William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.
Ny fahamarinana fototra napetrak’i William Miller dia nafenina nandritra ny taranaka efatra tao amin’ny Advantisma. Ny famerenana amin’ny laoniny ireo fahamarinana fototra ireo dia aseho ao amin’ny nofiny faharoa, ary averimberina aseho ao amin’ny Baiboly sy ny Fanahin’ny Faminaniana ho asa tokony hotanterahin’ny vahoakan’Andriamanitra amin’ny andro farany. Ny nofin’i Miller dia manambara fa rehefa mamerina amin’ny laoniny ny firavaka ilay lehilahy nitondra borosy hanalana vovoka, dia hamirapiratra avo folo heny mihoatra noho ny masoandro izany.
Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.
Ny rafitra napetrak’i Miller dia nifototra tamin’ny fanekena ireo hery roa mpandringana, dia ny fanompoan-tsampy arahina ny fahefana papaly; ary ny fijoroana vavolombelon’ny apostoly Paoly ao amin’ny toko faharoa amin’ny Tesaloniana no nanome an’i Miller ny vatofantsika ho an’izany rafiny izany. Ao no amantaràn’i Paoly fa i Roma mpanompo sampy no nanelingelina ny fisondrotan’ny fahefana papaly ho amin’ny fitondrana, mandra-panaisotra an’i Roma mpanompo sampy. Ao amin’ny 2 Tesaloniana koa, Paoly dia nanome ny vatofantsika ho an’ny rafitra iorenan’ny Future for America, rehefa nofaritan’i Paoly fa ilay “lehilahin’ny ota” ao amin’io toko io dia aseho koa ho ilay mpanjaka izay nanandratra ny tenany, ao amin’ny Daniela toko fahiraika ambin’ny folo, andininy faha-enina amby telopolo.
It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.
Ilaina indrindra ny mahita fa ny fitomboan’ny fahalalana tao anatin’ny fihetsiky ny anjely voalohany sy fahatelo dia nifandray mivantana tamin’ny fijoroana vavolombelon’i Paoly ao amin’ny toko faharoa amin’ny Tesaloniana. Tamin’ny fotoan’ny farany tamin’ny 1798, ary koa tamin’ny 1989, dia nosokafana ny bokin’i Daniela, ka nanomboka tamin’izany ny fizahan-toetra misy dingana telo. Ny fizahan-toetra dia mamokatra mandrakariva sokajin’olona roa mpivavaka ao amin’ny tantara izay isokafan’ny bokin’i Daniela. Ilaina indrindra ny mahita ny soratr’i Paoly mifandray amin’ny fitomboan’ny fahalalana amin’ny fotoan’ny farany, satria ao amin’io toko io indrindra no ampitandreman’i Paoly fa ireo izay tsy mandray ny “fitiavana ny fahamarinana” dia handray fahadisoam-panantenana mahery avy amin’Andriamanitra. Izany fahadisoam-panantenana mahery izany no ampitondraina amin’ny ratsy fanahy ao amin’ny Daniela toko faha-roambinifolo, izay mandà ny fitomboan’ny fahalalana. Ao amin’ireo tantara roa ireo, ny fahadisoam-panantenana mahery dia manondro mivantana indrindra ny Advantisma.
“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 izay mahita izay miafina ao ambanin’ny ety ivelany, izay mamaky ny fon’ny olona rehetra, dia milaza ny amin’ireo izay nanana fahazavana lehibe hoe: ‘Tsy ory sy tsy talanjona izy noho ny toe-pitondrany ara-pitondrantena sy ara-panahy.’ Eny, nifidy ny làlany ihany izy, ary ny fanahiny no mifaly amin’ny zava-betaveta ataony. Izaho kosa dia hifidy ny fitaka mahazo azy, ary hampihatra aminy izay atahorany; satria raha niantso Aho, tsy nisy namaly; raha niteny Aho, dia tsy nihaino izy; fa nanao izay ratsy teo imasonao izy, ary nifidy izay tsy sitrako.” “Andriamanitra hampandeha fitaka mahery ho aminy, mba hinoany ny lainga,” satria “tsy nandray ny fitiavana ny fahamarinana izy mba hovonjena,” “fa nankasitrahany ny tsy 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.’
