Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Iza àry no hampianariny fahalalana? ary iza no hampahafantariny ny fampianarana? Ireo izay efa voasara-nono tamin’ny ronono sy voaesotra tamin’ny nono. Fa didy tsy maintsy ampiana didy, didy ampiana didy; tsipika ampiana tsipika, tsipika ampiana tsipika; kely etỳ, kely erỳ; fa amin’ny molotra miakanakam-piteny sy amin’ny fiteny hafa no hitenenany amin’ity firenena ity. Dia hoy Izy tamin’izy ireo: Ity no fitsaharana izay ahafahanareo mampitsahatra ny reraka; ary ity no famelombelomana; kanefa tsy nety nihaino izy. Fa ny tenin’i Jehovah dia tonga taminy ho didy ampiana didy, didy ampiana didy; tsipika ampiana tsipika, tsipika ampiana tsipika; kely etỳ, kely erỳ; mba handehanany ka hianjera miamboho, ka ho torotoro sy ho voafandrika ary ho voasambotra. Koa henoy ny tenin’i Jehovah, ianareo mpaneso, izay manapaka ity firenena izay any Jerosalema ity. Satria ianareo manao hoe: Efa nanao fanekena tamin’ny fahafatesana izahay, ary tamin’ny fiainan-tsi-hita no nifanaovanay; raha mandalo ny famaizana manafotra, dia tsy hahatratra anay izany; fa ny lainga no nataonay fialofana, ary ny fitaka no niafenanay; koa izao no lazain’i Jehovah Tompo: Indro, mametraka vato ao Ziona Aho ho fanorenana, dia vato voasedra, vato fehizoro sarobidy, fanorenana mafy orina; izay mino dia tsy ho maika. Ary hataoko ho tsipika ny fitsarana, ary ho pilao ny fahamarinana; dia hofafan’ny havandra ny fialofan’ny lainga, ary hosaforan’ny rano ny fitoerana miafina. Ary ho foana ny fanekenareo tamin’ny fahafatesana, ary tsy haharitra ny fifanarahanareo tamin’ny fiainan-tsi-hita; raha mandalo ny famaizana manafotra, dia hohitsakitsahiny ianareo. Isaia 28:9–18.
In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.
Tamin’ny taona 1863, ireo lehilahy mpaniratsira izay nanapaka tao Jerosalema dia nanomboka asa miandalana handrakofana ny firavak’i Miller sy hanoloana azy ireny amin’ny vola madinika sy firavaka sandoka. Tamin’ny fanaovana izany dia “nanao fanekena tamin’ny fahafatesana” izy ireo, “nataony” ny “lainga” ho “fialofany” ary “niafina” “tao ambanin’ny lainga.” Nefa izy ireo dia tsy maintsy hosedraina amin’ny hafatry ny andro farany momba ny “fitsaharana” sy ny “famelombelomana,” izay lazain’i Petera ao amin’ny bokin’ny Asan’ny Apostoly.
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
Fa ireo zavatra ireo, izay efa nambaran’Andriamanitra rahateo tamin’ny vavan’ny mpaminaniny rehetra, dia ny hijalian’i Kristy, no efa notanterahiny toy izany. Koa mibebaha hianareo, ary miverena hiova fo, mba hovonoina tsy ho tsaroana intsony ny fahotanareo, raha ho avy avy amin’ny fanatrehan’ny Tompo ny andro famelombelomana; ary Izy haniraka an’i Jesosy Kristy, Izay efa notorina taminareo rahateo; Izay tsy maintsy horaisin’ny lanitra mandra-pahatongan’ny andro fanarenana ny zavatra rehetra, izay efa nolazain’Andriamanitra tamin’ny vavan’ny mpaminaniny masina rehetra hatramin’ny fiandohan’izao tontolo izao. Fa Mosesy dia nilaza marina tamin’ny razana hoe: Mpaminany tahaka ahy no hatsangan’ny Tompo Andriamanitrareo ho anareo avy amin’ny rahalahinareo; Izy no henoinareo amin’ny zavatra rehetra izay holazainy aminareo. Ary izao no hitranga: ny fanahy rehetra izay tsy hihaino izany Mpaminany izany dia hofongorana tsy ho isan’ny olona. Eny, ary ny mpaminany rehetra hatramin’i Samoela sy izay nanaraka azy, dia izay rehetra niteny, dia nanambara rahateo koa ireo andro ireo. Asan’ny Apostoly 3:18–24.
Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.
Petera dia manambara fa ny mpaminany rehetra dia niteny ny amin’ny andro famelombelomana sy ny ranonorana farany; ary i Isaia kosa dia manondro ilay sokajy izay mandà ny andro famelombelomana farany izay miseho eo am-pamaranana ny fitsarana famotorana, amin’ny fotoana izay fafàna ny ota ary ilatsahan’ny ranonorana farany. Amin’izany fotoana izany, ilay sokajy izay nanao fanekem-pahafatesana, izay resahin’i Isaia, araka ny filazan’i Petera, dia “horingana tsy ho isan’ny olona.” Matetika i Rahavavy White no miresaka momba io fotoana io indrindra, dia ny fitsaharana sy ny famelombelomana resahin’i Isaia.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Ny anjely izay miray amin’ny fanambaràna ny hafatry ny anjely fahatelo dia hanazava ny tany manontolo amin’ny voninahiny. Asa iray maneran-tany sy manana hery tsy fahita no voalaza mialoha eto. Ny hetsika momba ny fiavian’i Kristy tamin’ny 1840–44 dia fanehoana be voninahitra ny herin’Andriamanitra; ny hafatry ny anjely voalohany dia nentina hatrany amin’ny tobim-piasana misionera rehetra eran’izao tontolo izao, ary tany amin’ny firenena sasany dia nisy fahalianana ara-pivavahana lehibe indrindra izay efa vavolombelon’ny tany rehetra hatramin’ny Fanavaozana tamin’ny taonjato fahenina ambin’ny folo; nefa ireo dia mbola ho lavon’ny hetsika mahery vaika eo ambanin’ny fampitandremana farany ataon’ny anjely fahatelo.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Ny asa dia hitovy amin’izay natao tamin’ny Andron’ny Pentekosta. Tahaka ny nanomezana ny ‘orana aloha’, dia ny firotsahan’ny Fanahy Masina tamin’ny fanokafana ny filazantsara, mba hampitsimohan’ny voa sarobidy, dia homena toy izany koa ny ‘orana aoriana’ amin’ny famaranana izany ho amin’ny fahamasahan’ny vokatra. ‘Dia ho fantatsika, raha mazoto hahalala an’i Jehovah isika; ny fiposahany dia voaomana tahaka ny maraina; ary ho avy amintsika tahaka ny ranonorana Izy, dia tahaka ny ranonorana aoriana sy aloha amin’ny tany.’ Hosea 6:3. ‘Koa mifalia, ry zanak’i Ziona, ary miravoravoa ao amin’i Jehovah Andriamanitrareo; fa nomeny anareo araka ny antonony ny ranonorana aloha, ary hampidininy ho anareo ny ranonorana, dia ny ranonorana aloha sy ny ranonorana aoriana.’ Joela 2:23. ‘Ary amin’ny andro farany, hoy Andriamanitra, no handatsahako ny Fanahiko amin’ny nofo rehetra.’ ‘Ary na zovy na zovy no hiantso ny anaran’ny Tompo dia hovonjena.’ Asan’ny Apostoly 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Ny asa lehibe ataon’ny filazantsara dia tsy hifarana amin’ny fanehoana ny herin’Andriamanitra kely noho izay nanamarika ny fanombohany. Ireo faminaniana izay tanteraka tamin’ny firotsahan’ny ranonorana aloha tamin’ny fanokafana ny filazantsara dia mbola ho tanteraka indray amin’ny ranonorana farany amin’ny famaranana azy. Ireto no ‘andro famelombelomana’ izay nantrehin’ny apostoly Petera tamim-piandrasana, raha hoy izy: ‘Koa mibebaha ianareo ary miovà fo, mba hovonoina ny fahotanareo, rehefa tonga avy amin’ny fanatrehan’ny Tompo ny andro famelombelomana; ary Izy haniraka an’i Jesosy.’ Asan’ny Apostoly 3:19, 20.” Ilay Ady Lehibe, 611.
