Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.
Gabriela dia nankao amin’i Daniela rehefa tonga saina sy nahatakatra ny fitopolo taona amin’ny fahababoana araka ny faminanian’i Jeremia, ary ny fianianana sy ny ozon’i Mosesy.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.
Tamin’ny taona voalohany nanjakany, izaho Daniela dia nahafantatra tamin’ny boky ny isan’ny taona, izay nahatongavan’ny tenin’i Jehovah tamin’i Jeremia mpaminany, fa hahatanteraka fitopolo taona amin’ny faharavan’i Jerosalema Izy.... Eny, ny Isiraely rehetra dia nandika ny lalànao, dia tamin’ny niviliany mba tsy hankatoavany ny feonao; koa dia naidina taminay ny ozona sy ny fianianana izay voasoratra ao amin’ny lalàn’i Mosesy, mpanompon’Andriamanitra, satria efa nanota taminy izahay. Ary nohamafisiny ny teniny, izay nolazainy hamelezana anay sy hamelezana ny mpitsaranay izay nitsara anay, tamin’ny nitondrany loza lehibe tamintsika; fa tsy mbola nisy natao ambanin’ny lanitra rehetra tahaka izay natao tamin’i Jerosalema. Araka izay voasoratra ao amin’ny lalàn’i Mosesy, dia tonga taminay izao loza rehetra izao; nefa tsy nanao ny fifonanay teo anatrehan’i Jehovah Andriamanitray izahay, mba hialanay amin’ny helokay sy hahatakaranay ny fahamarinanao. Koa niambina ny amin’ny loza Jehovah ka nahatonga izany tamintsika; fa marina Jehovah Andriamanitray amin’ny asany rehetra izay ataony; fa tsy nankato ny feony izahay. Daniela 9:2, 11–14.
The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.
Ny teny nampiasain’i Daniela izay nadika hoe “ny fianianana” dia ilay teny ihany nampiasain’i Mosesy izay nadika hoe “impito”, ao amin’ny Levitikosy toko faha-enina amby roa-polo. Mampahafantatra antsika Rahavavy White fa ao amin’ny toko faha-sivy, Daniela dia nitady hahatakatra ny fifandraisan’ny fe-potoana fitopolo taona an’i Jeremia sy ny fe-potoana roa arivo sy telon-jato taona. Voabaiko tao amin’ny toko faha-valo Gabriela mba hampahafantatra an’i Daniela ny fahitana momba ny roa arivo sy telon-jato andro, ary mamita ny asany Gabriela rehefa miverina ao amin’ny toko faha-sivy izy ka mampahafantatra an’i Daniela mba hanavaka ao an-tsainy ireo fahitana roa izay lohahevitry ny toko faha-fito sy faha-valo ary koa faha-sivy. Ireo fahitana roa ireo no lohahevitry ny “fitomboan’ny fahalalana” izay novahana tamin’ny tombo-kase tamin’ny 1798.
Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.
Ny fitopolo taona nosoratan’i Jeremia sy ny “ozona” an’i Mosesy dia samy tandindon’ny “impito,” araka ny anehoan’ny “fianianana” nataon’i Mosesy azy; nefa i Gabriela kosa dia hanolotra ny fizarazarana ny fe-potoana roa arivo sy telon-jato taona. Tsy azo zaraina araka ny tokony ho izy izany raha tsy voazarazara tsara ny fifandraisan’ny fahitana (“chazon”) momba ny fanitsakitsahana sy ny fahitana (“mareh”) momba ny fisehoana. Nanomboka tamin’ny fanondroana i Gabriela fa nisy fe-potoam-pitsapana efajato sy sivifolo taona nomena ny Jiosy. Izany fe-potoana izany dia nitovy tamin’ilay fe-potoana efajato sy sivifolo taona naharetan’ny fikomiana, izay nahatonga ny fitopolo taona nahababoana.
The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.
Ny teny hoe “voatendry” ao amin’ny andininy faha-efatra amby roapolo dia manondro ny fe-potoana hatramin’ny nivoahan’ny didy fahatelo tamin’ny 457 tal. J.K. ka hatramin’ny nitora-bato an’i Stefana tamin’ny 34 taor. J.K., fa ny teny hoe “voatendry” ao amin’ny andininy faha-enina amby roapolo sy faha-fito amby roapolo kosa dia manondro ireo fahefana mpandringana, dia ny fanompoan-tsampy sy ny fahefana papaly.