Nanontany ilay Mpampianatra avy any an-danitra hoe: “Inona no fitaka mahery kokoa afaka mamitaka ny saina noho ny fihamboana fa manorina eo ambonin’ny fanorenana marina ianareo ary ankasitrahan’Andriamanitra ny asanareo, kanefa raha ny tena izy dia zavatra maro no tanterahinareo araka ny politikam-piainana araka izao tontolo izao ka manota amin’i Jehovah ianareo? Indrisy, fitaka lehibe izany, famitahan-javatra mahasarika, izay mahazo ny sain’ny olona rehefa ireo izay efa nahalala ny fahamarinana indray mandeha dia mandiso ny endriky ny toe-panahy araka an’Andriamanitra ho toy ny fanahiny sy ny heriny; rehefa mihevitra izy fa manan-karena sy mitombo fananana ary tsy misy zavatra ilainy, kanefa raha ny marina dia mila ny zavatra rehetra izy.”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Tsy niova Andriamanitra manoloana ireo mpanompony mahatoky izay mitandrina ny fitafiany ho tsy misy pentina. Kanefa maro no miantso hoe: ‘Fiadanana sy filaminana,’ raha faharavana tampoka kosa no mananontanona azy. Raha tsy misy fibebahana lalina, raha tsy manetry ny fony amin’ny fiaiken-keloka ny olona ka mandray ny fahamarinana tahaka ny maha-ao amin’i Jesosy azy, dia tsy hiditra any an-danitra mihitsy izy. Rehefa tonga ny fanadiovana eo amin’ny laharantsika, dia tsy hitoetra tsy miraharaha intsony isika, na hirehareha ho manan-karena sy nitombo fananana, ka tsy manan-java-mahory na inona na inona.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Iza no afaka milaza marina hoe: ‘Ny volamena anananay dia voasedra tamin’ny afo; ny fitafianay dia tsy voaloton’izao tontolo izao’? Hitako ny Mpampianatra anay nanondro ireo fitafian’ilay antsoina hoe fahamarinana. Rehefa nesoriny ireny, dia nasehony miharihary ny fahalotoana izay tao ambaniny. Dia hoy Izy tamiko: ‘Tsy hitanao va fa nandrakotra tamim-pihatsarambelatsihy ny fahalotoany sy ny fahalovan’ny toetrany izy? “Akory ity tanàna mahatoky no tonga vehivavy janga!” Ny tranon’ny Raiko dia natao trano fivarotana, toerana izay efa nialan’ny fanatrehan’Andriamanitra sy ny voninahiny! Noho izany antony izany no misy fahalemena, ary tsy ampy hery izy ireo.’” Testimonies, boky faha-8, 249, 250.
Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”
Ny Advantisma dia “ilay tanàna mahatoky” fony izy nanambara ny Antsoantso Amin’ny Misasakalina tamin’ny 1844. Tamin’ny 1863 dia nanomboka ny dingan’ny fandavana ny “fanorenana” izay natsangana tamin’ny alalan’ny asa fanompoan’i William Miller izy. Rehefa nanomboka nanilika ireo fahamarinana fototra izy ireo, ka noho izany dia nandrakotra azy tamin’ny vatosoa sy vola sandoka, dia nanorina fanorenana vaovao izy ireo. Ireo izay nanomboka izany asa izany, nanatanteraka azy, ary mbola manohy izany, dia asehon’ny asa soratry ny Fanahin’ny Faminaniana ho “ireo izay nanana fahazavana lehibe.”
The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”
Ilay “fahazavana lehibe” izay efa nananany taloha dia naseho tao amin’ny nofin’i Miller ho toy ny vatosoa tao anatin’ilay vata firavaka, izay napetrak’i Miller teo ambonin’ny latabatra iray teo afovoan’ny efitranony, ka namirapiratra mihoatra noho ny “masoandro.” Ao amin’ilay andalan-teny vao notanisaina, i Sister White dia manondro “ireo izay efa nanana fahazavana lehibe,” nefa “efa nifidy ny lalany ihany.”
