We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”
Nofarananay lahatsoratra iray vao haingana tamin’ny andalan-teny nalaina avy ao amin’ny *Prophets and Kings* isika, izay nanamarihan’i Sister White fa Daniela dia nitady ny “hahazo ny fifandraisana nisy teo amin’ny fahababoana fitopolo taona, araka izay nambaran’i Jeremia mialoha, sy ny roa arivo sy telonjato taona izay reny tao amin’ny fahitana fa nambaran’ilay iraka avy any an-danitra fa tsy maintsy ho tapitra alohan’ny fanadiovana ny fitoeran’Andriamanitry ny lanitra.”
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.
“Tamin’ny alalan’ny fahitana iray hafa dia nisy fahazavana fanampiny nararaka tamin’ireo zava-hitranga amin’ny ho avy; ary tamin’ny famaranana io fahitana io no nandrenesan’i Daniela hoe: ‘ary nandre masina iray niteny aho, ary hoy ny masina iray tamin’ilay masina anankiray izay niteny: Mandra-pahoviana no haharetan’ny fahitana?’ Daniela 8:13. Ny valiny nomena hoe: ‘Roa arivo sy telon-jato hariva sy maraina; dia hodiovina ny fitoerana masina’ (andininy 14), dia nameno azy fahasahiranan-tsaina. Tamin-kafanam-po no nitadiavany ny hevitry ny fahitana. Tsy azony ny fifandraisan’ny fahababoana fito-polo taona, araka ny nambaran’i Jeremia mialoha, amin’ireo telo arivo sy telon-jato taona izay reny tao amin’ny fahitana nambaran’ilay iraka avy any an-danitra fa tsy maintsy handalo alohan’ny hanadiovana ny fitoerana masin’Andriamanitra. Nanome fanazavana ampahany azy ny anjely Gabriela; kanefa rehefa nandre ny teny hoe: ‘Ny fahitana … dia ho amin’ny andro maro,’ dia torana izy. ‘Izaho Daniela dia reraka,’ hoy izy manoratra ny amin’ny zavatra niainany, ‘ka narary andro vitsivitsy; rehefa afaka izany dia nitsangana aho ka nanao ny raharahan’ny mpanjaka; ary talanjona aho noho ny fahitana, nefa tsy nisy nahafantatra izany.’ Andininy 26, 27.” Mpaminany sy Mpanjaka, 553, 554.
The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.
Tsy tonga tamin’ny fahatakarana feno ny hafatra fototra izay notoriny mihitsy ny Millerita. Rehefa tonga ny fotoana izay nitadiavan’ny Liona avy amin’ny firenen’i Joda hanome fanazavana misimisy kokoa momba ny “fotoana fito”, dia nifindra ho amin’ny fanandramana Laodiseana izy ireo, ary fito taona tatỳ aoriana dia nolaviny tanteraka ny fahazavan’ny “fotoana fito”. Tsy hitany velively ny fifandraisana feno misy eo amin’ny fitopolo taona sy ny roa arivo sy telon-jato taona, izay nokatsahin’i Daniela tamim-pahazotoana ho fantatra. Daniela dia maneho ny vahoakan’Andriamanitra amin’ny andro farany.
The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.
Ny fananan’ny tany ny Sabatany dia ampahany amin’ilay fanekena nomena an’i Isiraely fahiny, izay nahitana ny didy momba ny fitsaharan’ny tany isaky ny taona fahafito. Nisy tao anatin’izany fanekena izany ny tsingerin’ny fito taona averina impito. Tafiditra tao koa ny famotsorana sy ny famerenana amin’ny tompony ny fananana ary ny mpanompo amin’ny fiafarana, dia amin’ny famaranana ireo tsingerina fito misesy misy fito taona avy (sivy amby efapolo taona), mandritra ny fankalazana antsoina hoe Jobily. Tsy nankatò ireo foto-kevitry ny fanekena ireo ny Jiosy, ary ny 2 Tantara dia manambara fa ireo fitopolo taona naha-babo, izay nambaran’i Jeremia mpaminany, dia naneho fikomiana efa nisy nandritra ny efajato sy sivifolo taona talohany. Tao anatin’ny efajato sy sivifolo taona, raha nanaraka ny toromarika tao anatin’ilay fanekena araka izay voafaritra ao amin’ny Levitikosy 25 i Isiraely fahiny, dia ho fitambaran’ny fitopolo tamin’ireo taona ireo no nitsaharan’ny tany. Ny taona ara-Baiboly dia telonjato sy enimpolo andro, ary ny telonjato sy enimpolo andro ampitomboina fito (“impito”) dia mitovy amin’ny roa arivo sy dimanjato ary roapolo andro.