The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.
Ny fizahan-toetra dia mifototra amin’ny metodôlôjian’ny ranonorana farany, izay aseho ho “didy anampy didy.” Ny hafatry ny fizahan-toetra dia ampitain’ny mpiambina izay “fiteny hafa” no azy, ary aseho ho manana “molotra miakanakam-piteny” izy ireo. Ny hafatry ny fizahan-toetran’ny ranonorana farany dia ho ampitain’ny mpiambina izay tsy voaofana tamin’ny metodôlôjian’ny Protestantisma nihemotra sy ny Katôlika, izay noraisin’ny Advantisma nandritra ny tantaran’ny fikomiany manontolo.
“The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.
“Ny fotoana izay hahatongavan’ny fitsapana amin’ny fanahy rehetra dia tsy lavitra intsony. Hatosika amintsika ny mariky ny bibidia. Izay efa niolikolika tsikelikely tamin’ny fitakian’izao tontolo izao ka nifanaraka tamin’ny fanaon’izao tontolo izao dia tsy hahita ho sarotra ny manaiky ny fahefana misy, toy izay hanaiky hiharan’ny fanesoana, ny faniratsirana, ny fandrahonana am-ponja, ary ny fahafatesana. Ny ady dia eo amin’ny didin’Andriamanitra sy ny didin’olombelona. Amin’izany andro izany dia hosarahana ao amin’ny fiangonana ny volamena amin’ny tain-drendrika. Ny tena toe-panahy araka an’Andriamanitra dia haseho mazava tsara ho hafa noho ny endrika ivelany sy ny haingon-ketsaketsaka mitovy aminy. Kintana maro izay efa noderaintsika noho ny famirapiratany no ho faty ao amin’ny haizina amin’izay. Ny akofa, tahaka ny rahona, dia hoentin’ny rivotra hiala, na dia avy amin’ny toerana izay ahitantsika afa-tsy gorodona feno vary tsara aza. Izay rehetra mitafy ny firavaky ny fitoerana masina, nefa tsy mitafy ny fahamarinan’i Kristy, dia hiseho amin’ny henatry ny fitanjahany.”
“When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’
“Rehefa voakapa ireo hazo tsy mamoa satria manavesatra ny tany, rehefa sarahina amin’ny marina ireo vahoaka maro sandoka ho rahalahy, dia haseho miharihary ireo miafina, ary hifandrindra eo ambanin’ny sainan’i Kristy miaraka amin’ny hosana. Ireo izay saro-kenatra sy tsy natoky tena dia hanambara ampahibemaso fa an’i Kristy sy ny fahamarinany. Ny osa indrindra sy misalasala indrindra ao amin’ny fiangonana dia ho tahaka an’i Davida—vonona hanao sy hahasahy. Arakaraka ny halalin’ny alina ho an’ny olon’Andriamanitra no hampamirapiratra kokoa ny kintana. Satana dia hampahory mafy ny mahatoky; nefa, amin’ny anaran’i Jesosy, dia hivoaka ho mihoatra noho ny mpandresy izy. Amin’izay no hisehoan’ny fiangonan’i Kristy ho ‘tsara tarehy tahaka ny volana, madio tahaka ny masoandro, ary mahatahotra tahaka ny tafika mitondra faneva.’”
“The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.