They chose a new way in 1863. She says it is “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.”
Nifidy lalana vaovao izy ireo tamin’ny 1863. Hoy izy: “Famitahan-tsaina mahafinaritra izany, izay mibahana ny sain’ny olona rehefa ireo lehilahy izay efa nahalala ny fahamarinana taloha no mandiso ny endriky ny toe-panahy araka an’Andriamanitra ho amin’ny fanahy sy ny heriny; rehefa heveriny fa manan-karena sy nitombo fananana ary tsy manan-java-mahory izy, kanefa raha ny marina dia mila ny zavatra rehetra izy.”
She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?
Izy no manondro ny toe-piainan’i Laodikia, izay nofaritan’izy sy ny vadiny fa niseho tamin’ny taona 1856. Notsapaina nandritra ny fito taona izy ireo taorian’izany, nefa tsy nahazaka ny fitsapana tamin’ny 1863, ka nanomboka nanangana ilay fanorenana sandoka izay mitondra ny fitaka mahery vaika resahin’ny hafatra fampitandreman’i Paoly ao amin’ny Tesaloniana. Ny fampitandreman’i Paoly ao amin’ny Tesaloniana dia vatofantsika ho an’ilay hetsika na eo am-piandohana na eo am-pamaranana ny Advantisma, ary mifanaraka tanteraka amin’ny nofin’i Miller, izay miresaka ny fiandohana sy ny fiafaran’ny Advantisma samy izy. Ny nofiny dia manondro fa rehefa vita ny asa famerenana amin’ny laoniny ireo vatosoa voalohan’ny fahamarinana, dia hamirapiratra avo folo heny mihoatra noho ny tamin’izy ireo namirapiratra voalohany tamin’ny Antso Mamatonalina teo am-piandohan’ny Advantisma ireo fahamarinana ireo. Ahoana no maha-mamirapiratra kokoa ankehitriny ny fahatakaran’i Miller noho ny tamin’ny voalohany nahafantarany ny fahamarinana?
There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.
Misy fahamarinana maromaro aseho eo amin’ireo tabilao masina roa ao amin’ny Habakoka toko faharoa. Ireo fahamarinana ireo dia naseho tao amin’ny nofin’i Miller ho toy ny vatosoa izay haverina amin’ny laoniny amin’ny farany amin’ny andro, alohan’ny Antso amin’ny Misasakalina. Ireo vatosoa sandoka izay entina mivoaka eo am-baravarankely ao amin’ny nofin’i Miller dia maneho ny fampianaran-diso izay nampidirina tao amin’ny Advantisma mba hananganana fanorenana sandoka, ary koa mba hanafenana ny tena fanorenana; nefa izy ireo koa dia maneho ireo izay mandà ny hamela ireo fampianaran-diso izay mandrafitra ilay fanorenana sandoka. “Ny isan’andro” no vatofantsika ho an’ny rafitry ny fahamarinana an’i William Miller izay nanorina ilay fanorenana tany am-boalohany, ary amin’ny farany amin’ny andro dia “ny isan’andro” no tandindon’ny tsy fanompoan-tsampy ihany, araka ny namaritan’i Miller azy tsara, fa koa tandindon’ny fikomiana izay niteraka ilay fanorenana sandoka.
The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.
Ny Baiboly, ny Fanahin’ny Faminaniana ary ny tantara dia samy manambara fa ny antson’ny ora fitsarana nanomboka tamin’ny 1798 ka hatramin’ny 1844 dia ny fanambaràna ilay hafatra hitan’i William Miller sy nentiny teo anatrehan’ny olona. Izany no iantsoana izany hoe hetsika Millerita. Araka ny lojika, ny handà izany hetsika izany dia ny handà ny fahazavana izay nipoitra tamin’ny 1798, izay nofaritan’i Daniela ho fitomboan’ny fahalalana.
Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.