The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.
Ny fitopolo taona dia mifamatotra tanteraka amin’ny fitsaharan’ny tany, izay mifamatotra tanteraka amin’ny “fotoana fito.” Daniela dia nitady ny “hahafantatra ny fifandraisana” misy eo amin’ny “fahababoana fitopolo taona” sy ny “roa arivo sy telonjato taona” “alohan’ny fanadiovana ny fitoeran’Andriamanitry ny fitoerana masina.” Noho izany dia nitady ny hahafantatra ny fifandraisana misy eo amin’ny fahitana “chazon” sy ny fahitana “mareh” izy. Tsy azo atao ny mahatakatra izany fifandraisana izany raha tsy ekena ny fitsaharan’ny tany ao amin’ny Levitikosy dimy amby roapolo sy enina amby roapolo miaraka amin’ny fahababoana fitopolo taona izay nolazain’i Jeremia. Raha tsy mino ianareo fa ny “fotoana fito” dia maneho fe-potoana ara-paminaniana roa arivo sy diman-jato amby roapolo taona, dia manaisotra ny tenanareo tsy ho isan’ireo asehon’i Daniela amin’ny andro farany ianareo. Nino ny Millerita fa ny “fotoana fito” dia faminaniana ara-potoana, saingy ny Advantisma kosa tsy mino izany intsony.
Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.
Daniela, tahaka ny amin’ny mpaminany rehetra, dia maneho ny olon’Andriamanitra amin’ny faran’izao tontolo izao, ary ny fanamarihan-dRahavavy White momba ny faniriany hahatakatra ny fifandraisan’ny fitopolo taona (ny “fito andro”) sy ny roa arivo sy telon-jato taona, dia maneho ny faniriana izay tokony hananan’ny olon’Andriamanitra amin’ny andro farany. Araka izay efa voalaza tao amin’ireo lahatsoratra teo aloha, dia tsy misy fahamarinana aseho eo amin’ny tabilao 1843 sy 1850 izay tsy tohanan’ny soratr-dRahavavy White mivantana (imberimberina).
Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.
Ny firavak’i Miller dia hamirapiratra avo folo heny ao amin’ny Antso Amin’ny Mamatonalina amin’ny andro farany, ary amin’izany, ireo firavaka ireo no maneho ny fitsapana farany ho an’ireo virijiny ao amin’ny Advantisma. Ireo firavaka ireo dia ireo fahamarinana fototra aseho eo amin’ny takelak’i Habakoka, ary koa ireo firavaka tao anatin’ilay vata kely izay napetraka teo ambonin’ny latabatra iray teo afovoan’ny efitranon’i Miller. Ny fitsapana fototra no fitsapana farany, ary toy izany koa ny fahefan’ny Fanahin’ny Faminaniana. Ny mandà ireo fahamarinana fototra, izay noharina tamin’ny firavaka tao amin’ny nofin’i Miller, dia midika miaraka amin’izany ihany koa ho mandà ny Fanahin’ny Faminaniana.
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.
“Ny fitaka farany indrindra ataon’i Satana dia ny hanafoana ny herin’ny fanambaran’ny Fanahin’Andriamanitra. ‘Raha tsy misy fahitana, dia very ny olona’ (Ohabolana 29:18). Hiasa amim-pahakingana i Satana, amin’ny fomba samihafa sy amin’ny alalan’ny fitaovana isan-karazany, mba hampihozongozona ny fitokian’ny vahoaka sisa an’Andriamanitra amin’ny fanambarana marina. Hampiditra fahitana sandoka izy mba hamitahana, ary hampifangaro ny lainga amin’ny marina, ka hahatonga ny olona ho sosotra amin’izany, hany ka hoheveriny ho karazana hafanam-po tafahoatra avokoa izay rehetra mitondra ny anaran’ny fahitana; nefa ny fanahy mahitsy kosa, amin’ny fampitahana ny diso sy ny marina, dia ho afaka hanavaka izany.” Selected Messages, boky faha-2, 78.