Ny voan’ny fahamarinana izay afafin’ny ezaka fitorian’ny misionera dia hitsimoka amin’izay, hamony ary hamoa. Fanahy maro no handray ny fahamarinana, dia ireo izay haharitra amin’ny fahoriana ka hidera an’Andriamanitra noho ny ahafahany mijaly noho i Jesosy. “Amin’izao tontolo izao no hahitanareo fahoriana; nefa mahereza; Izaho efa naharesy izao tontolo izao.” Rehefa handalo manerana ny tany ny loza mibosesika, rehefa manadio ny famoloan’i Jehovah ny fikororohana, Andriamanitra no ho famonjen’ny olony. Ny zava-bitan’i Satana dia mety hasandratra ho avo, nefa ny finoan’ireo madio sy masina tsy mba ho kivy.
“Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.
Nentin’i Elia avy teo amin’ny fangady i Elisa ka napetrany taminy ny lambany famantarana ny fanokanana. Ny antso ho amin’ity asa lehibe sy manetriketrika ity dia natolotra tamin’ny lehilahy nanam-pahaizana sy manan-kaja; raha ireo no nanetry tena teo imasony ka nitoky tanteraka tamin’i Jehovah, dia ho nomeny voninahitra izy hitondra amim-pandresena ny fanevany ho amin’ny fandresena. Kanjo nisaraka tamin’Andriamanitra izy ireo, nilefitra tamin’ny herin’ny izao tontolo izao, ka nolavin’i Jehovah.
“Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.
“Maro no nanandratra ny siansa ka very tsy nahatazana intsony ny Andriamanitry ny siansa. Tsy mba izany no toetry ny fiangonana tamin’ny andro madio indrindra.”
“God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.
“Hanao asa iray Andriamanitra amin’ny androntsika izay vitsy ihany no manantena azy. Hanangana sy hanandratra eo amintsika Izy ireo izay ampianarin’ny hosotry ny Fanahiny kokoa noho ny fanofanana ivelany avy amin’ny andrim-pampianarana siantifika. Tsy tokony hatao tsinontsinona na hotsaraina ireo fitaovana ireo; voatendrin’Andriamanitra izy ireny, nefa ny fepetra ivelany ihany no azony omena. Hasehon’Andriamanitra fa tsy miankina amin’ny olombelona manam-pahaizana sy mihevitra tena ho zava-dehibe Izy.” Testimonies, volume 5, 81, 82.
The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.
Ny “famaizana tondraka” dia tandindon’ny lalàna Alahady, izay manomboka amin’ny ora isehoan’ilay horohoron-tany lehibe ao amin’ny Apokalypsy faha‑iraika ambin’ny folo. Izy io dia maneho ny fotoam-pitsapana mivoatra momba ny lalàna Alahady.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Ny firenena vahiny dia hanaraka ny ohatry ny Etazonia. Na dia izy aza no mitarika eo aloha, dia mbola io krizy io ihany no hanjo ny olontsika any amin’ny faritra rehetra amin’izao tontolo izao.” Testimonies, boky faha-6, 395.
Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.
Vao mialoha indrindra ny lalàn’ny Alahady dia fafàna hivoaka eo am-baravarankely ny vola sandoka ao amin’ny nofin’i Miller, tahaka ny andoavan’ny vavan’ny Tompo ny Advantista Laodikia. Avy eo ny fiangonana dia asandratra ho faneva, “tsara tarehy tahaka ny volana, mazava tahaka ny masoandro, ary mahatahotra tahaka ny tafika mitondra faneva”. Ny hafatr’i Isaia izay mivoaka avy amin’ny “lela hafa” sy “molotra miambakavaka” dia maneho ireo izay atsangana sy asandratra ary ampianarin’ny hosotry ny Fanahiny fa tsy amin’ny fampiofanana ivelany avy amin’ny andrim-pampianarana siantifika. Tsy mahazaka ny fitsapana amin’ny “didy mandimby didy” ny mamo ao Efraima, fa levona ny fahendren’ny olon-kendrin’izy ireo. Efa tonga ho tahaka ny boky voaisy tombo-kase aminy ny faminaniana.
The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.
