay tian’i Paoly holazaina.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Ny tsirairay tamin’ireo mpaminany fahiny dia tsy dia niteny loatra ho an’ny androny manokana, fa ho an’ny androntsika kosa, ka manan-kery ho antsika ny faminaniany. ‘Ary izany rehetra izany dia nanjo azy ho tandindona; ary voasoratra ho fananarana antsika izany, dia isika izay tratran’ny faran’izao tontolo izao.’ 1 Korintiana 10:11. ‘Tsy ho an’ny tenany, fa ho antsika no nanompoany tamin’ny zavatra izay ambaran’ireo izay nitory ny filazantsara taminareo ankehitriny amin’ny Fanahy Masina nirahina avy any an-danitra; dia zavatra irin’ny anjely hozahana.’ 1 Petera 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Ny Baiboly dia nanangona sy namatotra niaraka ny harenany ho an’ity taranaka farany ity. Ireo zava-nitranga lehibe rehetra sy ireo raharaha manetriketrika teo amin’ny tantaran’ny Testamenta Taloha dia efa niverina, ary mbola miverimberina ao amin’ny fiangonana amin’izao andro farany izao.” Selected Messages, boky 3, 338, 339.
The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.
Ny “zava-nitranga lehibe sy ny fihetsika manetriketrika teo amin’ny tantaran’ny Testamenta Taloha dia efa niverimberina, ary mbola miverimberina, ao amin’ny fiangonana amin’izao andro farany izao,” hoy ny Filoha White mamintina ny hevitry Paoly ao amin’ireo andininy ireo. Tamin’ny fiezahana handrava ny fanondroan’i Paoly fa ny Isiraely fahiny dia maneho ara-tandindona ny tantaran’ny Isiraely ara-bakiteny, dia nametraka fanafihana lehibe roa hanoherana io foto-kevitra ara-paminaniana io Satana. Ny voalohany, izay efa noresahiko, dia ilay filazana fa i Paoly dia nanondro fotsiny fa ireo tantara ireo dia mampianatra lesona ara-pitondran-tena. Izany fampianarana diso izany dia antsasaky ny marina, ary ny antsasaky ny marina dia tsy marina velively. Marina fa ny lesona ara-pitondran-tena azo tsoahina avy amin’ny tantaran’ny Isiraely fahiny dia ho tombontsoan’ireo izay miaina amin’ny andro farany, nefa rehefa ampiasaina izany handavana fa ireo tantara ireo dia sary maneho koa ireo zava-nitranga izay haverina indray, dia lasa antsasaky ny marina izany, izay natao handavana ny fahamarinana.
“A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.
“Fitahiana na ozona no apetraka eo anoloan’ny vahoakan’Andriamanitra ankehitriny—fitahiana raha mivoaka avy amin’izao tontolo izao izy ka misaraka, ary mandeha amin’ny lalan’ny fankatoavana amim-panetren-tena; ary ozona kosa raha miray amin’ny mpanompo sampy izy, izay manitsakitsaka ny fitakiana ambony avy any an-danitra. Ny fahotana sy ny heloky ny Isiraely mpikomy dia voasoratra, ary ny sary aseho eo anoloantsika dia fampitandremana fa raha manahaka ny ohatra nasehony tamin’ny fandikan-dalàna isika ka miala amin’Andriamanitra, dia ho lavo tokoa tahaka izay nahalavo azy ihany koa isika. ‘Ary izany rehetra izany dia nanjo azy ireo ho fanoharana; ary voasoratra izany ho fananarana antsika, izay tratrin’ny faran’izao tontolo izao.’” Testimonies, boky 1, 609.
One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.
Tsy azo ampiasaina handavana fahamarinana iray hafa ny fahamarinana iray; fa rehefa atao izany, dia avadika ho lainga ny fahamarinan’Andriamanitra.
“One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.
“Tsy azo atao ny mampiasa ny tenin’ny Mpamonjy iray handravana ny iray hafa.” Ilay Ady Lehibe, 371.
The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.
Ny fampianarana milaza fa ny tantaran’ny Isiraely fahiny dia maneho lesona ara-pitondrantena fotsiny ihany dia matetika ampiasain’ny teolojianina Advantista handravana ny Tenin’Andriamanitra ara-paminaniana, ary izany dia iray amin’ireo antsasaky ny fahamarinana tafiditra ao anatin’ilay lovia feno angano voaomana hamitahana ny vahoakan’Andriamanitra mba handraisany lainga, ary ilay lainga raisiny dia voafaritra ao amin’ny asa soratr’i Paoly apostoly.
