The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.
Ang pagdami ng kaalaman na nalikha nang ang pangitain tungkol sa Ilog ng Ulai ay mabuksan noong 1798 ay nagbunga ng isang proseso ng pagsubok na umabot sa kasukdulan nito sa kilusan ng Sigaw sa Hatinggabi noong 1844. Ang Sigaw sa Hatinggabi ng mga huling araw, na binubuksan ngayon, ay inilarawan ng kasaysayang iyon, at kabilang dito ang mismong kaparehong mga katotohanang pansubok ng kasaysayang iyon, sapagkat ang mensahe ng Sigaw sa Hatinggabi na binubuksan ngayon ay isang pagsasauli ng mga hiyas ni Miller.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“Ireo fahamarinana izay noraisintsika tamin’ny 1841, ’42, ’43, ary ’44 dia tokony hianarana sy hotorina ankehitriny. Ny hafatry ny anjely voalohany sy faharoa ary fahatelo dia hotorina amin’ny feo mahery amin’ny andro ho avy. Homena izany amin’ny fahavononana lalina sy amin’ny herin’ny Fanahy.” Manuscript Releases, boky faha-15, 371.
The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.
Ny lohahevitra fototry ny hafatra ara-paminaniana momba ny Antso Mamatonalina amin’izao androntsika izao dia ny anjara asan’ny finoana silamo amin’ny loza fahatelo. Ireo loza telo avy amin’ny finoana silamo dia samy aseho eo amin’ireo takela-bato roa ao amin’i Habakoka avokoa. Ny hafatry ny Antso Mamatonalina amin’ny andro farany dia nanomboka nohalalahina tamin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020, rehefa tonga ny fotoana fiandrasana amin’ny andro farany. Tahaka ny hafatry ny Antso Mamatonalina tamin’ny tantaran’ny Millerita, ny hafatry ny andro farany dia mivoatra tsikelikely mandra-pahatongany eo amin’ilay teboka asehon’ny fivoriana an-toby tao Exeter. Amin’izany fotoana izany dia na manana ny diloilo ny virijina, na tsy manana izy.
Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.
Ny fanambaran’i Isaia ny loza manjo ireo lehilahy mpaniratsira izay manapaka ny vahoakan’i Jerosalema dia manondro fa ny fahitana dia tonga tamin’ireo mpimamo tao Efraima tahaka ny boky voaisy tombo-kase. Ao amin’ny andalan-tenin’i Isaia, ny asa fanovàna tandindona satanika ho tandindona araka an’Andriamanitra, araka izay efa notanterahina teo amin’ny tantaran’ny Advantisma, dia heverina ho toy ny tanimanga eo an-tanan’ny mpanefy vilany. Izany asa izany dia ny fametrahana ny famaritana ny hoe “ny isan’andro,” ho tandindon’i Kristy, nefa izy dia tandindon’i Satana. Rehefa nampiasa ny teny hoe “tamid” i Daniela ho tandindon’ny fanompoan-tsampy, dia nofidiny izany teny izany noho ny tanjona tandindon-javatra, satria ny hevitry ny teny dia hoe “mitohy mandrakariva”.
There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.
Misy hery telo izay mitarika izao tontolo izao ho any Armagedona, ary ny voalohany amin’ireo hery telo ireo dia ny dragona (fivavahan-tsampy). Ny dragona dia nanomboka ny adiny tamin’Andriamanitra tany an-danitra. Ary ny dragona dia manohy izany ady izany mandra-pahatongan’ny faran’ny arivo taona, izay amin’izany no handringanana azy tanteraka amin’ny farany.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.
Ary rehefa tapitra ny arivo taona, dia hovahana hiala amin’ny tranomaiziny Satana, ka hivoaka hamitaka ny firenena izay any amin’ny vazan-tany efatra, dia Goga sy Magoga, mba hanangona azy ho amin’ny ady; ary ny isany dia tahaka ny fasiky ny ranomasina. Ary niakatra nanerana ny velaran’ny tany izy, ka nanodidina ny tobin’ny masina sy ilay tanàna malala; dia nisy afo nidina avy tamin’Andriamanitra avy any an-danitra ka nandany azy. Ary ny devoly izay namitaka azy dia natsipy tany amin’ny farihy afo sy solifara, izay misy ny bibidia sy ilay mpaminany sandoka koa; ary hampahorina andro aman’alina mandrakizay mandrakizay izy. Apokalypsy 20:7–10.