Ny tantara izay, araka an’i Petera, noresahin’ny mpaminany rehetra hatramin’i Samoela, dia manome sary fanoharana maromaro momba ny fandringanana ireo Advantista izay mandà ny hafatry ny ranonorana farany; kanefa tsy fahafatesana ara-batana no iharan’izy ireo amin’ny lalàn’ny Alahady, fa fahafatesana ara-panahy izay miaraka amin’ny fahatsapana ny zava-misy fa very mandrakizay izy ireo, araka ny anehoan’ireo virijina adala, izay ao amin’ny bokin’i Amosa no mifoha ka mahatsapa fa very izy.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Indro, ho avy ny andro, hoy Jehovah Tompo, izay handefasako mosary amin’ny tany, tsy mosary amin’ny mofo, na hetaheta amin’ny rano, fa ny hihaino ny tenin’i Jehovah; ary hirenireny hatramin’ny ranomasina ka hatramin’ny ranomasina izy, ary hatrany avaratra ka hatrany atsinanana no hihazakazahany etsy sy eroa hitady ny tenin’i Jehovah, nefa tsy hahita izany. Amin’izany andro izany dia ho reraky ny hetaheta ny virijina tsara tarehy sy ny zatovo. Izay mianiana amin’ny fahotan’i Samaria ka manao hoe: Velona ny andriamanitrao, ry Dana; ary: Velona ny fomban’i Beri-sheba; dia hianjera ireny ka tsy hitsangana intsony mandrakizay. Amosa 8:11–14.
After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.
Rehefa avy nanondro ny ora momba ny lalàn’ny Alahady tamin’ny alalan’ny tandindon’ny “kapoka manafotra” i Isaia, dia miresaka ny tahotra sy ny tebiteby mitohy ao amin’ireo izay nanao fanekena tamin’ny fahafatesana izy.
And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.
Ary hovàna ny fanekenareo amin’ny fahafatesana, ary tsy haharitra ny fifanarahanareo amin’ny helo; raha mandalo ilay loza manafotra, dia ho voahitsakitsany ianareo. Hatramin’ny fotoana hiaingany dia hisambotra anareo izany; fa isa-maraina no handalovany, andro aman’alina; ary ho fahoriana ihany ny hahatakatra ny tatitra. Isaia 28:18, 19.
The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.
Ny fahatakarana ny fitomboan’ny fahalalana, izay asehon’ny firavak’i Miller, dia tsy ho azo intsony amin’izany fotoana izany; nefa ny “fahatakarana” ny tatitra momba ny krizin’ny lalàn’ny Alahady izay mandroso no hampahafantatra fa nofoanana ny fanekeny tamin’ny fahafatesana. Ireo izay niery “teo ambanin’ny lainga” dia hahafantatra amin’izay fa “Jehovah Tompo” no nametraka “tao Ziona ho fanorenana vato iray, vato voazaha toetra, vato fehizoro saro-bidy, fanorenana mafy orina,” kanefa ho tara loatra izany. Ny lainga izay niafenany nandritra ny fandrosoany namakivaky ny tantara dia hofafàna amin’izay. Maro amin’ireo lainga miharihary ireo no mora fantarina ao amin’ny fahitana ny amin’ny Reniranon’i Ulai.
The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.
Ny Millerita, araka ny fifanarahan’izany amin’ny fahatakaran’izy ireo ny Daniela toko faharoa, dia namantatra ireo fanjakana ao amin’ny Daniela valo ho ireo fanjakana ihany izay aseho ao amin’ny toko fahafito. Ny fanavahana ny toko roa dia izao: ny toko fahafito no maneho ny lafiny ara-politikan’ireo fanjakana, ary ny toko fahavalo no maneho ny lafiny ara-pivavahan’ireo fanjakana. Noho izany antony izany, ny Daniela toko fahavalo dia aseho amin’ny voambolana momba ny fitoerana masina.
Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.
