Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.
Tonga tamin’i Daniela tamin’ny toko fahasivy Gabriela mba hanome azy fahafahana sy fahatakarana ny amin’ireo fahitana roa izay efa naseho tao amin’ny toko fahavalo.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
Ary nampahafantariny aho izany, sady niresaka tamiko izy ka nanao hoe: Ry Daniela ô, tonga eto aho ankehitriny hanome anao fahendrena sy fahazavan-tsaina. Tamin’ny fiandohan’ny fifonanao dia nivoaka ny didy, ary tonga aho hampahafantatra izany aminao; fa tena malala indrindra ianao; koa fantaro ny raharaha, ary diniho ny fahitana. Daniela 9:22, 23.
In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.
Mba hahazoan’i Daniela ilay “fahatakarana” nilainy, dia nolazain’i Gabriela taminy mba hahatakatra ny “teny” sy ny “fahitana” izy. Ny “teny” dia ny fahitana momba ny fanitsakitsahana ny fitoerana masina sy ny maro, ary ny “fahitana” kosa dia ny fahitana momba ny fisehoan’ny 22 Oktobra 1844. I Sister White koa dia manasongadina ireo fahitana roa ireo, rehefa ampahafantariny antsika fa Daniela dia nitady hahatakatra ny fifandraisan’ny fahababoana fito-polo taona sy ny telo arivo sy roa-jato andro. Ny fito-polo taona no nambaran’i Gabriela ho “teny,” ary ny “fahitana” kosa dia ny telo arivo sy roa-jato andro. Daniela dia maneho ny “hendry” amin’ny andro farany, rehefa omen’i Gabriela ny fanazavana ny amin’ny telo arivo sy roa-jato andro. Ny “hendry” dia mahafantatra ny “teny” sy ny “fahitana” ao amin’ny fanazavan’i Gabriela; ny ratsy fanahy kosa tsy mahatakatra. Ny Millerita dia nahatakatra ny “teny” sy ny “fahitana,” saingy tamin’ny fomba voafetra ihany.
The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.
Ny efajato sy sivifolo taona nanaovana fizahan-toetra dia fotoana niorina teo ambonin’ny efajato sy sivifolo taona nikomiana tamin’ny fanekena ny “impito” izay aseho ao amin’ny Levitikosy dimy amby roapolo sy enina amby roapolo. Ny fahababoana fitopolo taona no fitambaran’ny taona rehetra izay tsy namelana ny tany hankafy ny fitsaharany.
The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.
Ny herinandro izay nanamafisan’i Kristy ny fanekena tamin’ny maro dia fanehoana ny adin’ny fanekeny, araka ny asehon’ireo vanim-potoana roa samy misy arivo sy roanjato ary enim-polo andro. Io herinandro ara-paminaniana io dia nozarain’ny hazo fijaliana, izay maneho ny tombo-kasen’Andriamanitra.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.
“Inona no tombo-kasen’Andriamanitra velona, izay apetraka eo amin’ny handrin’ny olony? Izany dia famantarana izay azon’ny anjely vakina, fa tsy ny mason’olombelona; satria tsy maintsy hitan’ilay anjely mpandringana io mariky ny fanavotana io. Ny saina manan-tsaina dia efa nahita ny famantaran’ny hazo fijalian’i Kalvary eo amin’ireo zanaka lahy sy zanaka vavy natsangan’ny Tompo ho Azy. Esorina ny fahotan’ny fandikana ny lalàn’Andriamanitra. Mitafy ny fitafian’ny fampakaram-bady izy, ary mankatò sady mahatoky amin’ny didin’Andriamanitra rehetra.” Manuscript Releases, boky faha-21, 52.
That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.
Izany herinandro izany dia naneho tandindona vanim-potoana roa samy arivo sy roanjato sy enim-polo taona, izay nozaraina teo amin’ny lalàn’ny Alahady tamin’ny 538, (ny mariky ny bibidia), izay nandritra izany no nanitsakitsahan’ny fanompoan-tsampy ary avy eo ny fahefana papaly ny fitoerana masina sy ny tafika. Nandritra ny arivo sy roanjato sy enim-polo andro, Kristy dia nanome ny fijoroany ho vavolombelona; ary avy eo, nandritra ny arivo sy roanjato sy enim-polo andro hafa, Kristy dia nanome izany fijoroana ho vavolombelona izany tamin’ny alalan’ny mpianany. Nandritra ny arivo sy roanjato sy enim-polo taona, Satana dia nanome ny fijoroany ho vavolombelona tamin’ny alalan’ny fanompoan-tsampy; ary avy eo, nandritra ny arivo sy roanjato sy enim-polo taona hafa, Satana dia nanome ny fijoroany ho vavolombelona tamin’ny alalan’ny fahefana papaly.