The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.
Ilay bibidia (ny fahefan’ny papa) izay faharoa amin’ireo hery telo mitarika izao tontolo izao ho any Armagedona, ary ilay mpaminany sandoka (Etazonia) izay fahatelo amin’ireo hery telo ireo, dia samy niseho teo amin’ny tantara taorian’ny tantaran’ny hazo fijaliana, ary samy ho levona amin’ny Fiavian’i Kristy Fanindroany.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
Dia nosamborina ilay bibidia, ary niaraka taminy ilay mpaminany sandoka, izay nanao fahagagana teo anatrehany, ka tamin’izany no namitahany ireo izay nandray ny mariky ny bibidia sy ireo izay niankohoka tamin’ny sariny. Izy roa lahy ireo dia natsipy velona ho ao anatin’ny farihy afo mirehitra amin’ny solifara. Apokalypsy 19:20.
When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.
Rehefa no nifidy ny teny hebreo hoe “continual” ho mariky ny fivavahan-tsampy (Satana), dia nifidy teny iray izay nanondro fa i Satana no ilay niady tsy an-kijanona tamin’Andriamanitra hatrany. Ny hery roa hafa kosa dia miasa ao amin’ny adiny hanohitra an’Andriamanitra mandritra ny fe-potoana voafaritra ihany. Ny safidin’i Daniela ny teny hoe “tamid” (continual) dia niniana natao, ary marina.
As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:
Rehefa mitohy manomboka amin’ny toko faha-valo amby roa-polo ka hatramin’ny toko faha-telo-polo ny fitantaran’i Isaia ny loza manjo ireo izay nandatsahan’ny Tompo fanahy mahatoritory lalina sy nanakimpiany ny masony, dia voasorany hoe:
Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.
Koa mandehana ianao ankehitriny, soraty eo anoloan’izy ireo eo amin’ny vato fisaka izany, ary soraty ao amin’ny boky, mba ho amin’ny andro ho avy mandrakizay doria izany: Fa vahoaka mpiodina izao, zanaka mpandainga, zanaka izay tsy mety mihaino ny lalàn’i Jehovah; izay milaza amin’ny mpahita hoe: Aza mahita; ary amin’ny mpaminany hoe: Aza maminany zavatra mahitsy aminay; zavatra malefaka no teneno aminay, fitaka no maminania; mialà amin’ny lalana, mivilia hiala amin’ny aleha, esory tsy ho eo anoloanay ny Iray Masin’ny Isiraely. Koa izao no lazain’ny Iray Masin’ny Isiraely: Satria manamavo izao teny izao ianareo ka matoky ny fampahoriana sy ny fitaka ary miankina amin’izany, dia ho tonga aminareo toy ny triatra efa mby hianjera izao heloka izao, izay mibontsina eo amin’ny manda avo, ka tampoka dia tampoka no ahatongavan’ny faharavany. Ary hovakiny toy ny famakiana ny vilanin’ny mpanefy tanimanga izay potipotehina izany; tsy hiantra izy, ka tsy hisy ho hita amin’ny vakiny na dia sombin-javatra akory aza hakana afo avy eo am-patana, na hanovozana rano ao an-davaka. Fa izao no lazain’ny Tompo Jehovah, Ilay Iray Masin’ny Isiraely: Amin’ny fibebahana sy ny fiadanana no hamonjena anareo; amin’ny fahanginana sy ny fitokiana no ho herinareo; nefa tsy nety ianareo. Isaia 30:8–15.
The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.