Ny toko fahavalo ao amin’i Daniela dia mampiasa tandindon’ny fitoerana masina hanehoana ireo fanjakana; kanefa simba avokoa ny tandindon’ny fitoerana masina rehetra aseho ao amin’io toko io, ka izany no manamarika ny fahasamihafana misy eo amin’ny fivavahana marina an’i Kristy sy ny fivavahana sandokan’i Satana. Ny ondrilahy dia biby nampiasaina ho fanatitra tao amin’ny fitoerana masin’Andriamanitra, nefa ny fanatitra rehetra tao amin’ny fitoerana masina dia tsy maintsy lavorary. Ilay ondrilahy ao amin’ny toko fahavalo dia tsy mendrika hampiasaina ho fanatitra tao amin’ny fitoerana masin’Andriamanitra, satria tsy nitovy ireo tandrony.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Dia nanozongozoko ny masoko aho ka nahita; ary indro, nisy ondrilahy iray nitsangana teo anoloan’ny ony, nanana tandroka roa; ary avo ireo tandroka roa ireo; nefa ny iray avo noho ny iray, ary ilay avo kokoa no nitsiry tatỳ aoriana. Daniela 8:3.
A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.
Ny ondrilahy iray nanana tandroka roa tsy mitovy halava dia tsy ho nekena ho fanatitra tao amin’ny fitoeran’Andriamanitra masina; nefa ny tandindona eto dia tsy an’ny fivavahana marina avy amin’Andriamanitra, fa an’ny fivavahana sandoka avy amin’i Satana, dia ny fanompoan-tsampy. Ny fanjakana manaraka dia naseho tamin’ny osilahy, izay fanatitra ao amin’ny fitoerana masina koa; nefa indray, voaolana ny osilahy, satria nanana tandroka teo anelanelan’ny masony izy, ka tsy nanana ilay firindrana mitovy sy fahatanterahana takina amin’ny fanatitra ao amin’ny fitoerana masina.
And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.
Ary raha mbola nandinika aho, indro, nisy osilahy lahy avy tany andrefana tonga teo ambonin’ny tany rehetra, nefa tsy nikasika ny tany akory; ary ilay osilahy dia nanana tandroka lehibe teo anelanelan’ny masony. Daniela 8:5.
Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.
Tamin’ny farany dia tapaka ilay tandroky ny osilahy ka niteraka tandroka efatra, izay manaisotra azy koa tsy ho azo ekena ho fanatitra ao amin’ny fitoeran’Andriamanitra.
Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.
Koa dia tonga lehibe indrindra ny osilahy lahy; ary raha mbola nahery izy, dia tapaka ilay tandroka lehibe; ary nisolo azy no nipoiran’ny tandroka efatra malaza, nitodika ho amin’ny rivotra efatry ny lanitra. Daniela 8:8.
Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.
Ny toko faha-valon’i Daniela dia manomboka nefa tsy asiana tandindona ilazana ny fanjakan’i Babylona. Efa naorina ara-Baiboly sahady i Babylona, ilay fanjakana voalohany ao amin’ny faminanian’ny Baiboly, teo ambonin’ny vavolombelona roa ao amin’ny toko faharoa sy ny toko fahafito; kanefa ao amin’ny toko fahavalo dia afenina amin’ny fikasana i Babylona mba hanasongadinana ilay toetra ara-paminaniana momba ny fahefana papaly izay mandray ratra mahafaty nefa sitrana ihany amin’ny farany. Mandritra ny fotoana manomboka amin’ny ratra mahafaty nahazo azy ka hatramin’ny fahasitranany, dia afenina, na adino, ara-paminaniana ny fahefana papaly. Io fanafenana io koa dia nasehon’ny fanesorana ny fanjakan’i Nebokadnezara ary taorian’izany dia naverina taminy indray.
Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.