Isaia dia miresaka ny amin’ny mamoan’i Efraima, ary amantarany ireo mamo ireo ho ireo lehilahy mpaniratsira izay manapaka ny vahoakan’i Jerosalema. Isaia dia manambara fa tsy mamo amin’ny divay ara-bakiteny izy ireo, fa mamo amin’ny divay ara-panahy. Ny divay ara-panahy ao amin’ny Baiboly dia na fampianarana marina na fampianarana diso, araka ny hevitra entin’ny tontolon-kevitra. Ny mamoan’i Efraima dia mamo amin’ny fampianarana diso, dia ny divain’i Babylona, araka ny asehon’ilay vehivavy janga avy any Tyro ao amin’ny toko fahafito ambin’ny folo ao amin’ny Apokalypsy sy i Belsazara tamin’ny alin’ny fanasany farany.
Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.
I Isaia dia nanambara ny vokatry ny fahamamoana ara-panahy izay manjo ireo lehilahy mpaniratsira izay manjaka amin’ny vahoakan’i Jerosalema.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Mijanòna, ka gaga; miantsoa mafy, eny, mitaraina: mamo izy, nefa tsy tamin’ny divay; mihivingivinana izy, nefa tsy tamin’ny toaka mahery. Fa Jehovah efa nandatsaka taminareo ny fanahin’ny torimaso lalina sy nanakimpy ny masonareo; ny mpaminany sy ny mpanapaka anareo, dia ny mpahita, no nosaronany. Ary ny fahitana rehetra dia tonga aminareo tahaka ny tenin’ny boky voaisy tombo-kase, izay atolotry ny olona anankiray mahay mamaky ka anaovana hoe: Vakio ange ity, masìna ianao; fa hoy izy: Tsy azoko vakina, satria voaisy tombo-kase izany. Ary atolotra kosa ilay boky amin’izay tsy mahay mamaky ka anaovana hoe: Vakio ange ity, masìna ianao; fa hoy izy: Tsy mahay mamaky aho. Koa hoy Jehovah: Satria ity firenena ity manatona Ahy amin’ny vavany ary manaja Ahy amin’ny molony, nefa mampanalavitra ny fony Ahy lavitra, ary ny fahatahorany Ahy dia didin’olona efa nianarany ihany; dia, indro, Izaho mbola hanao asa mahagaga amin’ity firenena ity, dia asa mahagaga sy fahagagana; fa ho levona ny fahendren’ny olony hendry, ary hafenina ny fahalalan’ny olony malina. Lozan’izay mikatsaka lalina hanafina ny fisainany amin’i Jehovah, ka ao amin’ny maizina no anaovany ny asany, ary hoy izy: Iza no mahita antsika? ary iza no mahalala antsika? Endrey ny famadihanareo ny zavatra! Moa hatao tahaka ny tanimanga eny an-tanan’ny mpanefy vilany va izany? Fa moa ny asa hilaza amin’izay nanao azy hoe: Tsy izy no nanao ahy? na ny zavatra voaforona hilaza amin’izay namorona azy hoe: Tsy nanam-pahalalana izy? Isaia 29:9–16.
Sister White quotes these verses and then adds:
Nanonona ireo andininy ireo i Ranabavy White, ary avy eo dia manampy hoe:
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Hahatanteraka avokoa ny teny rehetra amin’izao. Misy ireo izay tsy manetry ny fony eo anatrehan’Andriamanitra, ary tsy handeha amin’ny fahitsiana. Afeniny ny tena fikasan’ny fony, ary mitoetra ao amin’ny firaisana amin’ilay anjely lavo izay tia sy manao lainga. Apetraky ny fahavalo amin’ireo lehilahy azony ampiasaina mba hamitahana ireo izay mbola ao anatin’ny haizina ampahany ny fanahiny. Ny sasany dia mihalalina ao anatin’ny haizina manjaka, ary manilika ny fahamarinana mba handray ny fahadisoana. Tonga ilay andro nasehon’ny faminaniana. Tsy takatra i Jesosy Kristy. I Jesosy Kristy, aminy, dia angano. Amin’izao dingana eo amin’ny tantaran’ny tany izao, maro no manao tahaka ny olona mamo. ‘Mijanòna ianareo, ka gaga; miantsoa mafy, eny, miantsoa; mamo izy, nefa tsy amin’ny divay; miriorio izy, nefa tsy amin’ny toaka. Fa Jehovah efa nandraraka taminareo ny fanahin’ny torimaso lalina, ary efa nanakimpy ny masonareo Izy. Ny mpaminany sy ny mpanapaka anareo, dia ny mpahita, no efa nosaronany.’ Misy hamamoana ara-panahy manarona ny maro izay mihevitra fa izy no olona hasandratra. Ny finoany ara-pivavahana dia tahaka izay aseho ao amin’ity Soratra Masina ity indrindra. Eo ambany heriny, tsy mahazo mandeha mahitsy izy. Manao lalan-dratsy sy mivilana izy amin’ny fizotry ny asany. Indraindray ny iray, avy eo ny iray hafa, dia miriorio etsy sy eroa. Hitan’ny Tompo amin’ny fangorahana lehibe izy ireo. Tsy fantany ny lalan’ny fahamarinana. Mpiketrika araka ny siansa izy ireo, ary ireo izay afaka sy tokony ho nanampy noho ny fahazavana ara-panahy mazava nananany, dia voafitaka ihany koa, ka manohana asa ratsy.