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 9:26, 27.
Ary rehefa afaka ny roa amby enim-polo herinandro dia hovonoina ny Mesia, nefa tsy ho ho an’ny tenany; ary ny vahoakan’ilay mpanapaka izay ho avy no handrava ny tanàna sy ny fitoerana masina; ary ny hiafarany dia ho amin’ny safo-drano, ary mandra-pahatongan’ny faran’ny ady dia voatendry ny fandravana. Ary izy hanamafy fanekena amin’ny maro mandritra ny herinandro iray; ary amin’ny antsasaky ny herinandro dia hampitsahatra ny fanatitra alatsa-drà sy ny fanatitra izy, ary noho ny fielezan’ny fahavetavetana dia hataony lao izany, dia mandra-pahatongan’ny fahatanterahana aza, ary izay voatendry dia haidina amin’izay atao lao. Daniela 9:26, 27.
Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.
Nampahafantarin’i Gabriela an’i Daniela fa “rehefa” “nesorina” ny “Mesia” dia “ny vahoakan’ny mpanapaka izay ho avy no handrava ny tanàna sy ny fitoerana masina.” Roma mpanompo sampy no nandrava ny “tanàna sy ny fitoerana masina” tamin’ilay fahirano izay naharitra telo taona sy tapany marina hatramin’ny taona 66 ka hatramin’ny taona 70 taor. J.K. Nambaran’i Gabriela fa “amin’ny safo-drano” no hahatongavan’“ny faran’ny ady,” ary fa ny ady dia hisy “faharavana.” Ny ady izay notanterahina tamin’i Jerosalema sy ny fitoerana masina dia ilay fanitsakitsahana izay notanterahin’ny fanompoan-tsampy sy ny fahefana papa. Babylona no hery mpanompo sampy handrava an’i Jerosalema tany am-piandohana, fa ny hery mpanompo sampy izay handrava azy taorian’ny nanomboana ny Mesia tamin’ny hazo fijaliana dia Roma mpanompo sampy. Kanefa ny ady tamin’ny fitoerana masina sy ny tafika dia notanterahin’ny hery roa mpandrava, ary ny faharoa amin’ireo hery roa mpandrava ao amin’ny Soratra Masina dia ny fitondrana papa.
The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.
Ny fahefan’ny papa dia ilay hery aseho ho “loza manafotra”; izy no hery voalaza ao amin’ny andininy faha-efapolo amin’ny Daniela toko faha-iraika ambin’ny folo, izay “manafotra ka mandalo.” Ny fanitsakitsahana an’i Jerosalema izay nanomboka tamin’i Babylona, ary nitohy tamin’ilay firenena vy izay niteny teny maizina araka ny nanehoan’i Mosesy azy ao amin’ny Deoteronomia, dia narahin’ny fahefan’ny papa. Mandra-pahatongan’ny faran’ny fanitsakitsahana dia “voatendry” ny “fandravana.” Ao amin’ny andininy faha-roa-polo amby fito, Kristy dia manamafy ny fanekena amin’ny maro mandritra ny herinandro iray. Eo afovoan’izany herinandro izany, dia hitsahatra ny rafitra fanaovana fanatitra etỳ an-tany, satria Kristy nanomboka ny asa maha-Mpisoronabe Azy tao amin’ny fitoerana masina any an-danitra. Noho ny tsy fankatoavan’ny Jiosy nandritra ny fotoam-pahasoavana izay notapahina ho azy ireo, dia ny fitoerana masina sy ny tanàna dia haverina hatao lao indray.
The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.