Ny “latabatra” izay voasoratra dia ireo latabatry ny Habakoka toko faharoa, izay natao mba hahafahan’izay mamaky azy “mihazakazaka” sy mampiely ny hafatra. Ny “boky” izay nanoratra “fanamarihana” momba ny “latabatra” dia Habakoka. Ny “latabatra” avy ao amin’ny “bokin’i” Habakoka dia maneho fizahan-toetra izay mampiseho “vahoaka mpiodina, zanaka mpandainga, zanaka izay tsy mety mihaino ny lalàn’i Jehovah.” Ny “vahoaka mpiodina” izay mandà tsy “hihaino” dia ireo ao amin’i Jeremia izay mandà tsy hihaino ny feon’ny trompetran’ny mpiambina.
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
Ary izaho nanendry mpiambina teo amboninareo ka nanao hoe: Henoy ny feon’ny trompetra. Fa hoy izy ireo: Tsy hihaino izahay. Jeremia 6:17.
The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.
Ny mpikomy dia ireo ao amin’ny tantaran’i Isaia ary koa ao amin’ny tantaran’i Kristy izay tsy nety nihaino.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Ary hoy Izy nanao hoe: Mandehana, ka lazao amin’ity firenena ity hoe: Mihainoa tokoa, nefa aza mahafantatra; ary mijere tokoa, nefa aza mahatsinjo. Ataovy matavy ny fon’ity firenena ity, ary ataovy mavesatra ny sofiny, ka tampeno ny masony; fandrao mahita amin’ny masony izy, sy mandre amin’ny sofiny, ka mahalala amin’ny fony, dia hibebaka ka ho sitrana. Isaia 6:9, 10.
Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.
Ny mpikomy marenina ao amin’i Isaia dia afaka “mandre”, nefa tsy “mandre”, ary ny fandavany ny “handre” no manambara fa izy ireo dia “tsy mahalala”. Ireo no ratsy fanahy ao amin’i Daniela, izay virijina adala ao amin’i Matio koa, izay tsy mahalala ny fitomboan’ny fahalalana aseho eo amin’ny “latabatra” izay voasoratra ao amin’ny “boky” nosoratan’i Habakoka. Raha mba hihaino ny mpikomy marenina ao amin’i Isaia, dia ho afaka hiova fo sy ho sitrana izy; nefa matavy ny fony, ka tsy afaka mahalala ny hafatry ny Antso Amin’ny Mamatonalina izy. Jesosy dia nanome vavolombelona faharoa momba ireo mpikomy marenina.
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.
Ary ny mpianatra nanatona ka nanao taminy hoe: Nahoana Hianao no miteny aminy amin’ny fanoharana? Ary Izy namaly ka nanao taminy hoe: Satria ianareo no nomena hahalala ny zava-miafina ny amin’ny fanjakan’ny lanitra, fa izy kosa tsy nomena. Fa izay manana no homena, ary hanam-be izy; fa izay tsy manana kosa, na dia izay ananany aza dia halaina aminy. Ary noho izany no itenenako aminy amin’ny fanoharana; satria mahita izy, nefa tsy tena mahita; ary mandre izy, nefa tsy mihaino, sady tsy mahafantatra. Ary tanteraka aminy ny faminanian’Isaia, izay manao hoe: Ny fihainoana no handrenesanareo, nefa tsy ho azonareo; ary ny fahitana no ho hitanareo, nefa tsy ho tsapanareo; fa efa matavy ny fon’ity firenena ity, ary ny sofiny efa lalodalovana amin’ny fandrenesana, ary ny masony efa nakimpiny; fandrao hahita amin’ny masony izy, sy handre amin’ny sofiny, ary hahafantatra amin’ny fony, ka hibebaka, dia hahasitrana azy Aho. Fa sambatra ny masonareo, satria mahita; ary ny sofinareo, satria mandre. Fa lazaiko aminareo marina tokoa fa mpaminany sy olo-marina maro no naniry hahita izao zavatra hitanareo izao, nefa tsy nahita; ary handre izao zavatra renareo izao, nefa tsy nandre. Matio 13:10–17.
The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.
Ny hendry dia mahatakatra ny zava-miafina ao amin’ny fanoharana, dia ny fahamarinana izay aseho andalana manaraka andalana. Sambatra ny hendry, fa mahita sy mandre izy; ary ny hendry sy ny sambatra dia samy aseho ao amin’ny Daniela toko faharoa ambin’ny folo. Ny “hendry” dia ireo izay mahatakatra (amin’ny fony) ny fitomboan’ny fahalalana, izay asehon’ny “latabatra” voalaza ao amin’ny “bokin’i” Habakoka, ary ny “sambatra” kosa dia ireo izay miandry.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:9–13.