The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.
Ny fanafihana lehibe iray hafa manohitra ny foto-kevitra milaza fa ny tantaran’i Isiraely fahiny dia manazava ny tantaran’i Isiraely maoderina dia noforonin’ny Zezoita nandritra ny tantaran’ny Fanoherana ny Fanavaozam-pivavahana, ary izany dia ahitana ny fanekena ny hevitra fa averina indray ny tantaran’i Isiraely fahiny. Ny laingan’ny Zezoita dia izao: averina ara-bakiteny ny tantara, fa tsy averina ara-panahy. Noforonina izany lainga izany ho fomba hanakanana ny fahatakarana fa ny papa ao Roma no antikristy ao amin’ny faminanian’ny Baiboly; satria io fampianarana io dia manaiky ny fahamarinana fa misy antikristy amin’ny andro farany, nefa milaza izy fa ny antikristy dia asehon-kery ara-bakiteny, fa tsy hery ara-panahy. Noho izany, ilay vehivavy janga ao amin’ny Apokalypsy toko fahafito ambin’ny folo, izay voasoratra eo amin’ny handriny hoe: Babylona zava-miafina, dia ho vehivavy janga mipoitra ao amin’ny tany ara-bakitenin’i Babylona, izay Irak ankehitriny.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Ireo izay manjary very hevitra eo amin’ny fahatakarany ny teny, ka tsy mahita ny hevitry ny antikristy, dia azo antoka fa hametraka ny tenany eo anilan’ny antikristy.” Kress Collection, 105.
The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.
Ny papa dia olona ara-bakiteny, misolo tena fahefana ara-bakiteny (ny fiangonana Katolika), nefa izy sy ny fandaminany dia efa nofaritana ara-paminaniana tamin’ny alalan’i Babylona ara-bakiteny, ary tsy afaka ho fantarina araka ny tokony ho izy izy raha tsy aseho ny momba ny antikristy ho fanatanterahana ara-panahy ny ohatra ara-bakiteny iray. Nambaran’i Paoly fa i Isiraely ara-bakiteny dia fanoharana an’i Isiraely ara-panahy, nefa tsy fahamarinana ara-paminaniana vaovao no nasehony tamin’izany, satria ny fahalalany dia nifototra tamin’ny ankapobeny tamin’ny Testamenta Taloha, ary ao no iorenan’ny porofo omeny.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.
Izao no lazain’i Jehovah, Mpanjakan’ny Isiraely sy Mpanavotra azy, Jehovah Tompon’ny maro: Izaho no voalohany, ary Izaho no farany; ary tsy misy Andriamanitra afa-tsy Izaho. Ary iza, tahaka Ahy, no hiantso sy hanambara izany ary handamina izany eo anatrehako, hatrizay nanendrenako ny firenena fahiny? Ary aoka hasehony aminy ny zavatra ho avy sy izay mbola ho tonga. Aza matahotra, ary aza mivadi-po: tsy efa nambarako sy notoriako taminao hatry ny ela va izany? Ary ianareo no vavolombeloko. Misy Andriamanitra va afa-tsy Izaho? Eny, tsy misy Vatolampy; tsy mahalala na dia iray aza Aho. Isaia 44:6–8.
We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.
Isika dia tokony ho vavolombelon’i Kristy, tahaka an’i Paoly, fa ny Alfa sy Omega no nanendry tsy ny Isiraely fahiny ihany, fa ireo vahoaka rehetra fahiny ao amin’ny Baiboly koa, ho tandindona hanehoana “izay zavatra ho avy,” amin’ireo izay velona amin’ny andro farany. Paoly dia tena nahay ny Testamenta Taloha, ary natsangana izy ho rohy mampifandray ara-paminaniana eo amin’ny fotoam-pitantanan’i Isiraely ara-bakiteny sy ara-panahy. Ny sorany no nitarika ireo izay nahatakatra ny fitomboan’ny fahalalana tamin’ny fotoanan’ny farany tamin’ny 1798, ary koa tamin’ny 1989.
Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).
Babylona ara-bakiteny fahiny, ireo zanaky ny atsinanana fahiny, Egypta fahiny, Gresy fahiny, ary ny fanjakana Medo-Persiana fahiny dia tandindon’ny hery ara-panahy amin’ny faran’izao tontolo izao. Ireo tandindona fahiny dia ny ara-bakiteny izay mialoha, sady maneho, ny ara-panahy izay manaraka. Tonga hatramin’ny fanondroan’i Paoly mihitsy aza fa i Adama ara-bakiteny dia tandindon’i Adama ara-panahy (izay Kristy).