Ny toko fahavalo ao amin’i Daniela dia manomboka amin’ny tandindona mivantana ny fanjakana faharoa amin’ny fampidirana ny ondrilahy lahy izay maneho ny fanjakan’ny Medo-Persia, ary manaraka izany ny osilahy lahy simba izay maneho ny fanjakan’i Gresy. Avy eo, avy amin’ny iray amin’ireo rivotra efatra izay nivakivakian’ireo tandroka efatr’i Gresy, dia hitan’i Daniela ny tandroka kely iray izay maneho ny fanjakana fahefatr’i Roma. Ny tandroka kely dia maneho ireo dingana roa samy hafa amin’i Roma, izay aseho ao anatin’ny andininy efatra. Roma jentilisa dia asehon’ny tandroka kely amin’ny maha-lahy, ary Roma papaly kosa amin’ny maha-vavy ny tandroka kely.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
Ary avy tamin’ny iray tamin’ireo no nivoaka tandroka kely iray, izay nitombo fatratra dia fatratra nankany atsimo sy nankany atsinanana ary nankany amin’ilay tany mahafinaritra. Ary nitombo izy, hatramin’ny nahatratra ny antokon’ny lanitra aza; ka ny sasany tamin’izany antoko izany sy tamin’ny kintana dia nazerany tamin’ny tany, ary nohitsakitsahiny. Eny, nanandratra tena izy hatramin’ny nahatratra ny Andrianan’ny antoko aza; ary tamin’ny alalany no nanesorana ny fanatitra isan’andro, ary nazerany ny fitoeran’ny fitoerany masina. Ary nisy antoko nomena azy hanohitra ny fanatitra isan’andro noho ny fahadisoana; ka nariany tamin’ny tany ny fahamarinana; ary nanao izy ka nahomby. Daniela 8:9–12.
The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.
Ilay tandroka kely avy any Roma izay miditra ao amin’ny fitantarana ao amin’ny andininy fahasivy dia aseho amin’ny endrika lahy; ary avy eo, ao amin’ny andininy fahafolo, ilay tandroka kely dia aseho amin’ny endrika vavy; avy eo, ao amin’ny andininy fahiraika ambin’ny folo, ilay tandroka kely dia aseho amin’ny endrika lahy; ary avy eo, ao amin’ny andininy faharoa ambin’ny folo, ilay tandroka kely dia aseho indray amin’ny endrika vavy.
Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.
Toko fahavalo ao amin’i Daniela dia manafina ny fanjakana voalohany; avy eo, ny fanjakana roa manaraka dia aseho ho bibidia ao amin’ny fitoerana masina izay efa simba; ary ny fanjakana fahefatra kosa dia aseho amin’ny alalan’ny tandroka iray. Ara-paminaniana dia voahozongozona io tandroka io, satria miseho ho lehilahy izy, avy eo ho vehivavy, avy eo ho lehilahy, ary avy eo ho vehivavy.
The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.
Ny vehivavy tsy hitafy izay an’ny lehilahy, ary ny lehilahy tsy hitafy fitafian’ny vehivavy; fa izay rehetra manao izany dia fahavetavetana eo anatrehan’i Jehovah Andriamanitrao. Deoteronomia 22:5.
The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.
Ny fisehoan’ilay tandroka kely amin’ny endrika lahy, dia an’ny Roma jentilisa, ka hita ao amin’ny andininy faha-sivy sy faha-iraika ambin’ny folo; ary ny fisehoan’ilay tandroka kely amin’ny endrika vavy, dia an’ny Roma papaly, ka hita ao amin’ny andininy faha-folo sy faha-roa ambin’ny folo. Ny maha-lahy na maha-vavy ilay tandroka kely dia fantatra amin’ny fandinihana ny tenin’i Daniela eo amin’ny ambaratongan’ny lahatsoratra tany am-boalohany, zavatra izay tsy azon’i Miller nojerena, satria Cruden’s Concordance ihany no nampiasainy, ary Cruden’s Concordance dia tsy manome fampahalalana momba ny fiteny tany am-boalohany. Ny fifandimbiasan’ny maha-lahy sy maha-vavy manerana ireo andininy efatra ireo dia fantatry ny mpandika ny Baiboly King James, ary notehiriziny tao amin’ilay andalana izany maha-lahy sy maha-vavy izany, raha fantatrao izay tokony hotadiavina.
The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:
Nahafantatr’ireo mpandika teny ny fanavahana misy eo amin’ilay tandroka kely lahy sy ilay tandroka kely vavy ao amin’ny andininy sivy ka hatramin’ny roa ambin’ny folo, ary nasehony izany fanavahana izany tamin’ny teny hoe “it.” Ny teny hoe “it” dia ampiasaina amin’ilay tandroka kely rehefa amin’ny endrika vavy izy. Jereo Daniela toko faha-valo, andininy faha-folo:
And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.