We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.
Amin’izao fotoana izao dia dinihintsika ny fitomboan’ny fahalalana izay niseho teo amin’ny tantaran’ny Millerita nanomboka tamin’ny 1798 ka hatramin’ny 1844; nefa amantarintsika koa fa, na dia marina aza ny fampiharany ny faminaniana, dia voafetran’ny tantara izay nananganana azy ireo izy. Isika ankehitriny dia ao amin’ny andro farany, ary ao amin’ny taranaka farany (ny fahefatra) amin’ny Advantisma. Amin’ity vanim-potoana ity, ny Advantisma dia voadoktrina fatratra tamin’ny lovantsofina sy ny fanao (firavaka sandoka) ka tsy mahalala intsony izay ireo fahamarinana fototra. Ny tsy fahafantarana izay maha-izy ireo ireo fahamarinana ireo dia misakana ny Advantisma tsy hahatakatra ny lanjan’ireo fahamarinana ireo, ary mahatonga ho tsy misy heviny ireo didy averimberina mba hiaro sy hitahiry ireo fahamarinana ireo.
Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.
Alohan’ny hirosoantsika bebe kokoa ao amin’ny fanazavan’i Gabriela momba ny fahitana teo amin’ny Reniranon’i Ulai, dia horesahintsika vetivety ny teboka vitsivitsy mifandray amin’ireo fahamarinana fototra sy ny fahefan’ny Fanahin’ny Faminaniana. Milaza ireo teolojiana maoderina fa ity andalan-teny manaraka ity no manondro fa ny faminaniana momba ny fotoana lava indrindra ao amin’ny Baiboly dia ny telo arivo sy roanjato taona.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.
Ny fanandraman’ireo mpianatra izay nitory ny “filazantsaran’ny fanjakana” tamin’ny fiavian’i Kristy voalohany, dia nanana tandrify azy teo amin’ny fanandraman’ireo izay nanambara ny hafatry ny fiaviany fanindroany. Tahaka ny nandehanan’ireo mpianatra nitory hoe: “Tonga ny fahatanterahan’ny fotoana, ary efa akaiky ny fanjakan’Andriamanitra,” dia toy izany koa no nanambaran’i Miller sy ireo namany fa ilay fe-potoana ara-paminaniana lava indrindra sady farany aseho ao amin’ny Baiboly dia efa hifarana, fa efa akaiky ny fitsarana, ary efa hampidirina ny fanjakana mandrakizay. Ny fitorian’ireo mpianatra momba ny fotoana dia nifototra tamin’ny fitopolo herinandro ao amin’ny Daniela 9. Ny hafatra nomen’i Miller sy ireo namany dia nanambara ny fiafaran’ny 2300 andro ao amin’ny Daniela 8:14, izay ampahany aminy ny fitopolo herinandro. Ny fitorian’ny tsirairay dia nifototra tamin’ny fahatanterahan’ny ampahany samy hafa amin’ilay fe-potoana ara-paminaniana lehibe iray ihany.
“Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.
“Tahaka ny mpianatra voalohany, i William Miller sy ireo namany dia tsy nahatakatra tanteraka, ho azy samy izy, ny hevitra lalina fonosin’ny hafatra izay nentiny. Ny fahadisoana izay efa niorim-paka hatry ny ela tao amin’ny fiangonana dia nanakana azy ireo tsy hahatratra ny fanazavana marina ny amin’ny teboka manan-danja iray ao amin’ny faminaniana. Koa na dia nitory ny hafatra izay natolotr’Andriamanitra taminy mba homena izao tontolo izao aza izy ireo, dia niharan’ny fahadisoam-panantenana noho ny tsy fahazoany tsara ny heviny.” The Great Controversy, 351.