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Ny fivoaran’ireo andro farany ireo dia tsy ho ela dia hiseho amin’ny fomba mazava sy hentitra. Rehefa haharihary fa ireo fitaka ara-panahy ireo dia tena izay izy marina tokoa,—dia ny asam-piafenan’ny fanahy ratsy,—ireo izay nandray anjara taminy dia ho tonga tahaka ny olona very saina.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
“Koa hoy ny Tompo: Satria ity firenena ity manatona Ahy amin’ny vavany, ary manome voninahitra Ahy amin’ny molony, nefa nanalavitra ny fony hiala amiko, ary ny fahatahorany Ahy dia didin’olombelona nampianarina azy ihany, koa, indro, Izaho mbola hanao asa mahagaga amin’ity firenena ity, dia asa mahagaga sy fahagagana; fa ho levona ny fahendren’ny olony hendry, ary ho takona ny fahalalan’ny olony mahira-tsaina. Lozan’izay mikatsaka lalina hanafina ny fisainany amin’i Jehovah, ka ny asany atao ao amin’ny maizina, ary hoy izy: Iza no mahita antsika? ary iza no mahalala antsika? Ny famadihanareo ny zavatra ho mivadika tanteraka dia hatao ho toy ny tanimanga eo an-tanan’ny mpanefy vilany va? Fa moa ny asa va hiteny amin’izay nanao azy hoe: Tsy izy no nanao ahy? na ny zavatra voaforona va hiteny amin’izay namorona azy hoe: Tsy nanana fahalalana izy?”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“Aseho tamiko fa eo amin’ny fanandramantsika no efa nihaonantsika sy mbola ihaonantsika amin’izao toe-javatra izao indrindra. Olona izay nanana fahazavana lehibe sy tombontsoa mahagaga no nandray ny tenin’ireo mpitarika izay mihevitra ny tenany ho hendry, izay notolorana fitia sy notahian’ny Tompo be dia be, nefa efa nanaisotra ny tenany tsy ho eo an-tanan’Andriamanitra ka nametraka ny tenany ho amin’ny laharan’ny fahavalo. Ho safotry ny hevi-diso manintona ny izao tontolo izao. Saina olombelona iray, rehefa manaiky ireny hevi-diso ireny, dia hiasa amin’ny sain’olombelona hafa, izay efa namadika ny porofo sarobidin’ny fahamarinan’Andriamanitra ho lainga. Ho voafitaky ny anjely lavo ireo olona ireo, nefa tokony ho nijoro toy ny mpiambina mahatoky izy, niambina ny fanahy, tahaka ireo izay tsy maintsy hampamoahina. Efa napetrany ny fiadiany tamin’ny adiny, ary nihaino fanahy mamitaka izy. Ataony tsy manan-kery ny saina atolotr’Andriamanitra, ary ilaviny ny fampitandremany sy ny fananarany; ary marina tokoa fa eo anilan’i Satana izy, mihaino fanahy mamitaka sy fampianaran’ny demonia.”