Ary nitombo dia lehibe izany, hatramin’ny tafiky ny lanitra aza; ary ny sasany tamin’izany tafika izany sy tamin’ireo kintana dia nazerany tamin’ny tany, ka nohitsakitsahiny. Daniela 8:10.
It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:
Nanjary lehibe izy, ary nampianjera izy, ka izany no amantarana fa ilay tandroka kely dia ilay vehivavy. Hoy ny andininy faha-roa ambin’ny folo:
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.
Ary nisy tafika nomena azy hanohitra ny fanatitra isan’andro noho ny fahadisoana; ary nariany tamin’ny tany ny fahamarinana; ka nanao araka izay sitrany izy, sady nahomby. Daniela 8:12.
In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.
Ao amin’ny andininy faha-roa ambin’ny folo, dia nampiana ny teny hoe “him”, ary tsy maneho araka ny marina ilay tandroka kely izany, satria ilay tandroka kely ao amin’ilay andininy dia asongadina indroa ho “it”, ka maneho ny maha-vavy azy. Mazava ho azy fa fantatry ny mpandika teny ny fanavahana ny lahy sy ny vavy nataon’i Daniela, nefa tsy azony antoka izay nokasain’i Daniela hambara, ka niezaka izy ireo hanao an’ilay tandroka kely ao amin’ilay andininy ho lahy amin’ny alalan’ny fanampiana ilay teny natao sora-mandry hoe “him”, kanefa tsy tohanan’ny tena tenin’i Daniela izany. Ny teniny dia manondro ilay tandroka kely ho vavy, ary “it” (ilay tandroka kely vavy) no nanipy ny fahamarinana tamin’ny tany, ary “it” (ilay tandroka kely vavy) no nanao ka nahomby.
In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.
Ao amin’ny andininy fahasivy, ny teny hoe “tandroka kely” dia amin’ny lahy, ary maneho an’i Roma jentilisa. Nivoaka avy tamin’ny iray tamin’ireo “rivotra efatra” izay nihalevonan’ny Fanjakana Grika izy. Ao amin’ilay andininy, mifanaraka amin’ny tantara, i Roma jentilisa dia naharesy faritra ara-jeografia telo raha nandray ny toerany teo ambonin’ny seza fiandrianan’ny tany.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Ary avy tamin’ny iray tamin’ireo no nivoahan’ny tandroka kely anankiray, izay nitombo indrindra ka nihanalehibe dia nihanitombo ho amin’ny atsimo sy ho amin’ny atsinanana ary ho amin’ilay tany mahafinaritra. Daniela 8:9.
In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”
Ao amin’ny andininy fahiraika ambin’ny folo (izay ahitana ny iray amin’ireo sehatra iadian-kevitra lehibe momba ny hoe “ny isan’andro”), ny tandroka kely dia aseho amin’ny hoe “izy,” “azy,” ary “ny azy.”
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Eny, nanandratra ny tenany izy ka tonga hatramin’ny Andrianan’ny tafika; ary tamin’ny alalany no nanesorana ny fanatitra isan’andro, ary narodana ny fitoeran’ny fitoerany masina. Daniela 8:11.
We will continue this study in the next article.
Hanohy izao fandalinana izao isika ao amin’ny lahatsoratra manaraka.
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Ny foto-kevitra rehetra ao amin’ny tenin’Andriamanitra dia samy manana ny toerany, ary ny zava-misy rehetra dia samy manana ny heviny. Ary ny rafitra manontolo, amin’ny famolavolana azy sy amin’ny fanatanterahana azy, dia mijoro ho vavolombelon’ny Mpamorona azy. Rafitra toy izany dia tsy misy saina hafa afa-tsy ny an’ny Ilay Tsy Manam-petra no afaka namorona na nanao azy.” Education, 123.