The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.
Ny andalan-teny dia milaza fa: “Miller sy ireo namany dia nitory fa ilay fe-potoana ara-paminaniana lava indrindra sady farany aseho ao amin’ny Baiboly dia efa hifarana,” ary ny mpahay teolojia dia milaza fa ilay fe-potoana ara-paminaniana lava indrindra sady farany dia ny roa arivo sy telon-jato taona. Mbola ambonin’izany dia ambaran’izy ireo fa izany no tondroin’i Rahavavy White ao amin’ilay andalan-teny, satria, hoy izy ireo, dia miresaka mivantana ny amin’ilay fe-potoana roa arivo sy telon-jato taona izy. Jamba izy ireo amin’izay fifandraisana rehetra misy eo amin’ny fitopolo taona sy ilay fe-potoana roa arivo sy telon-jato taona. Jamba izy ireo amin’ny mazava izay notadiavin’i Daniela ho takarina.
Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.
Ellen White dia Millerita, ary fantany ireo hafatra izay napetraka teo amin’ny tabilao pioniera 1843, sy teo amin’ny tabilao pioniera 1850 izay navoakan’i F. D. Nichols. Ny tabilao 1850, izay novokarin’i Nichols, dia nomanina tao an-tranon’i Nichols indrindra tamin’ilay fotoana niainan’i James sy Ellen White niaraka tamin’i Nichols. Ny fe-potoana ara-paminaniana lava indrindra ao amin’ny Baiboly, izay aseho eo amin’ireo tabilao roa ireo, dia tsy ny roa arivo sy telonjato taona, fa ny “impito,” ao amin’ny Levitikosy enina amby roapolo.
To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”
Ny filazana fa ilay andalan-teny teo aloha dia famantarana nentanim-panahy ny roa arivo sy telon-jato taona ho vanim-potoana ara-paminaniana lava indrindra sy farany dia mahatonga ny asa soratr’i Sister White hifanohitra amin’ny tenany ihany. Raha nino izay lazain’ireo teolojiana momba io andalan-teny io izy, dia inona àry no dikan’izany rehefa ankatoaviny ireo tabilao izay manohana ny “fito andro?”
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Efa hitako fa ny tabilao 1843 dia notarihin’ny tanan’ny Tompo, ary tsy tokony hovàna izany; fa ny tarehimarika dia araka izay tiany; fa ny tanany no nifehy azy ary nanafina fahadisoana tao amin’ny tarehimarika sasany, mba tsy hisy hahita izany, mandra-panaisotra ny tanany.” Early Writings, 74.
Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”
Ireo maniry hanohana ny fomban-drazany sy ny angano dia mety hilaza fa teo amin’ilay tabilao 1843, ny Tompo dia nametraka ny tànany teo ambonin’ilay fahadisoana momba ny “fotoana fito,” mandra-panaisony ny tànany tamin’ny fotoana tatỳ aoriana. Ny olana amin’izany foto-kevitra izany dia izao: Rahavavy White dia nanondro ny fotoana nanesoran’ny Tompo ny tànany tamin’ireo tarehimarika, ary nesorina izany tànany izany talohan’ny 22 Oktobra 1844, fotoana fohy taorian’ilay fahadisoam-panantenana voalohany. Ao amin’ny fijoroany ho vavolombelona momba izany tranga izany, dia ambarany mazava ilay hadisoana izay nahitsy, ary miharihary fa tsy ny “fotoana fito” no ilay hadisoana.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Ireo mahatoky sy diso fanantenana ireo, izay tsy nahatakatra ny antony tsy nahatongavan’ny Tompony, dia tsy navela tao amin’ny haizina. Nentina indray ho eo amin’ny Baiboliny izy ireo mba handinika ny fe-potoana ara-paminaniana. Nesorina tamin’ireo tarehimarika ny tanan’ny Tompo, ary nohazavaina ny fahadisoana. Hitany fa nahatratra ny taona 1844 ireo fe-potoana ara-paminaniana, ary fa ilay porofo ihany izay nasehony hanaporofoana fa nifarana tamin’ny taona 1843 ireo fe-potoana ara-paminaniana, no nanaporofo fa hifarana amin’ny taona 1844 izany.” Early Writings, 237.