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Ny fahamamoana ara-panahy dia efa manjaka amin’ny olona izay tsy tokony hivezivezy mihozongozona tahaka ny lehilahy voataonan’ny zava-pisotro mahery. Ny heloka sy ny tsy fanarahan-dalàna, ny hosoka, ny fitaka, ary ny fifampiraharahana tsy ara-drariny no mameno izao tontolo izao, mifanaraka amin’ny fampianaran’ilay mpitarika izay nikomy tany amin’ny kianjan’ny lanitra.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“Hiverina indray ny tantara. Azoko faritana izay hitranga ato ho ato, nefa mbola tsy tonga ny fotoana. Hiseho ny endriky ny maty, amin’ny alalan’ny hafetsen’i Satana, ary maro no hifandray amin’ilay tia sy manao lainga. Mampitandrina ny olontsika aho fa eo anivontsika mihitsy dia hisy ny sasany hiala amin’ny finoana ka hihaino fanahin’ny famitahana sy fampianaran’ny demonia, ary amin’ny alalan’ireny no hanaratsiana ny fahamarinana.” Battle Creek Letters, 123–125.
All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”
Ny mpaminany rehetra, anisan’izany i Isaia sy Rahavavy White, dia manondro ny andro farany. Amin’ireo andro ireo dia “eo amin’ny ilan’i Satana mihitsy, ka mihaino fanahy mamitaka sy fampianaran’ny demonia” ireo mpitarika ao amin’ny Advantisma. Rahavavy White dia mametraka faminaniana rehefa milaza hoe: “Rehefa aseho ho izay tena izy ireo fitaka ara-panahy ireo,—dia ny fiasana miafin’ny fanahy ratsy,—ireo izay nandray anjara tao aminy dia ho tahaka ny olona very saina.” Ny fitarihana ao amin’ny Advantisma dia ho tahaka ny olona very saina, amin’ilay fotoana eo amin’ny tantaran’ny andro farany izay haseho fa “ny fiasana miafin’ny fanahy ratsy” ny fahamamoany.
There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.
Misy fanokafana ny asan’ireo lehilahy mpaniratsira izay mifehy ny vahoaka any Jerosalema amin’ny andro farany. Izany fanokafana izany dia naseho tamin’ny nofin’i Miller, rehefa nivavaka i Miller ary avy eo dia nisy varavarana nisokatra. Mitranga izany mialoha indrindra ny nanakatonany ny masony vetivety, ka manamarika ny farany indrindra amin’ny fizotry ny fanisiana tombo-kase ny iray hetsy sy efatra amby efa-polo arivo. Ny fisokafan’ny varavarana dia manondro fiovan’ny fitantanam-potoana masina, ary eo amin’izany fotoana izany ny hetsika Laodiseana an’ilay anjely fahatelo dia miova ho amin’ny hetsika Filadelfiana an’ilay anjely fahatelo.
In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’”
Ao amin’ilay andalan-teny ao amin’i Isaia, dia misy famintinana ny asa ratsin’ireo mamo ao Efraima, izay olona “tokony ho nitsangana ho mpiambina mahatoky.” Aseho toy izao izany famintinana izany: “Hita tokoa va fa hatao tahaka ny tanimanga eny an-tanan’ny mpanefy vilany ny famadihanareo ny zavatra? Fa ny asa va hilaza amin’izay nanao azy hoe: Tsy nanao ahy izy? Na ny zavatra voaforona va hilaza amin’izay namorona azy hoe: Tsy nanan-tsaina izy?”
Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.
Ny famantarana nataon’i Miller ny amin’“ilay isan’andro,” na ho fivavahan’ny fanompoan-tsampy izany na ho Roma jentilisa, dia tandindon’i Satana amin’ny farany; fa samy aseho amin’ny alalan’ilay dragona i Satana sy i Roma jentilisa.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Koa raha ny dragona, amin’ny heviny voalohany indrindra, no maneho an’i Satana, dia amin’ny heviny faharoa kosa izy dia tandindon’i Roma jentilisa.” Ilay Ady Lehibe, 439.
Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.