Hoy izao no voalazan’ilay andininy: “ary noho ny fiparitahan’ny fahavetavetana dia hataony lao izany, mandra-pahatongan’ny fahatanterahana; ary izay efa voatendry dia harotsaka amin’ilay lao.” Rehefa nofenoan’ny Jiosy hatramin’ny molotra ny kapoakan’ny fotoana fitsapana nomena azy, dia tokony ho lao ny tanàna sy ny fitoerana masina mandra-pahatapitry ny ady. Tamin’ilay “fahatanterahana” amin’ny fanitsakitsahana tamin’ny taona 1798, dia efa “voatendry” fa hahazo ratra mahafaty ny fahefana papaly. Avy eo dia tokony haverina amin’ny laoniny sy haorina indray ny tanàna sy ny fitoerana masina, araka izay naseho mialoha tamin’ny fivoahan’ny Jiosy avy tao Babylona ara-bakiteny teo ambanin’ireo didy telo.
Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.
Mandra-pahatongan’ny fahatanterahan’izany ady izany dia notrohina sy nohitsakitsahin’ny fahefan’ny papa i Jerosalema. Ireo fe-potoana ara-paminaniana izay mandrafitra ireo vanim-potoana miavaka ao anatin’ny roa arivo sy telon-jato taona dia tsy azo takarina marina raha tsy rehefa takarina ny fifandraisan’ny fahitana momba ny fanitsakitsahana ao anatin’ny fitopolo taona mifandray amin’ny fahitana momba ny fanarenana ny fitoerana masina sy ny tafika. Ny fandavana ny fahitana momba ny fanaparitahana amin’ny ozon’i Mosesy dia fandavana ny fahitana momba ny fanangonana. Ny fahitana momba ny fitopolo taona dia ny fahitana momba ny fanaparitahana. Ny fahitana momba ny roa arivo sy telon-jato taona dia ny fahitana momba ny fanangonana. Ny fahitana momba ny fitopolo taona dia ny fahitana “chazon” momba ny fanaparitahana, ary ny fahitana momba ny roa arivo sy telon-jato taona dia ny fahitana “mareh” momba ny fanangonana.
What therefore God hath joined together, let not man put asunder. Mark 10:9.
Koa izay nampiraisin’Andriamanitra, aoka tsy hampisarahin’olona. Marka 10:9.
The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.
Ireo fahitana roa ireo dia natambatra ara-paminaniana, ka ny handà ny iray dia ny handà azy roa tonta. Io zava-misy io no manamarika fa, na dia milaza aza ny Advantista fa mitana ny faminaniana momba ny roa arivo sy telon-jato taona izy, dia efa nolaviny ny andry fototry ny Advantisma, tahaka izay nandavany tokoa ny “fito heny” tamin’ny 1863. Moa tsy nilaza ve ny Jiosy fa mitandrina ny lalàn’Andriamanitra izy? Moa tsy nilaza ve ny Isiraely fahiny fa niandry ny Mesia izy? Tsy misy heviny ny filazana raha tsy manohana ny Tenin’Andriamanitra izany.
The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.
Tamin’ny farany dia namaritra ny 22 Oktobra 1844 ho fiafaran’ny fe-potoana roa arivo sy telonjato andro ny Millerita, nefa voafetra ny fahatakaran’izy ireo. Tsy raha tsy taorian’ilay fahadisoam-panantenana lehibe no tonga ny fahazavana momba ny fitoerana masina any an-danitra sy ny fisehoan’i Kristy tao amin’ny Efitra Indrindra Masina tamin’io daty io. Tsy raha tsy taorian’io daty io no nahitan’izy ireo ny hafatry ny anjely fahatelo sy ny lalàn’Andriamanitra.
The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.
Ny Tompo dia nikasa hampitombo ny fahazavana ara-paminaniana mifandray amin’ireo roa arivo sy telonjato taona, ary tamin’ny taona 1856 dia nosokafany ny varavarana ho amin’ny fahazavana fanampiny; nefa nandritra ireo fito taona nanaraka dia nanidy izany varavarana izany ny Advantisma. Tsy raha tsy taorian’ny 11 Septambra 2001 no nitarihan’ny Tompo ireo mpianatra ny faminaniana hiverina amin’ireo lahatsoratr’i Hiram Edson, ary ny fahazavan’ny “fito andro,” dia nanomboka nitombo indray.
Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.
Noho ny fandavan’izy ireo tsy hahita ny fifandraisana misy eo amin’ny faminaniana momba ny roa arivo sy telonjato taona sy ny faminaniana momba ny roa arivo sy dimanjato amby roapolo taona, dia tonga tamin’ny fahatakarana fohy sy tsy feno momba ny 22 Oktobra 1844 ny Advantisma.
Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.
Rehefa voafaritr’i S. S. Snow mazava tsara ny daty nahafatesana tamin’ny hazo fijaliana, dia voafaritra ny datin’ny 22 Oktobra 1844.
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 9:25–27.
Fantaro ary aoka ho azonao tsara fa hatramin’ny nivoahan’ny didy hampodiana sy hanorenana an’i Jerosalema ka hatramin’ny Mesia Andriana dia hisy herinandro fito sy herinandro roa amby enimpolo; haorina indray ny kianja sy ny manda, na dia amin’ny fotoan-tsarotra aza. Ary rehefa afaka ny herinandro roa amby enimpolo dia hovonoina ny Mesia, nefa tsy ho amin’ny tenany; ary ny vahoakan’ilay andriana izay ho avy no handrava ny tanàna sy ny fitoerana masina; ary ny fiafarany dia ho tahaka ny safodrano, ary mandra-pahatapitry ny ady dia voatendry ny fandravana. Ary izy hanao mafy orina ny fanekena amin’ny maro mandritra ny herinandro iray; ary eo afovoan’ny herinandro dia hampitsahatra ny fanatitra alatsa-drà sy ny fanatitra izy, ary noho ny fielezan’ny fahavetavetana dia hahatonga azy ho lao izy, dia mandra-pahatongan’ny farany indrindra; ary izay voatendry dia hararaka amin’izay lao. Daniela 9:25–27.
The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.
Ny Millerita dia nahafantatra ny daty marina momba ny fanomboana tamin’ny hazo fijaliana, ary avy eo dia voafaritra ny faran’ilay fe-potoana roa arivo sy telonjato taona. Ny “fanapahana ny Mesia” teo “afovoan’ny herinandro,” izay nanamafisan’i Kristy “ny fanekena” noho ny namenoan’ny Jiosy hatramin’ny tampony ny kapoakan’ny fotoam-pisedrana nomena azy, araka ny asehon’ny “fielezan’ny Fahavetavetana,” dia voafaritra koa. Ny hazo fijaliana dia tonga marika ara-tantara izay tena ilaina tamin’ny fahafantarana ny hafatry ny Antso Misasakalina.
In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”
Na dia nisy ny fahazavana tao amin’ireo andininy izay niteraka fanehoana mahery vaika toy izany ny herin’Andriamanitra, dia tsy tonga tamin’ny fahatakarana ireo andininy ireo ny Millerita, araka izay nasehon’ny fanirian’i Daniela hahatakatra ny fifandraisan’ireo fahitana roa. Ny herinandro izay nanamafisan’i Kristy ny fanekena dia nozaraina ho vanim-potoana roa, izay nolazain-dRahavavy White tatỳ aoriana fa maneho ny asa fanompoan’i Kristy manokana nandritra ny telo taona sy tapany, narahin’ny asa fanompoany izay nasehon’ny mpianatra. Hitan’izy ireo fa ny tsangambato ara-tantara amin’ny hazo fijaliana no lasa vatofantsika hamaritana ny datin’ny 22 Oktobra 1844, nefa tsy hitany fa naneho koa izany ho ivon’ny vanim-potoana roa mitovy, samy telo taona sy tapany avy, ka noho izany dia naneho ny “fito heny,” izay nantsoin’Andriamanitra tamin’ny alalan’i Mosesy hoe ny “adiin’ny fanekeny.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Ary Izaho koa handeha hifanohitra aminareo, ary mbola hamaly famaizana anareo impito noho ny fahotanareo. Ary hampiditra sabatra aminareo Aho, izay hamaly ny adin’ny fanekeko; ary rehefa tafangona ao anatin’ny tanànanareo ianareo, dia handefa areti-mandringana eo aminareo Aho; ary hatolotra eo an-tanan’ny fahavalo ianareo. Levitikosy 26:24, 25.
When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.