When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.
Rehefa “nesorina tamin’ireo tarehimarika ny tanan’ny Tompo, ary nohazavaina ny fahadisoana,” dia fantatr’izy ireo tamin’izay “fa ilay porofo iray ihany izay nentin’izy ireo nanehoana fa nifarana tamin’ny 1843 ireo fe-potoana ara-paminaniana, no nanaporofo fa hifarana tamin’ny 1844 izy ireo.” Ireo fe-potoana ara-paminaniana izay noheverina tamin’ny voalohany fa hifarana tamin’ny 1843, dia aseho eo amin’ny tabilao 1843, dia ilay tabilao izay nampiasain’ny mpitory Millerita telonjato tsirairay avy. Ireo fe-potoana ara-paminaniana izay aseho eo amin’io tabilao io ka nifarana tamin’ny 1843, dia ny roa arivo sy telonjato taona ao amin’ny Daniela toko faha-valo, andininy faha-efatra ambin’ny folo, ny roa arivo sy diman-jato amby roapolo taona ao amin’ny Levitikosy enina amby roapolo, ary ny arivo sy telonjato amby dimy amby telopolo taona ao amin’ny Daniela roa ambin’ny folo. Taorian’ilay fahadisoam-panantenana voalohany dia nesorin’ny Tompo tamin’ilay fahadisoana ny tanany, ka tamin’izay ny Millerita dia nahafantatra fa ilay porofo iray ihany izay namaritra ny fiafaran’ireo fe-potoana ara-paminaniana tamin’ny 1843, no tena nanaporofo fa nifarana tamin’ny 1844 ireo fe-potoana ireo.
The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”
Ny kisary tamin’ny 1850 dia novokarina tamin’ny 1850, ary natomboka namidy tamin’ny volana Janoary 1851. Ellen White dia nanoratra fa io kisary io koa dia fahatanterahan’ny Habakoka, tahaka izay efa nosoratany momba ny kisary tamin’ny 1843. Io kisary io koa dia naneho ny fe-potoana ara-paminaniana lava indrindra ho ny “impito” ao amin’ny Levitikosy toko faha-enina amby roapolo.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Hitako fa Andriamanitra no tao anatin’ny famoahan-dahatsoratra ny tabilao nataon-dRahalahy Nichols. Hitako fa nisy faminaniana momba ity tabilao ity ao amin’ny Baiboly, ary raha voatendry ho an’ny olon’Andriamanitra ity tabilao ity, raha ampy ho an’ny iray izy, dia ampy ho an’ny hafa koa, ary raha nisy iray nila tabilao vaovao nolokoina tamin’ny ambaratonga lehibe kokoa, dia mila izany tahaka izany indrindra avokoa ny rehetra.” Manuscript Releases, volume 13, 359.
To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.
Ny filazana fa marina ny fanamarihan’i Rahavavy White momba ny zava-misy fa ny Millerita “nanambara fa ilay vanim-potoana ara-paminaniana lava indrindra sady farany aseho ao amin’ny Baiboly dia efa ho tapitra,” dia marina tokoa, satria izany no nataony. Ny filazana fa ilay “lava indrindra” amin’ny “vanim-potoana ara-paminaniana” dia ny telo arivo sy roanjato taona dia mampitodika ny fijoroana vavolombelon’i Rahavavy White hanohitra ny tenany sy hanohitra ny tantara voarakitra. Ny hino izany angano izany dia ny hino lainga, ary amin’ny andro farany, ireo izay misafidy hino lainga dia manao izany satria tsy tia ny fahamarinana izy.
Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.
I Jesosy dia tsy nanao tamin’ny fomba mahagaga ny tenany ho toy ny voatsindrona fiarovana amin’ny karazana fanatoranana avy amin’Andriamanitra mba hahafahany mandalo ny fijalian’ny hazo fijaliana. Nijaly tamin’ny fijaliana masina i Jesosy, lavitra mihoatra noho izay zakain’ny voarìny rehetra. Kanefa ny olombelona dia noforonina araka ny endriny, ary ny tsindrimandry dia manambara fa ny olombelona dia tokony handresy tahaka ny nandreseny. Izay nahafahan’i Kristy niaritra ny fijalian’ny hazo fijaliana dia toetra iray izay nananany, ary izay ananan’ny olombelona koa.
Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.
Mijery an’i Jesosy, Izay niteraka sy nahatanteraka ny finoantsika; Izay, noho ny fifaliana napetraka teo anoloany, dia niaritra ny hazo fijaliana, nanao tsinontsinona ny henatra, ary mipetraka eo an-tanana ankavanan’ny seza fiandrianan’Andriamanitra. Hebreo 12:1.
Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.
Jesosy dia niaritra ny fijalian’ny hazo fijaliana, satria nisy tanjona napetraka teo anoloany; ary isika dia noforonina araka ny endriny, ka noho izany dia zavaboary entin’ny tanjona. Anisan’ny famolavolana antsika izany. Raha voatarika hino isika fa tsy manan-danja ny mahatakatra ny fototry ny Advantisma, dia tsy hanana fanentanana hanao izany indrindra isika. Ny hany fanentanana avy amin’Andriamanitra, izay azon’ny Fanahy Masina atsangana mba handresena izany toetra Laodikeana izany, dia ny fitiavana ny fahamarinana. Ny fitiavana ny fahamarinana dia hosedraina amin’ny fisian’ireo fomba amam-panao sy lovantsofina mora raisina, izay natao hampitony ny sofinay mangidihidy. Raha ao anatin’ny fampiononana Laodikeana ananantsika isika ka tsy manana faniriana hahatakatra ny fahamarinana ho an’ny tenantsika, dia ho very isika. Eo no ijoroan’ny Advantisma ankehitriny.
Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.
Daniela dia ohatra iray momba ny vahoakan’Andriamanitra amin’ny andro farany, izay mikatsaka amin’ny alalan’ny tenin’ny faminaniana hahatakatra ny fifandraisana misy eo amin’ny fahababoana fitopolo taona sy ny faminaniana telo arivo sy roa-jato taona. Ny mamantatra ny faminaniana telo arivo sy roa-jato taona ho fe-potoana ara-paminaniana lava indrindra sady farany dia fandavana ireo fahamarinana fototra iorenan’ny Advantisma, ary miaraka amin’izany koa fandavana ny fahefan’ny Fanahin’ny Faminaniana. Ny milaza fa, tamin’ny fotoana nanoloran’ny Millerita ny fe-potoana ara-paminaniana lava indrindra sady farany, dia ny telo arivo sy roa-jato taona izany, dia fandavana ny rakitsoratra ara-tantara.
“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 manana na inona na inona hatahorana isika momba ny hoavy, afa-tsy raha manadino ny làlana nitarihan’ny Tompo antsika sy ny fampianarany teo amin’ny tantarantsika lasa.” Life Sketches, 196.
Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.
Tonga mba hanome an’i Daniela fahatakarana ny amin’ny fahitana roa, dia ny “mareh” sy ny “chazon”, i Gabriela, ary nampianariny i Daniela mba hanasaraka ao an-tsainy ireo fahitana roa ireo, na dia mazava aza fa nisy fifandraisana ara-paminaniana teo aminy. Ny fahitana dia nahitana ireo fanjakana ao amin’ny faminanian’ny Baiboly ao amin’ny toko fahafito sy fahavalo, izay famerimberenana sy fanitarana ireo fanjakana ireo ihany ao amin’ny toko faharoa. Tafiditra tao anatin’izany fanazavana izany ny fifanakalozan-kevitra tany an-danitra izay naneho ny fahitana iray ho fanitsakitsahana ny fitoeran’Andriamanitra masina sy ny vahoakany, ary ny fahitana iray hafa kosa momba ny asa fanarenana ny vahoaka sy ny fitoerana masina.
As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”
Rehefa nanolotra ny fanazavana i Gabriela, izay tonga tamin’ny farany ho fototry ny hafatra notorin’ny Millerites, dia nisy fifandraisana teo amin’ireo fahitana roa, izay tokony ho marihin’izay manatanteraka ny didy hanao fisarahana ara-tsaina ny fanazavana. Ny iray amin’ireo fanavahana dia asehon’ireo teny roa izay samy adika hoe “voatendry.”