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.
Ary araka ny voasoratra hoe: Adama, ilay olona voalohany, dia natao fanahy velona; Adama farany kosa dia tonga fanahy mahavelona. Kanefa tsy izay ara-panahy no voalohany, fa izay ara-nofo; ary rehefa afaka izany vao izay ara-panahy. Ny olona voalohany dia avy amin’ny tany, tany; ny olona faharoa dia ny Tompo avy any an-danitra. Tahaka ny amin’ilay avy amin’ny tany, dia toy izany koa izay avy amin’ny tany; ary tahaka ny amin’ilay any an-danitra, dia toy izany koa izay any an-danitra. Ary tahaka ny nitondrantsika ny endrik’ilay avy amin’ny tany, no hitondrantsika koa ny endrik’ilay any an-danitra. 1 Korintiana 15:45–49.
There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”
Misy lesona lalina tokoa ampianarin’i Paoly momba an’i Adama voalohany sy Adama farany, nefa ny foto-kevitra apetrany amin’ny fomba mazava tsara ao amin’ilay andalan-teny ihany no faritan-tsika eto, raha hoy izy manao hoe: “tsy izay ara-panahy no voalohany, fa izay ara-boajanahary; ary aorian’izany izay ara-panahy.” Ny ara-bakiteny, izay antsoin’i Paoly eto hoe “ara-boajanahary,” no voalohany, ary ny ara-panahy no farany. I Isiraely ara-bakiteny no voalohany, sady ara-boajanahary, ary i Isiraely ara-panahy no tonga “aorian’izany.”
Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.
I Babilona ara-bakiteny dia mialoha ny Babilona ara-panahy. Ny hevitra manan-danja manaraka izay asongadina ao amin’ny asa soratr’i Paoly dia ny fotoana eo amin’ny tantara izay tsy maintsy ampiharana ilay fiovana avy amin’ny ara-bakiteny ho amin’ny ara-panahy. Izany no vanim-potoanan’ny hazo fijaliana izay amantarana ilay fiovana ara-paminaniana avy amin’ny ara-bakiteny ho amin’ny ara-panahy.
For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.
Fa ianareo rehetra dia zanak’Andriamanitra amin’ny finoana an’i Kristy Jesosy. Fa izay rehetra taminareo no natao batisa ho amin’i Kristy dia nitafy an’i Kristy. Tsy misy intsony na Jiosy na Grika, tsy misy intsony na andevo na olona afaka, tsy misy intsony na lahy na vavy; fa iray ihany ianareo rehetra ao amin’i Kristy Jesosy. Ary raha an’i Kristy ianareo, dia taranak’i Abrahama, sady mpandova araka ny teny fikasana. Galatiana 3:26–29.
It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.
Tsy misy lanjany izay mety ho fizokianao araka ny fahaterahana, satria raha sy rehefa mandray an’i Kristy ianao, dia tonga taranak’i Abrahama amin’izay. Tsy Isiraely ara-bakiteny ianao; fa Isiraely ara-panahy. Ny hazo fijaliana no tetezamita avy amin’ny ara-bakiteny ho amin’ny ara-panahy. Zarain’i Paoly ho sokajy roa ny taranak’olombelona. Samy manana ny fanekeny avy ny sokajy tsirairay, samy taranak’i Abrahama izy roa. Samy manana tanàna izay misolo tena ny ankohonany sy ny fanekeny izy tsirairay. Ary samy zanaky ny Adama ara-bakiteny na ny Adama ara-panahy izy.
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.
Fa voasoratra hoe: i Abrahama dia nanan-janaka roa lahy, ny iray tamin’ny ankizivavy mpanompo, ary ny iray tamin’ny vehivavy afaka. Fa izay tamin’ilay mpanompo vavy dia nateraka araka ny nofo; ary izay tamin’ilay vehivavy afaka kosa dia tamin’ny teny fikasana. Izany zavatra izany dia fanoharana; fa ireo no fanekena roa: ny iray avy any an-tendrombohitra Sinay, izay miteraka ho amin’ny fanandevozana, dia Hagara izany. Fa Hagara dia tendrombohitra Sinay any Arabia, ary mifanandrify amin’i Jerosalema ankehitriny, izay andevo mbamin’ny zanany. Fa Jerosalema izay any ambony kosa dia afaka, ary izy no renintsika rehetra. Fa voasoratra hoe: Mifalia ianao, ry momba, izay tsy miteraka; mibosesaha ka mihobia, ianao izay tsy marary hiteraka; fa ny zanaky ny vehivavy nilaozana dia maro lavitra noho ny an’ilay manambady. Ary isika, ry rahalahy, tahaka an’i Isaka, dia zanaky ny teny fikasana. Kanefa tahaka ny tamin’izany andro izany, ilay nateraka araka ny nofo dia nanenjika ilay nateraka araka ny Fanahy, dia toy izany koa ankehitriny. Nefa inona no lazain’ny Soratra Masina? Roahy ilay mpanompo vavy mbamin’ny zanany lahy; fa ny zanak’ilay mpanompo vavy tsy mba handova miaraka amin’ny zanak’ilay vehivavy afaka. Koa amin’izany, ry rahalahy, dia tsy zanaky ny mpanompo vavy isika, fa zanaky ny vehivavy afaka. Galatiana 4:22–30.