Raha miresaka ny amin’ireo lehilahy izay mitondra an’i Jerosalema amin’ny andro farany, dia izao no ambaran’i Rahavavy White: “Ny sasany dia mihalatsaka ho feno ny haizina izay manjaka, ka manilika ny fahamarinana mba handraisana ny fahadisoana. Tonga ny andro izay notondroin’ny faminaniana. Tsy fantatra i Jesosy Kristy. I Jesosy Kristy dia angano aminy.” Tamin’ny taona 1901, dia nisy mpitarika iray tao amin’ny Advantisma avy any Alemaina nanomboka nampiditra ny fomba fijery dison’ny Protestanta nihemotra momba “ny isan’andro” ao amin’ny bokin’i Daniela. Izany fomba fijery izany dia milaza fa “ny isan’andro” dia maneho ny asan’i Kristy ao amin’ny fitoerana masina, na fiovaovana sasantsasany amin’izany hevitra izany. Lazainy hoe fiovaovana sasantsasany izany, satria nisy fanamafisana samihafa napetraka tamin’izany lainga izany nandritra ny tantara izay nanaraka taorian’ny 1901, nefa ireny fomba fijery diso ireny dia mampiseho hatrany ny fehin-kevitra fa “ny isan’andro” dia maneho karazana asa iray ataon’i Kristy.
The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.
Ilay vatosoa, dia ny foto-pampianarana momba ny “isan’andro,” izay nofaritan’i Miller ho tandindon’i Satana, ao amin’ny Advantisma amin’ny andro farany kosa dia tandindon’i Kristy. Rehefa nampidirina tamin’ny 1901 izany, dia vitsy dia vitsy no nanaiky ny hevitra fa ny “isan’andro” dia tandindon’i Kristy, fa tsy tandindon’i Satana; kanefa nony tonga tamin’ny taompolo 1930 dia nolavina ilay vatosoan’ny foto-pampianarana momba ny “isan’andro,” izay nofongarin’i Miller avy tao amin’ny lalan-drahan’ny fahamarinana hita ao amin’ny 2 Tesaloniana, toko faharoa, tahaka ny nandavana ny “impito” ao amin’ny Levitikosy enina amby roapolo tamin’ny 1863. Tao ho ao, tamin’ny tantara nanomboka tamin’ny 1863 ka hatramin’ny taompolo 1930, dia efa niova mpitarika ny Advantisma, nefa tsy nahatsapa izany.
“Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.
“Ry rahalahy, hitako ny loza mananontanona anareo, ary averiko indray ny fanontaniako hoe: Ianareo izay diso, moa mba manao ezaka hanitsiana ny tsy mety va? Mety ho tafintohina eny an-dalana ny fanahy sasany, ka mandeha ao amin’ny maizina, satria tsy nataonareo mahitsy ny lalan-tongotrareo. Raha mitana toerana iandraiketana fitokisana ianareo, dia vao mainka aho miangavy mafy anareo, noho ny amin’ny fanahinareo manokana sy noho ny amin’ireo izay mihevitra anareo ho mpitari-dalana, mibebaha eo anatrehan’Andriamanitra noho ny fahadisoana rehetra natao, ary ekeo ny fahadisoanareo.”
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Raha manaram-po amin’ny hamafisan’ny fo ianareo, ka noho ny fireharehana sy ny fiheveran-tena ho marina dia tsy miaiky ny fahadisoanareo, dia havela ho eo ambanin’ny fakam-panahin’i Satana ianareo. Raha, rehefa asehon’ny Tompo aminareo ny fahadisoanareo, dia tsy mibebaka na miaiky ianareo, ny fitantanany no hampandalo anareo amin’izany lalana izany hatrany hatrany. Havela hanao fahadisoana mitovy toetra amin’izany ianareo, mbola hitohy tsy hanana fahendrena, ary hantsoinareo hoe fahamarinana ny ota, ary hoe ota ny fahamarinana. Ny hamaroan’ny fitaka izay hanjaka amin’izao andro farany izao dia hanodidina anareo, ary hanova mpitarika ianareo, nefa tsy ho fantatrareo akory fa efa nanao izany ianareo.” Review and Herald, 16 Desambra 1890.