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.
Herinandro fitopolo no voatendry ho amin’ny firenenao sy ho amin’ny tanànanao masina, mba hampitsaharana ny fandikan-dalàna, sy hamarana ny ota, sy hanao fanavotana noho ny heloka, sy hampiditra fahamarinana mandrakizay, sy hanisy tombo-kase ny fahitana sy ny faminaniana, ary hanosotra ny Indrindra Masina. Koa aoka ho fantatrao sy ho azonao tsara, fa hatramin’ny nivoahan’ny didy hampody sy hanorina an’i Jerosalema ka hatramin’ny Mesia Andriana dia herinandro fito sy roa amby enimpolo; ny kianja sy ny manda dia haorina indray, na dia amin’ny andro mahory aza. Ary rehefa afaka ny roa amby enimpolo herinandro dia hovonoina ny Mesia, nefa tsy ho Azy izany; ary ny vahoakan’ny andriana izay ho avy no handrava ny tanàna sy ny fitoerana masina; ary ny farany dia ho tonga tahaka ny safo-drano, ary hatramin’ny faran’ny ady dia efa voatendry ny fandravana. Ary hanamafy fanekena amin’ny maro mandritra ny herinandro iray izy; ary eo afovoan’ny herinandro dia hampitsahatra ny fanatitra alatsa-drà sy ny fanatitra izy, ary noho ny fielezan’ny fahavetavetana dia hataony lao izany, mandra-pahatongan’ny fahatanterahana; ary izay efa voatendry dia harotsaka amin’ilay lao. Daniela 9:24–27.
Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.
Herinandro fito-polo (efa-jato sy sivifolo taona) no voatendry ho an’ny vahoaka sy ny tanàna masina. Ny teny nadika hoe “voatendry” dia midika hoe “voakapa”, ary io teny io dia manondro fe-potoana iray na fotoam-pitsapana ho an’ny Jiosy sy Jerosalema. Izy io koa dia naneho ny vanim-potoanan’ny fikomiana izay nahatonga ny fandravana an’i Jerosalema sy ny fahababoana nandritra ny fito-polo taona. Koa ny efa-jato sy sivifolo taona dia “voatendry”, manomboka amin’ny didy fahatelo. Ny efa-jato sy sivifolo taona voalohany tamin’ny fikomiana dia nahatonga ny fanafihana intelo nataon’i Nebokadnezara, ny fandravana farany an’i Jerosalema, ary ny fanaparitahana sy fahababoana nandritra ny fito-polo taona an’ny Isiraely ara-bakiteny tao Babylona ara-bakiteny.
The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.
Ny didy voalohany no nanamarika ny fiafaran’ny fahababoana sy ny fiandohan’ny asa fanorenana indray an’i Jerosalema. Ny didy fahatelo no nanamarika ny fiandohan’ny roa arivo sy telon-jato taona. Ny fahatongavan’ilay anjely voalohany no nanamarika ny fiafaran’ny fahababoan’ny Isiraely ara-panahy tao Babylona ara-panahy nandritra ny arivo sy roanjato ary enimpolo taona, ary izy koa no nanamarika ny fiandohan’ny fe-potoana enina amby efapolo taona, izay nampiasan’i Kristy ny Millerita hivoaka avy ao amin’ny fahababoana sy hanorina tempoly ara-panahy.
The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.
Ny teny izay adika indroa hoe “voatendry” ao amin’ny andininy faha-enina amby roapolo sy faha-fito amby roapolo dia “charats”, ary midika hoe “mandratra” sy “didy”. Araka ny faminaniana dia “voadidy” fa ny papa dia handray “ratra” mahafaty, amin’ny faran’ny fahatezerana voalohany. Io ihany no teny ampiasain’i Daniela ao amin’ny toko fahiraika ambin’ny folo, andininy faha-enina amby telopolo.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Ary ny mpanjaka dia hanao araka ny sitrapony; ary hanandra-tena izy ka hanandratra ny tenany ho ambonin’ny andriamanitra rehetra, ary hiteny zavatra mahagaga hanoherana ny Andriamanitry ny andriamanitra, sady hambinina mandra-pahatanteraky ny fahatezerana; fa izay voatendry dia hotanterahina. Daniela 11:36.