The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.
Ny fanekena, izay noho ny tsy fankatoavan’i Isiraely fahiny no tonga “adihevitr’Andriamanitra”, dia ilay fanekena ao amin’ny Levitikosy toko faha-dimy amby roapolo, izay namaritra ny fitsaharan’ny tany sy ny jobily izay tokony hankalazaina isaky ny taona fahasivy amby efapolo.
And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.
Ary niteny tamin’i Mosesy teo an-tendrombohitra Sinay Jehovah ka nanao hoe: Mitenena amin’ny Zanak’Isiraely, ka lazao aminy hoe: Rehefa tonga any amin’ny tany izay omeko anareo ianareo, dia hitandrina sabata ho an’i Jehovah ny tany. Enin-taona no hamafazanao ny taninao, ary enin-taona no handrantsananao ny tanim-boalobokao sy hanangonanao ny vokany; fa amin’ny taona fahafito dia hisy sabatan’ny fitsaharana ho an’ny tany, dia sabata ho an’i Jehovah; tsy hamafy ny taninao ianao, ary tsy handrantsana ny tanim-boalobokao. Izay maniry ho azy amin’ny vokatrao dia aza jinjaina, ary ny voaloboka amin’ny voalobokao tsy voarantsana dia aza angonina; fa taona fitsaharana ho an’ny tany izany. Ary ny sabatan’ny tany dia ho fihinana ho anareo; ho anao sy ny ankizilahinao sy ny ankizivavinao ary ny mpikarama aminao sy ny vahininao izay mitoetra eo aminao, ary ho an’ny bibinao sy ny bibidia izay ao amin’ny taninao; dia ho fihinana avokoa ny vokatra rehetra ao aminy. Ary isao fito sabatan’ny taona ho anao, dia impito fito taona; ary ny andro amin’ny fito sabatan’ny taona dia ho amby efa-polo taona sy sivy amby efapolo taona ho anao. Dia ampandreneso ny trompetran’ny jobily amin’ny andro fahafolon’ny volana fahafito; amin’ny andro fanavotana no hampandrenesanareo ny trompetra eran’ny taninareo rehetra. Ary hamasino ny taona fahadimampolo, ka hambarao ny fahafahana eran’ny tany ho an’ny mponina rehetra ao aminy; ho jobily aminareo izany; ary samy hiverina any amin’ny fananany avy ny olona rehetra, ary samy hiverina any amin’ny fianakaviany avy ny olona rehetra. Jobily ho anareo izany taona fahadimampolo izany; aza mamafy, ary aza mijinja izay maniry ho azy ao aminy, ary aza manangona ny voaloboka amin’ny voalobokao tsy voarantsana. Fa jobily izany; ho masina aminareo izany; eny an-tsaha no hihinananareo ny vokatra ao aminy. Amin’izao taona jobily izao dia samy hiverina any amin’ny fananany avy ny olona rehetra. Levitikosy 25:1–13.
The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.
Ny fe-potoana voalohany amin’ilay faminaniana roa arivo sy telon-jato taona, tahaka ny herinandro izay nanamafisan’i Kristy ny fanekena sy ireo efajato sy sivifolo taona, dia mifandray mivantana amin’ny “impito” ao amin’ny Levitikosy toko faha-dimy amby roapolo sy faha-enina amby roapolo.
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. Daniel 9:2.
Koa aoka izany hianareo, ka fantaro, fa hatramin’ny nivoahan’ny didy hampodiana sy hanorenana an’i Jerosalema ka hatramin’ny Mesia Andriana dia ho fito herinandro sy roa amby enimpolo herinandro; ny lalana sy ny manda dia haorina indray, na dia amin’ny andro mahory aza. Daniela 9:2.
Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.
Ny herinandro sivy amby enim-polo, miainga amin’ny 457 talohan’i Kristy, dia mitondra anao ho amin’ny batisan’i Kristy sy ho amin’ny fiandohan’ilay herinandro izay nanamafisany ny fanekena, dia ilay fanekena amin’ny “fifandiran’”Andriamanitra. Kanefa nisy herinandron’ny herinandro iray (sivy amby efapolo taona), izay natokana ka nosarahina tamin’ireo herinandro sivy amby enim-polo tamin’ny alalan’ilay teny hoe: “herinandro fito sy roa amby enim-polo herinandro.” Miainga amin’ny 457 talohan’i Kristy, dia hisy sivy amby efapolo taona, filazana mazava momba ny fanekena ao amin’ny Levitikosy toko faha-dimy amby roapolo, sy momba ny fankalazana ny jobily. Ireo sivy amby efapolo taona ireo dia tsy mariky ny tsingerin’ny jobily ihany, fa mariky ny Pentekosta koa, izay andro fahadimampolo manaraka ireo sivy amby efapolo andro amin’ny fetin’ny herinandro.
The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:
Ny efatra amby efapolo taona voalohany amin’ny roa arivo sy telon-jato taona, ny efatra-jato sy sivifolo taona, ary ilay herinandro nanamafisana ny fanekena dia samy mifandray mivantana amin’ny roa arivo sy dimy-jato ary roapolo taona, izay aseho ho “impito,” ao amin’ny Levitikosy enina amby roapolo. Ny singa rehetra amin’ny faminanian’ny roa arivo sy telon-jato taona dia mifandray mivantana amin’ilay “impito” izay natsipin’ny Advantisma sy nolaviny tamin’ny 1863. Ny “impito” dia tandindon’ny fanekem-pifaliana, ary noho izany dia tokony homarihina koa fa rehefa nifarana tamin’ny 22 Oktobra 1844 ny roa arivo sy telon-jato taona, dia nifarana tamin’io andro io indrindra koa ny roa arivo sy dimy-jato ary roapolo taona; fa Mosesy dia nanoratra ao amin’ny Levitikosy toko faha-dimy amby roapolo:
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Ary hanisa sabatan-taona fito ho anao ianao, dia impito fito taona; ary ny halavan’ny sabatan-taona fito dia ho sivy amby efapolo taona ho anao. Ary amin’izany dia hampanenoinao ny trompetra amin’ny jobily amin’ny andro fahafolon’ny volana fahafito; amin’ny Andro Fanavotana no hampanenoanareo ny trompetra manerana ny taninareo rehetra. Levitikosy 25:8, 9.
Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”
Ny vanim-potoana ara-paminaniana rehetra ao anatin’ilay roa arivo sy telon-jato taona dia mifandray mivantana amin’ireo “impito” ao amin’ny Levitikosy enina amby roapolo, anisan’izany ny andro nifaranan’ireo vanim-potoana ara-paminaniana roa ireo. Ny sivy amby efapolo taona voalohany dia nanondro ny asan’ny fanorenana indray sy ny famerenana amin’ny laoniny an’i Jerosalema, izay ho tanteraka rehefa nivoaka avy tany Babylona ny olon’Andriamanitra. Vita ny tempoly talohan’ny didy fahatelo, tahaka ny nahavitan’ny tempolin’ny Millerita talohan’ny nahatongavan’ny anjely fahatelo. Nefa taorian’ny 457 tal. J.K., “ny arabe” dia mbola nila “haorina indray, mbamin’ny manda aza, na dia amin’ny andro fahoriana aza.” Amin’ny maha Alfa sy Omega Azy, Jesosy dia mandrakariva mampiseho ny fiafaran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray; ary taorian’ny 22 Oktobra 1844, ny Millerita dia tokony hamita “ny arabe” sy “ny manda,” “amin’ny andro fahoriana.”
Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.