Rehefa no nanamafisan’i Kristy ny fanekena tamin’ny maro, dia io fanekena io no nisy fifandirana taminy tamin’ireo Jiosy tsy nankatò. Ny “fifandiran’ny fanekeny” dia nanomboka tamin’ny 723 tal. J.K., fony ny Asiriana nitondra ny fanjakana avaratra ho amin’ny fahababoana, ary avy eo, nandritra ny roa ambin’ny folo amby enimpolo amby roanjato andro ara-paminaniana, ny fanompoan-tsampy dia nanitsakitsaka an’i Isiraely ara-bakiteny. Ary izany fanitsakitsahana izany dia narahin’ny roa ambin’ny folo amby enimpolo amby roanjato andro ara-paminaniana hafa indray, izay nanitsakitsahan’ny fahefana papa an’i Isiraely ara-panahy.
The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.
Ny herinandro ara-paminaniana izay nanamafisan’i Kristy ny fanekena, ho fahatanterahan’ny fahitana momba ny roa arivo sy telonjato taona, dia nisolo tena koa ny fahitana momba ny roa arivo sy diman-jato sy roapolo taona. Nahafantatra ampy tamin’ny faminaniana momba ny roa arivo sy telonjato taona ny Millerita ka afaka nanambara araka ny tokony ho izy ny hafatry ny Antso tamin’ny Mamatonalina, nefa nifidy ny handà ampahany tamin’ny fahazavana izay nokendren’ny fanazavan’i Gabriela ao amin’ny toko fahasivy hampitaina izy ireo.
Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.
Gabriela dia efa nanoro an’i Daniela mba hanavaka tsara ao an-tsainy ireo fahitana roa, izay aseho amin’ny hoe “zavatra” sy “fahitana”; ary ho fanatanterahana izany torohevitra izany dia ampahafantarin’i Rahavavy White antsika fa izany indrindra no vesatry ny sain’i Daniela, raha nitady hahatakatra ny fifandraisan’ny fitopolo herinandro (famantarana ny “impito”), sy ny telo arivo sy roanjato taona.
Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.
Ny fandavan’ny Advantisma ny “fotoana fito” dia nametraka azy ireo teo amin’ny toerana izay tsy nahafahany nahatakatra fa ny fe-potoana voalohany efajato sy sivifolo taona, izay notapahina avy tamin’ny telo arivo sy roanjato taona, dia naneho ny fikomian’ny fanekena izay lazain’i Mosesy ho “adihin’ny fanekeny”.
They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.
Voasakana koa izy ireo tsy hahalala fa ny fanomboana teo afovoan’ny herinandro dia nanao mihoatra noho ny nanondro fotsiny ny daty, fa nanondro ny tena ivon’ny adin’i Kristy tamin’ny tsy fankatoavan’ny Isiraely tamin’ny ran’ny fanekena. Jamba izy ireo tsy hahita fa ny ra izay nalatsaka ho an’ny maro teo amin’ny hazo fijaliana, izay nanamafy ny fanekeny, dia nanamafy koa ny fanekena voalaza ao amin’ny Levitikosy dimy amby roapolo sy enina amby roapolo.
Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.
Nandray fanekena izay nofaritan’izy ireo tamin’ny fanambarany hoe: “izay rehetra nolazain’i Jehovah dia hataonay” ny Isiraely fahiny, nefa tsy nahalala velively fa ny fanekena izay natolotr’i Kristy dia nitaky ny hanoratana ny lalàny eo amin’ny fo. Ny famaritana fariseo nataon’izy ireo ny fepetran’ny fanekena no nanakana azy tsy hahatakatra sy tsy hanaiky ny tena fanekena.
Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.
Ny Isiraely ankehitriny dia namaritra ny ran’ny hazo fijaliana teo afovoan’ny herinandro tamin’ny teny izay mahatonga ny fahajambana mitovy amin’izay nanjo an’i Isiraely fahiny, fony izy nandà ny Mesia ka nilaza fa tsy manana mpanjaka afa-tsy Kaisara.
Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.
Ny Isiraely maoderina dia jamba manoloana ny zava-misy fa ny tantara izay nofaritan’i Gabriela tamin’i Daniela dia tsy ahitana ny fanamafisana ny fanekena ihany, fa ahitana koa ny fanaparitahana izay entina amin’izay mandà izany fanekena izany; satria ny andininy dia manambara fa Roma jentilisa (ilay andriana ho avy) no handrava ny tanàna sy ny fitoerana masina, ary hatramin’ny faran’ny ady (izay nanitsakitsaka ny fitoerana masina sy ny tafika) dia “fandravana,” amin’ny endriny milaza maro, no voatendry.