Ary hoy Izy nanao hoe: Mandehana amin’ny lalanao, ry Daniela; fa voahidy sy voaisy tombo-kase ny teny mandra-pahatongan’ny andro farany. Maro no hodiovina sy hatao fotsy ary hosedraina; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Ary hatramin’ny andro hanesorana ny fanatitra isan’andro sy hampitsanganana ny fahavetavetana mahavery, dia hisy arivo roa amby roan-jato sy sivifolo andro. Sambatra izay miandry ka tonga amin’ny arivo telon-jato sy dimy amby telo-polo andro. Daniela 12:9–13.
The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.
Ny Millerites dia nahatakatra tsara fa ny andro arivo sy telonjato amby dimy amby telopolo dia nanomboka tamin’ny fotoana nanesorana ny fanompoan-tsampy (“ny isan’andro”), tamin’ny taona 508. Ny fitahiana dia nampanantenaina ho an’ireo izay niandry tamin’ny taona 1843. Ny teny hoe “cometh” ao amin’ilay andalan-teny dia midika hoe “mikasika.” Ny taona 1843 dia “nikasika” ny taona 1844 rehefa nifarana izy. Rehefa nifarana ny taona 1843, dia tonga ny “fotoana fiandrasana” ao amin’i Habakoka, ary nambara ny fitahiana ho an’ireo izay niandry araka izay nandidiana tao amin’ny “boky” izay nanamarika ny “takela-bato.” Ny “bokin’i” Habakoka dia nandidy ireo olona mba “hiandry” ny fahitana.
Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.
Daniela dia mamantatra ny tantaran’ny taona 1798 (ny fotoan’ny farany), izay nisokafan’ny bokiny, ary tamin’izany no nipoiran’ny dingam-pitsapana telo sosona (nodiovina, sy natao fotsy, ary nozahan-toetra). Tamin’ny fanehoana ny tantara miafina momba ireo kotro-baratra fito no nahatongavan’izany dingana izany tamin’ny famaranana azy. Io tantara miafina io dia ireo mariky ny lalana telo an’ny fahamarinana, izay asehon’ny fahadisoam-panantenana voalohany, ny hafatry ny Antso Amin’ny Mamatonalina ary ny fahadisoam-panantenana lehibe. Ny fitahiana amin’ny fahatongavana amin’ny fahadisoam-panantenana voalohany dia maneho dingam-pitsapana telo sosona amin’ny faran’ny tantaran’ny 1798 ka hatramin’ny 1844.
The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.
Ny tantara nanomboka tamin’ny 1798 ka hatramin’ny fahadisoam-panantenana lehibe tamin’ny 1844 dia tandindon’ny tantara nanomboka tamin’ny 1989 ka hatramin’ny lalàn’ny Alahady izay efa ho avy tsy ho ela. Misy fitahiana nampanantenaina ho an’izay miandry ny fahitana izay nanomboka nihemotra tamin’ny fahadisoam-panantenana voalohany. Ireo “hendry” ao amin’ny Daniela toko faha-roa ambin’ny folo dia ireo izay “sambatra” sady “miandry.” Ny ratsy fanahy kosa dia ireo izay tsy “mihaino” amin’ny fony, ary izay tsy “mahita.” Ny traikefa manontolon’ny hetsika Millerita dia voafintina ao amin’ireo andininy efatra ao amin’ny Daniela, ary ireo andininy ireo koa dia maneho ny tantaran’ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efa-polo sy efatra arivo.