The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”
Ny mpanebaka izay manjaka amin’ny vahoakan’i Jerosalema, izay lehilahy “eo amin’ny toerana ianteherana,” dia “hiantso ny ota ho fahamarinana ary ny fahamarinana ho ota,” ary “Mihodina ambony ambany tokoa ianareo! Moa hatao tahaka ny tanimanga eo an-tanan’ny mpanefy vilany va ianareo? Fa moa ny zavatra natao hanao amin’izay nanao azy hoe: Tsy izy no nanao ahy? ary ny zavatra voaforona hanao amin’izay namorona azy hoe: Tsy nanana fahalalana izy?” Ao amin’ilay fikomiana mandroso nandritra ny taranaka efatra nisesy tamin’ny Advantisma, ireo izay eo amin’ny toerana ianteherana dia manova mpitarika, nefa tsy mahalala izany. Tsy mahalala izany izy, satria nolaviny tsikelikely sy tsy tapaka ny porofon’ny fahadisoany. Ao anatin’izany fikomiana mandroso izany dia “ho levona ny fahendren’ny olony hendry, ary hiafina ny fahalalan’ny olony malina.”
They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.
Havadik’izy ireo ambony ambany ny zavatra, ka hantsoiny hoe fahamarinana ny ota, ary ny fahamarinana hataony hoe ota. Ny tandindon’ity fikomiana ity dia ny fotopampianarana momba ny “ny isan’andro,” izay ho an’i Miller dia tandindon’i Satana, nefa izay fantatry ny Advantisma ankehitriny ho tandindon’i Kristy. Izay fahiny no vatofantsika nampiorina ny rafitry ny fampiharana ara-paminanian’i William Miller, dia tonga ankehitriny ho tandindon’ny fahamamoan’ireo lehilahy mpaniratsira izay manjaka amin’ny vahoakan’i Jerosalema. Ny tandindona mifamatotra amin’ny “ny isan’andro,” ao amin’ny bokin’i Daniela, dia namirapiratra toy ny masoandro rehefa fantatra tao anatin’ny vatam-patin’i Miller tany am-piandohan’ny Advantisma; fa amin’ny andro farany dia mamirapiratra avo folo heny kokoa izany fahamarinana izany, fa ny isa folo dia tandindon’ny fizahan-toetra, ary ho an’ny Isiraely fahiny ny fizahan-toetra fahafolo no fizahan-toetra farany.
Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”
Ny Fariseo maoderina dia “nanondro” “ny asan’i Kristy” “ho amin’ny hery satanika,” ka namaritra ny fanompoan-tsampy ho “ny hery masin’Andriamanitra.”
“The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.
“Ny Fariseo dia nanota tamin’ny Fanahy Masina. Ny talentany amin’ny fitenenana dia nampiasainy hanaratsiana ny Mpanavotra izao tontolo izao, ary ny anjely mpanoratra dia nanoratra ny teniny tao amin’ny bokin’ny lanitra. Nampiandraiketiny tamin’ny herin’i Satana ny hery masin’Andriamanitra, izay naseho tamin’ny asan’i Kristy. Tsy azony nolavina ireo asany mahagaga, na nohazavaina ho avy amin’ny antony voajanahary izany, ka hoy izy ireo: ‘Asan’ny devoly izany.’ Tamin’ny tsi-finoana dia niresaka ny amin’ny Zanak’Andriamanitra toy ny olombelona fotsiny izy ireo. Ny asa fanasitranana natao teo anoloany, asa izay tsy mbola nataon’olona na hain’olona hatao, dia fanehoana ny herin’Andriamanitra; nefa niampanga an’i Kristy ho miray tetika amin’ny helo izy ireo. Mafy hatoka, mivadi-po, fo vy, dia tapa-kevitra ny hanakimpy ny masony amin’ny porofo rehetra izy ireo, ka toy izany no nanaovany ny ota tsy azo avela.” Manuscript Releases, boky faha-4, 360.
We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.
Ao amin’ny lahatsoratra manaraka no hanohizantsika ny fandinihana ny fitomboan’ny fahalalana, izay novahana tombo-kase tao amin’ny hetsiky ny anjely voalohany.