In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.
Ao amin’ilay tantara izay nandatsahan’i Kristy ny rany mba hanamafisana ny fanekena amin’ny maro, ireo hery roa mpandrava, dia i Roma jentilisa sy i Roma papaly, no aseho mazava tsara. Ny ra nalatsaka teo amin’ny hazo fijaliana no entin’i Kristy ao amin’ny fitoerana masina any an-danitra, ary tandindon’ny asany izay asehon’ny fahitana “mareh” momba ny roa arivo sy telonjato taona izany. Izany tantara izany dia voatenona miaraka amin’ny tantaran’ny fahitana “chazon” momba ny roa arivo sy dimanjato amby roapolo taona, araka ny asehon’ireo hery roa mpandringana izay hanitsakitsaka ny fitoerana masina sy ny tafika.
The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.
Ny fahamarinana izay naseho ho vatosoa mamirapiratra toy ny masoandro tao amin’ny nofin’i Miller dia namirapiratra tokoa, nefa tsy mbola feno. Amin’ny andro farany, rehefa haverina araka ny litera indrindra ny Antso amin’ny Mamatonalina, ireo vatosoa ireo indrindra no hatsipin’ilay “Lehilahy mitondra borosy fanadiovana loto” ao anatin’ilay fitoeran-javatra vaovao sy lehibe kokoa, ary amin’izany dia hamirapiratra avo folo heny noho izay namirapirany tany am-boalohany izy ireo. Izy ireo no tonga fitsapana ny hafatry ny Antso amin’ny Mamatonalina farany. Ireo vatosoa ireo dia nofaritan’ireo vavolombelona roa nambaran’i Habakoka mialoha tamin’ny faminaniana, ho tabilao. Rehefa apetraka mifanindry “andalana manaraka andalana” ireo tabilao roa navoakan’ny mpisava lalana tamin’ny 1843 sy 1850, dia voafaritra mazava ireo vatosoan’i Miller, ary amin’izany ireo vatosoa ireo dia maneho ny hafatry ny Antso amin’ny Mamatonalina farany.
Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.
Ny ankabeazan’ireo fahamarinana eo amin’ireo tabilao roa dia maneho faminaniana izay efa tanteraka talohan’ny taona 1844, toy ny famantarana ireo biby ao amin’ny Daniela 7 sy 8. Eo ihany koa ny sari-endrika ao amin’ny Daniela 2. Eo ny adihevitra momba ny hoe Roma sa Antiokosy Epifana no mametraka ny fahitana. Eo ny fahadisoam-panantenana voalohany sy ny fotoana fiandrasana ao amin’i Habakoka sy ny virijina folo. Eo ny fahatongavan’ny anjely fahatelo, ary eo koa ny fitoerana masina any an-danitra. Eo “ny isan’andro” ho mariky ny fanompoan-tsampy. Ary mazava ho azy, eo ihany koa ireo Loza telo an’ny finoana silamo. Rehefa atambatra, ireo tabilao ireo dia maneho sary fanoharana ny “fitomboan’ny fahalalana” izay mitranga rehefa mamaha ny tombo-kasen’ny fahamarinana ara-paminaniana ny Liona avy amin’ny firenen’i Joda.
As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.
Rehefa hifarana ny fandinihantsika ny amin’ny fahitana momba ny Ony Ulai ho tandindon’ny fahalalana ara-paminaniana izay nofohazina tamin’ny fotoana farany tamin’ny taona 1798, ka nitombo mba hamorona ireo firavaka tao anatin’ilay vata firavaka vaovao sy lehibe kokoa ao amin’ny nofin’i William Miller, dia hiverina hijery indray ireo fahamarinana Millerita izay tsy mbola feno tao amin’ny tantarany isika. Ny sasany dia navelana ho amin’ny toetry ny tsy fahafenoana noho ny vanim-potoana ara-tantara izay niainan’ny Millerita, ary ny hafa kosa dia navelana tsy ho feno noho ny tsy fankatoavan’ireo izay nandà tsy hanaraka ny fahazavana mandroso nentin’ny anjely fahatelo.