The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”
Ny tantara masina aseho ao amin’ireo andininy efatra ireo dia miorina amin’ny fahatakarana ny fitomboan’ny fahalalana izay naseho teo amin’ny takelak’i Habakoka, sy ny fitomboan’ny fahalalana izay nambaran’i Jesosy raha nampianatra tamin’ny fomba andalana manampy andalana Izy. Fanoharana nifandimby no natolony, mba hanazavana ny zava-miafin’ny faminaniana amin’“ny hendry”. “Ny ratsy fanahy” ao amin’ny Daniela 12 dia tsy mahafantatra, ary ao amin’ny 2 Tesaloniana, toko faha-2, ny tsy fahafantarany dia aseho ho fankahalana ny fahamarinana, izay mitondra fitaka mahery. Ny fahamarinana izay tsy tian’ny ratsy fanahy ao amin’ny taratasin’i Paoly dia “ny isan’andro,” ary ao amin’ireo andininy efatra ao amin’i Daniela, ny fahamarinan’ny faminaniana izay voatondro manokana dia “ny isan’andro.”
Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.
Nilaza tamin’ny mpianatra Jesosy fa sambatra izy ireo, ary tamin’ny fanaovany izany dia nampifanohitra azy ireo tamin’ireo ao amin’i Isaia izay nandà tsy hahita sy tsy hahare, mba hiovany fo. Ireo izay sambatra ao amin’ny Daniela toko faharoa ambin’ny folo dia ireo izay miandry. Ny andininy efatra ao amin’ny Daniela toko faha-roa ambin’ny folo, ary koa ny fahatanterahan’ireo andininy ireo teo amin’ny tantaran’ny Millerita, ary koa ny fampitahana ao amin’i Isaia amin’ny sokajin’olona iray izay nandà tsy hahare sy hahita, ary koa ilay fanavahana mitovy indrindra nataon’i Kristy ny amin’ireo sokajy roa ireo, dia samy manondro mialoha ny tantara miafin’ny kotrokorana fito izay tonga tamin’ny 18 Jolay 2020. Ny fizahan-toetra farany teo amin’ny tantaran’ny Millerita izay nanomboka tamin’ny fahadisoam-panantenana voalohany dia averina ankehitriny. Ny sasany hahita, ary ny hafa handà tsy hahita.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Ny hafatra rehetra nomena nanomboka tamin’ny 1840–1844 dia tsy maintsy hatao manan-kery ankehitriny, satria maro ny olona no very lalana. Ny hafatra dia tsy maintsy hoentina any amin’ny fiangonana rehetra.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Hoy Kristy nanao hoe: “Sambatra ny masonareo, fa mahita; ary ny sofinareo, fa mandre. Fa lazaiko aminareo marina tokoa: maro ny mpaminany sy ny marina no naniry hahita izay hitanareo, nefa tsy nahita; ary handre izay renareo, nefa tsy nandre” [Matio 13:16, 17]. Sambatra ny maso izay nahita ireo zavatra izay hita tamin’ny 1843 sy 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Nomena ny hafatra. Ary tsy tokony hisy hataka andro amin’ny famerenana ilay hafatra, satria tanteraka ny famantarana ny andro; tsy maintsy vita ny asa famaranana. Hisy asa lehibe hotanterahina ao anatin’ny fotoana fohy. Tsy ho ela dia hisy hafatra homena araka ny fanendren’Andriamanitra, ka hitombo ho antso mafy izany. Ary amin’izany i Daniela dia hijoro amin’ny anjarany, hanome ny fijoroany ho vavolombelona.” Manuscript Releases, volume 21, 437.
William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.
I William Miller dia notarihin’ny anjely mba hahatakatra fa ny “fanatitra isan’andro” dia tandindon’i Roma mpanompo sampy. Sister White dia nanamafy mivantana fa marina izy tamin’izany fahatakarana izany. Izany fahatakarana izany, izay naseho teo amin’ireo “takela-bato” voalaza ao amin’ny “bokin’i” Habakoka, dia “ho amin’ny andro ho avy.” Ny fanokafana ilay “boky” voaisy tombo-kase dia mampiseho “zanaka mpikomy sady mandainga”. Ny “zanaka” dia tandindon’ny taranaka farany, koa ny “andro ho avy,” ao amin’ny andalan-tenin’i Isaia, dia marihina manokana ho amin’ny andro faran’ny fitsarana famotopotorana.
Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.