In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”
Ao amin’ny andininy fahenina amby telopolo, “ny mpanjaka” dia ny papa. Ny papa dia hotanteraka soa aman-tsara mandra-pahatongan’ny taona 1798, rehefa naharay ny ratra mahafaty izy. Tamin’izany no tokony “ho tanteraka” ny “fahatezerana” voalohany, satria izany “fahatezerana” izany dia efa “voatendry” (nodidiana) “hatao.” Tamin’ny faran’ny fahatezerana voalohany namely ny fanjakana avaratr’i Isiraely, izay nanomboka tamin’ny 723 tal. J.K. ary nifarana tamin’ny 1798, dia naharay “ratra mahafaty” ny papa. Ny teny hoe “voatendry” dia midika hoe “ratra.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Ary hitako ny anankiray tamin’ny lohany toy ny voa mafy hahafaty; nefa sitrana ny ratra nahafaty azy; ary gaga ka nanaraka ilay bibidia izao tontolo izao rehetra izao. Apokalypsy 13:3.
The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.
Ny rafitra ara-paminaniana nentin’ny Millerites dia nifototra tamin’ireo hery roa mpandringana, dia ny fanompoan-tsampy arahina ny fahefan’ny papa. Fantatr’izy ireo fa ireo hery roa ireo no handoto sy hanitsakitsaka ny fitoerana masina mbamin’ny tafika, araka ny asehon’ny fahitana “chazon” ao amin’ny Daniela toko fahavalo, andininy faha-telo ambin’ny folo.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Dia henoko ny olomasina iray niteny, ary hoy ny olomasina anankiray tamin’ilay olomasina izay niteny hoe: Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fahadisoana mahatsinontsinona, ka hanolorana ny fitoerana masina sy ny tafika mba hohitsakitsahina? Daniela 8:13.
The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.
Ny fahefana mandrava ataon’ny papa dia natao hanitsakitsaka ny fitoerana masina sy ny tafika nandritra ny roa ambin’ny folo zato sy enimpolo taona.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Fa ny kianja izay eo ivelan’ny tempoly dia aoka havelanao, ary aza refesina; fa nomena ny jentilisa izany; ary ny tanàna masina dia hohitsahin’izy ireo mandritra ny roa amby efa-polo volana. Ary homeko fahefana ireo vavolombeloko roa, ka haminany arivo amby roan-jato sy enim-polo andro izy, mitafy lamba fisaonana. Apokalypsy 11:2, 3.
At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.
Tamin’ny fiafaran’ny fahatezerana voalohany tamin’ny taona 1798, dia efa voafaritra tao amin’ny faminaniana ny “handratra” ny fahefan’ny papa. Ao amin’ny Daniela toko fahasivy, izany fanapahan-kevitra izany dia aseho ao amin’ireo andininy roa farany, ary ny teny izay nadika indroa hoe “voafaritra” ao amin’ireo andininy ireo dia mifandray amin’ny fahitana “chazon”, fa ny teny nadika hoe “voafaritra” ao amin’ny andininy faha-24 kosa dia teny hebreo hafa ary mifandray amin’ny fahitana “mareh”. Daniela, izay maneho ny vahoakan’Andriamanitra amin’ny andro farany, dia nitady hahatakatra ny fifandraisan’ireo fahitana roa ireo, izay nolazain’i Gabriela taminy fa tsy maintsy sarahina ao an-tsaina.
We will continue this subject in the next article.
Hanohy ity lohahevitra ity isika ao amin’ny lahatsoratra manaraka.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Tsy manome hafatra vaovao ho antsika Andriamanitra. Isika dia tokony hanambara ilay hafatra izay tamin’ny taona 1843 sy 1844 no namoaka antsika hiala tamin’ireo fiangonana hafa.” Review and Herald, 19 Janoary 1905.