We will continue these things in the next article.
Hohazavainay ao amin’ny lahatsoratra manaraka izany zavatra izany.
“Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.
“Ireo izay nirahin’Andriamanitra hitondra hafatra dia olombelona ihany, nefa manao ahoana ny toetran’ny hafatra izay entiny? Hahasahy hiala amin’ny fampitandremana ve ianareo, na hanao tsinontsinona izany, satria Andriamanitra tsy naka hevitra taminareo ny amin’izay ho tianareo kokoa? Andriamanitra miantso olona izay hiteny, izay hiantso mafy ka tsy hitsitsy. Andriamanitra efa nanangana ny irany mba hanao ny asany ho an’izao andro izao. Ny sasany efa niala tamin’ny hafatry ny fahamarinan’i Kristy mba hitsikera ny olona sy ny tsy fahatanterahany, satria tsy milaza ny hafatry ny fahamarinana amin’ny fahasoavana sy ny haingo rehetra irina izy ireo. Be hafanam-po loatra izy ireo, matotra loatra, miteny amin’ny fanamafisana loatra, ka ny hafatra izay hitondra fanasitranana sy fiainana ary fampiononana ho an’ny fanahy maro sasatra sy ampahorina dia, amin’ny ampahany, voailika; fa arakaraka ny hanidinan’ny olona manan-kery ny fony ka hampijorony ny sitrapony ho amin’ny fanoherana izay nolazain’Andriamanitra, no hitadiavany hanala ny taratry ny mazava amin’ireo izay efa naniry sy nivavaka hahazo mazava sy hery mamelombelona. Kristy efa nanoratra ny teny mafy, feno avonavona, sy feno eso rehetra izay voalaza nanohitra ny mpanompony ho toy ny hoe nanohitra ny tenany ihany.”
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.
“Ny hafatry ny anjely fahatelo dia tsy ho takarina, ary ny mazava izay hanazava ny tany amin’ny voninahiny dia hataon’izay mandà tsy handeha ao amin’ny voninahiny mitombo ho mazava sandoka. Ny asa izay mety ho vita dia havela tsy ho vita noho ireo mandà ny fahamarinana, noho ny tsi-finoany. Miangavy anareo izahay, ianareo izay manohitra ny fahazavan’ny fahamarinana, mba hiala eo amin’ny lalan’ny vahoakan’Andriamanitra. Aoka ny fahazavana avy any an-danitra hamirapiratra aminy amin’ny taratra mazava sy maharitra. Andriamanitra dia mitana anareo izay nahatongavan’ity fahazavana ity ho tompon’andraikitra amin’ny fampiasanareo azy. Izay tsy mety mihaino dia hohazonina ho tompon’andraikitra; fa ny fahamarinana dia efa nentina teo amin’ny takatry ny sainy, nefa nohamavoiny ny fahafahany sy ny tombontsoany. Hafatra mitondra ny fanamarinana avy amin’Andriamanitra no nalefa ho an’ny vahoakan’Andriamanitra; ny voninahitra, ny fiandrianana, ny fahamarinan’i Kristy, feno fahatsaram-panahy sy fahamarinana, dia naseho; ny fahafenoan’ny maha-Andriamanitra ao amin’i Jesosy Kristy dia nambara teo anivontsika tamin’ny hatsarana sy ny fahatezerana, mba hahasarika izay rehetra tsy mbola nakaton’ny fitsarana an-tendrony ny fony. Fantatsika fa Andriamanitra dia niasa teo anivontsika. Efa hitantsika ny fanahy nivily niala tamin’ny ota ho amin’ny fahamarinana. Efa hitantsika ny finoana novelomina indray tao am-pon’ireo torotoro fo. Moa va isika ho tahaka ireo boka izay nodiovina ka lasa nandeha tamin’ny lalany, ary iray ihany no niverina mba hanome voninahitra an’Andriamanitra? Aleo kosa isika hilaza ny amin’ny fahatsarany, ka hidera an’Andriamanitra amin’ny fo, amin’ny penina, ary amin’ny feo.” Review and Herald, 27 Mey 1890.