Ambaran’i Isaia fa ireo “zanaka mpandainga” dia handà ny hafatra ara-paminaniana aseho eo ambonin’ny “latabatra” izay voasoratra ao amin’ny “boky”; fa hoy izy ireo “amin’ny mpahita: Aza mahita; ary amin’ny mpaminany: Aza maminany aminay ny marina; lazao aminay ny zavatra mandamaka, maminania fitaka.” Tamin’ny 1863 dia nanomboka dingana miha-mitombo ny Advantisma Laodiseana tamin’ny fanatanterahana ny fangatahan’ireo zanaka mpandainga. Izany asa izany dia asehon’i Isaia ho fandavana ny lalana fahiny, dia ny fanorenana Millerita; fa hoy izy ireo: “Mialà amin’ny lalana, mivilia hiala amin’ny sori-dalana, esory tsy ho eo anoloanay ny Iray Masin’ny Isiraely.” Ny sori-dalana, izay lalana, dia ireo lalana fahinin’i Jeremia.
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, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.
Izao no lazain’i Jehovah: Mitsangàna eo amin’ny làlana ianareo, ka jereo, ary anontanio ny amin’ny làlana fahiny, dia izay misy ny làlana tsara, ka mandehana eo aminy; ary dia hahita fitsaharana ho an’ny fanahinareo ianareo. Fa hoy izy ireo: Tsy handeha eo izahay. Jeremia 6:16.
The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.
Ny fandavan’ireo “zanaka mpandainga” ny “lalana fahiny” an’i Jeremia dia fandavana ny hafatry ny Antso amin’ny Misasakalina, izay no ahitana ny “fitsaharana”, izay ihany koa ilay “fitsaharana sy famelombelomana” izay tsy nety nohenoin’izy ireo tao amin’i Isaia, izay ihany koa no famelombeloman’ny hafatry ny ranonorana aoriana. Io hafatra io dia ny hafatry ny Antso amin’ny Misasakalina, izay aseho ao amin’ny tantaran’ny Millerita ary sary aseho eo ambonin’ireo “takela-bato” izay voamarika ao amin’ny “boky” iray. Ny fandavan’ireo zanaka mpandainga ny hafatry ny Antso amin’ny Misasakalina dia asehon’ny faniriany “hampitsahatra ny Iray Masin’ny Isiraely tsy ho eo anoloany”. Ny fahitana voalohany nomena an’i Ellen White, izay azo antoka fa hampiasain’ny Alfa sy Omega hanehoana ny farany, dia manondro ny lalan’ny marina, manamarika ny mazava eo am-piandohany sy izay mitarika “ny hendry” ho amin’ny faran’ny lalana.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Nisy hazavana mamirapiratra napetraka teo aoriany, teo am-piandohan’ny lalana, izay nilazan’ny anjely tamiko fa ilay ‘antso tamin’ny misasakalina.’ Namirapiratra nanaraka ny lalana manontolo io hazavana io, ary nanome hazavana ho an’ny tongony, mba tsy ho tafintohina izy.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Raha nibanjina mafy an’i Jesosy izy ireo, Izay teo anoloany indrindra, nitarika azy ho any an-tanàna, dia voaaro izy. Kanjo tsy ela dia nisy sasany reraka, ka nanao hoe lavitra loatra ny tanàna, ary nanantena izy fa efa ho tafiditra tao taloha. Dia nampahery azy Jesosy tamin’ny fanandratana ny sandriny ankavanana be voninahitra; ary avy tamin’ny sandriny no nivoahan’ny fahazavana iray izay nanofahofa teny ambonin’ny antokon’ny advento, ka niantso mafy izy hoe: ‘Haleloia!’ Ny hafa kosa tamim-pahasahiana no nandà ilay fahazavana tao aoriany, ka nilaza fa tsy Andriamanitra no nitarika azy hivoaka hatrany amin’izany halavirana izany. Dia maty ilay fahazavana tao aoriany, ka namela ny tongony ho ao anatin’ny aizina tanteraka, ary tafintohina izy ka tsy nahita intsony ny marika sy Jesosy, dia latsaka niala tamin’ny lalana ho any amin’ilay izao tontolo izao maizina sy ratsy fanahy etsy ambany.” Christian Experience and Teachings of Ellen G. White, 57.