In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.
Tamin’ny vanim-potoanan’ny hazo fijaliana, ny ara-bakiteny fahiny dia tonga tandindon’ny ara-panahy ankehitriny. Ny apostoly Paoly no nanazava ireo fahamarinana ara-paminaniana fototra ireo, izay nahafahan’i William Miller nametraka ny rafitry ny hery roa mpandrava, ka io no niorenan’ny fehin-kevitra ara-paminaniany rehetra. Io asa notanterahin’ny apostoly Paoly io ihany koa no mamantatra ireo hery telo mpandringana, izay rafitra iorenan’ny fehin-kevitra ara-paminaniana rehetra an’ny Future for America.
The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.
Ny rafitra niorenan’ny fahatakaran’i Miller ny fitomboan’ny fahalalana, izay asehon’ny fahitan’ny Reniranon’i Ulai ao amin’ny toko fahafito, fahavalo ary fahasivy, dia niorina tamin’ny fahitany fa ny hoe “ny isan’andro” ao amin’ny bokin’i Daniela dia maneho an’i Roma jentilisa. Izany fahitana izany dia hitany tao amin’ny taratasy faharoa nosoratan’i Paoly ho an’ny Tesaloniana. Izany fahatakarana izany no fahamarinana fototra ampifandraisina amin’ilay “lainga” ara-paminaniana, izay mahatonga fitaka mahery hidona amin’ny Advantista Mitandrina ny Andro Fahafito amin’ny andro farany.
We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.
Hanohy ny fandalinantsika momba ny fitomboan’ny fahalalana izay asehon’ny fahitana ny amin’ny ony Ulai isika ao amin’ny lahatsoratra manaraka, amin’ny fandinihana izay hitan’i Miller tao amin’ny epistilin’i Paoly.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Iray mahita izay ao ambanin’ny etỳ ivelany, izay mamaky ny fon’ny olona rehetra, dia milaza momba ireo izay nanana fahazavana lehibe hoe: ‘Tsy ory na talanjona izy noho ny toe-panahiny ara-pitondrantena sy ara-panahy.’ Eny tokoa, nifidy ny lalany ihany izy, ary ny fanahiny dia mifaly amin’ny fahavetavetany. Izaho kosa dia hifidy ny fitaka hahazo azy, ary hampihatra aminy izay atahorany; satria raha niantso Aho, tsy nisy namaly; raha niteny Aho, tsy nihaino izy; fa nanao izay ratsy teo imasony izy, ary nifidy izay tsy sitrako.” “Andriamanitra handefa fitaka mahery aminy, mba hinoany ny lainga,” satria “tsy nandray ny fitiavana ny fahamarinana izy mba hovonjena,” “fa nankasitraka ny tsi-fahamarinana.” Isaia 66:3, 4; 2 Tesaloniana 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
Nanontany ilay Mpampianatra avy any an-danitra hoe: “Inona no fitaka mahery kokoa izay mahay mamitaka ny saina noho ny fihamboana fa manorina eo ambonin’ny fanorenana marina ianareo, ary eken’Andriamanitra ny asanareo, kanefa raha ny marina dia zavatra maro no tanterahinareo araka ny politikan’izao tontolo izao ary manota amin’i Jehovah ianareo? Indrisy, fitaka lehibe izany, famitahana mahafinaritra, izay mahazo ny sain’ny olona rehefa ireo izay efa nahalala ny fahamarinana fahiny no mandray ny endriky ny toe-panahy araka an’Andriamanitra ho toy ny fanahiny sy ny heriny; rehefa mihevitra izy fa manan-karena sy nitombo fananana ary tsy mila na inona na inona, kanefa raha ny marina dia mila ny zavatra rehetra izy.” Testimonies, boky faha-8, 249, 250.