It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.
Izany no fahazavan’ny Antso amin’ny Mamatonalina tamin’ny fiandohana sy tamin’ny farany. I Jesosy (Ilay Masin’ny Isiraely) no tiany hajanona tsy ho eo anoloany intsony. Ny fahazavana avy amin’ny sandry ankavanan’i Jesosy be voninahitra no fahazavan’ny Antso amin’ny Mamatonalina, araka izay naseho teo amin’ny “takelaka” izay voamarika ao amin’ny “boky”. Ny fandavan’ireo “zanaka mpandainga” ny hafatry ny Antso amin’ny Mamatonalin’i Kristy sy ny lalana izay tokony hizorany, no nitondra ny fitsaran’Andriamanitra taminy raha nianjera niala tamin’ny lalana izy. Ilay “manda avo” izay vaky tampoka dia ny “manda” mampisaraka ny fiangonana sy ny fanjakana, izay rava amin’ny lalàn’ny Alahady ho avy tsy ho ela. Izany fitsarana izany dia tonga “tampoka amin’ny indray mipi-maso”, ary ho “toy ny famakiana ny fanaky ny mpanefy tanimanga izay vaky ho potipotika”. Izany no fitsarana mifandray amin’ny famadihana ambony ambany ilay tandindon’i Satana hoe “ny isan’andro”, ka amantarana azy ho tandindon’i Kristy.
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 29:16.
Fa ny fanodikodinana ataonareo dia hatao ho toy ny tanimanga eo an-tànan’ny mpanefy vilany tokoa; moa va ny asa hiteny ny amin’izay nanao azy hoe: Tsy izy no nanao ahy? na ny zavatra voaformy hiteny ny amin’izay namolavola azy hoe: Tsy nanan-tsaina izy? Isaia 29:16.
The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”
Ny “isan’andro” dia ilay fahamarinana ara-paminaniana izay mampifamatotra ireo andininy efatra ao amin’i Daniela roa ambin’ny folo, izay manondro ny fanavahana ny ratsy fanahy sy ny hendry. Ny “isan’andro” dia ilay fahamarinana halan’izay mandray fampiviliana mahery ao amin’ny 2 Tesaloniana. Ny “isan’andro” dia maneho ny fanirian’ireo “zanaka mpandainga” hampiala ny Iray Masin’ny Isiraely hiala amin’ny lalany. Ary ny saziny dia asehon’ny famakiana ny fanaky ny mpanefy vilany, ary izay sisa tavela dia fanoharana ny toetry ny fahaverezan’ireo virijina adala; fa amin’ireo tapany vaky sady sisa tavela amin’ilay fanaky ny mpanefy vilany voatorotoro dia “tsy hisy ho hita” “sombiny handraisana afo avy eo am-patana, na hanovozana rano amin’ny lavaka.”
Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.
Samy tandindon’ny Fanahy Masina na ny “afo” na ny “rano”, tahaka ny menaka ao amin’ny fanoharana ny amin’ireo virijina folo. Rehefa tonga tampoka ao anatin’ny indray mipi-maso ny Antso amin’ny Misasakalina, tahaka ny nitranga tamin’ny fivorian’ny toby tao Exeter tamin’ny Aogositra 1844, dia tsy ho hain’ireo “zanaka mpandainga” ny hahita menaka akory (rano na afo). Nantsoina izy ireo mba “hiverina” taorian’ilay fahadisoam-panantenana voalohany, tahaka an’i Jeremia, nefa tsy nety izy.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Hita ny teninao, ka dia nohaniko; ary ny teninao dia tonga fifaliana sy firavoravoan’ny foko tamiko; fa nantsoina tamin’ny anaranao aho, Jehovah Andriamanitry ny maro. Tsy nipetraka teo amin’ny fiangonan’ny mpaneso aho, na nifaly; nipetraka irery aho noho ny tananao; fa nofenoinao fahatezerana aho. Nahoana no maharitra mandrakariva ny fahoriako, ary tsy azo sitranina ny feriko, ka mandà tsy ho sitrana? Ho toy ny mpandainga amiko va Hianao, sy ho toy ny rano mety ritra? Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiko indray, ka hijoro eo anatrehako ianao; ary raha manavaka ny soa indrindra amin’ny ratsy ianao, dia ho tahaka ny vavako; aoka izy hiverina aminao, fa ianao kosa aza miverina aminy. Ary hataoko rindrina varahina mafy ho an’ity firenena ity ianao; ary hiady aminao izy, nefa tsy haharesy anao; fa momba anao Aho hamonjy sy hanafaka anao, hoy Jehovah. Ary hanafaka anao amin’ny tanan’ny ratsy fanahy Aho, ary hanavotra anao amin’ny tanan’ny mahery setra Aho. Jeremia 15:16–21.
Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.
I Jeremia dia maneho ireo izay niverina taorian’ilay fahadisoam-panantenana voalohany. Ireo izay niditra tamin’ny asa fanavahana “ny sarobidy amin’ny ratsy”, mba “hijoro eo anoloan’ny” Tompo sy ho tahaka ny “vavan’ny” Tompo. Ireo no asehon’i Daniela ao amin’ny toko fahasivy, ho toy ireo izay nahatakatra ny toetry ny fiparitahany, ary rehefa afaka izany dia nivavaka ilay vavaka ao amin’ny Levitikosy enina amby roa-polo. Ireo no asehon’i Daniela, Jeremia ary ireo mpiambina ao amin’i Habakoka, izay ampifanoherina amin’ny “zanaka mpandainga.” Ireo “zanaka mpandainga” ireo koa dia nantsoin’ilay “Irain’i Isiraely” raha nilaza Izy hoe: “amin’ny fiverenana sy ny fitsaharana no hamonjena anareo; amin’ny fahanginana sy ny fahatokiana no ho herinareo: nefa tsy nety ianareo.”
Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.
Ny firavak’i Miller dia ireo fahamarinana aseho eo amin’ny takelak’i Habakoka, izay maneho ny fitsapana amin’ny hafatry ny Antso Misasakalina, ka mamoaka sokajin’olona mpivavaka roa. Ny tandindon’ny fikomiana izay miseho manohitra ireo firavaka ireo dia “ny isan’andro.” Marina ny fahatakaran’i Miller momba “ny isan’andro,” nefa voafetran’ny tantara niainany ny fahalalany, ary ireo firavaka izay fanaony napetraka teo ambonin’ny latabatra teo afovoan’ny efitranony dia mamirapiratra avo folo heny ankehitriny mihoatra noho ny tamin’ny fotoana nametrahan’i Miller azy voalohany teo ambonin’ny latabany. Ao anatin’ny fitoeran-javatra lehibe kokoa izy ireo ankehitriny, satria io fitoeran-javatra io dia tsy ny Baiboly ihany intsony no asehony, tahaka ny tamin’ny andron’i Miller, fa ankehitriny kosa dia samy asehony avokoa na ny Baiboly na ny Fanahin’ny Faminaniana.
It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.
Ireo vavolombelona roa ireo no mamoaka ny fahazavana fitsapana amin’ny andro farany, ary ireo vavolombelona roa ireo ihany koa no lasa sehatra lehibe iadiana amin’ny andro farany. Hitan’i Miller izany ady izany, fa tamin’ny nofiny dia nalain’izy ireo ny vatam-patinany (ny Baiboly), ary notriatriariny. Jaona, izay misolo tena “ny hendry” amin’ny andro farany, dia “tany amin’ny nosy izay atao hoe Patmo, noho ny tenin’Andriamanitra sy ny filazana an’i Jesosy Kristy.” Nenjehina i Jaona noho izy nino ny hafatry ny Baiboly sy ny asa soratr’i Ellen White.
We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.
Ho tohizantsika ao amin’ny lahatsoratra manaraka ny fandinihana ireo fahamarinana izay asehon’ny fahitana ny amin’ny Ony Ulai, izay novohana tamin’ny taona 1798.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Tsy misy na inona na inona tokony hatahorantsika ny amin’ny ho avy, afa-tsy raha manadino ny fomba nitarihan’ny Tompo antsika sy ny fampianarany teo amin’ny tantarantsika taloha isika.” Life Sketches, 196.