I Sister White dia manondro ny manda ara-bakiteny fiarovana manodidina an’i Jerosalema ho tandindon’ny lalàn’Andriamanitra, ary avy hatrany taorian’ny 22 Oktobra 1844 dia nentina niditra tao amin’ny fitoerana masina any an-danitra ny mahatoky ka nahafantatra ny lalàn’Andriamanitra (ny manda). Mba hahafahana nahafantatra ny lalàn’Andriamanitra, anisan’izany ny Sabata, dia nentina niverina ho amin’ny faneken’ny Isiraely fahiny ny Millerites. Ny famerenana amin’ny laoniny ilay “lalana” ara-bakiteny dia ilay famerenana amin’ny laoniny izay notanterahina ara-panahy rehefa niverina ho amin’ireo “lalana taloha” ao amin’i Jeremia ny Millerites. Ireo “fotoan-tsarotra” izay tsy maintsy ho teo amin’ilay vanim-potoana nanorenana ny manda sy ny lalana dia tsy maintsy ho tanteraka taorian’ny 1844, ary ny Ady an-trano izay nanakaiky tamin’izany fotoana izany, sady vetivety dia nanomboka tao anatin’izany tantara izany indrindra, no naneho ireo fotoan-tsarotra ireo.
Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.
Raha nahatoky izy, dia ho tonga teo amin’ilay taona fahadimampolo ara-tandindona amin’ny Jobily izy, izay amotsorana ny andevo; ary izany koa dia nasehon’ny andro fahadimampolon’ny Pentekosta, izay irosoan’ny hafatry ny fanafahana ho any amin’izao tontolo rehetra izao. Nefa taorian’ny taona 1844 dia ny ankamaroany no nanohitra ny fahazavan’ny Sabata, ary tamin’ny 1863 dia nolaviny koa ny hafatr’i Mosesy (ilay “impito”), izay efa naterin’i Elia (William Miller) taminy. Raha lazaina amin’ny teny hafa, dia niala tamin’“ny lalana” (ireo làlana fahiny) izay tokony haveriny sy hizorany izy.
Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.
Maneho mandrakariva hatrany ny fiafarana amin’ny alalan’ny fiandohana i Jesosy, ary rehefa averina amin’ny andro farany ny fanoharana momba ireo virijina folo, dia tsy maintsy tanterahina indray ny asan’ny famerenana amin’ny laoniny an’i Jerosalema. Ny “lalana sy ny manda” dia haorina amin’ny “fotoan-tsarotra”. Miditra ao anatin’izany fotoan-tsarotra izany isika ankehitriny. Ny 22 Oktobra 1844 dia tandindon’ny lalàn’ny Alahady ho avy tsy ho ela, koa rehefa tonga ny “oran’ny horohoron-tany lehibe” ao amin’ny Apokalypsy toko faha-11, dia haorina amin’ny fotoan-tsarotra ny lalana sy ny manda. Hofantarintsika ankehitriny fa izany fotoan-tsarotra izany dia ny “fahatezeran’ny firenena” ateraky ny ady mihamafy ataon’ny finoana silamo.
While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.
Raha nanazava izay efa voasoratra teo aloha momba ny “fotoan’ny fahoriana” izy, dia nanome fanazavana izay voarakitra ao amin’ny boky Early Writings.
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
“1. Ao amin’ny pejy faha-33 dia omena izao manaraka izao: ‘Hitako fa ny Sabata masina dia, sady mbola ho, ilay rindrina mampisaraka ny Isiraely marina an’Andriamanitra sy ny tsy mino; ary ny Sabata no fanontaniana lehibe hampiray ny fon’ny olomasina malalan’Andriamanitra izay miandry. Hitako fa Andriamanitra dia manana zanaka izay tsy mahita sy tsy mitandrina ny Sabata. Tsy nandà ny fahazavana mikasika izany izy ireo. Ary tamin’ny fiandohan’ny fotoan’ny fahoriana, dia nofenoina ny Fanahy Masina isika raha nivoaka ka nitory ny amin’ny Sabata tamin’ny fahafenoana kokoa.’”
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Nomena tamin’ny taona 1847 ity fahitana ity, tamin’izay mbola vitsy dia vitsy ireo rahalahy Advantista nitandrina ny Sabata, ary tamin’ireo dia mbola vitsy koa no nihevitra fa zava-dehibe ampy ny fitandremana azy ka hampisaraka ny vahoakan’Andriamanitra amin’ny tsy mino. Ankehitriny dia efa manomboka hita ny fahatanterahan’izany fahitana izany. Ny ‘fiandohan’izany andro fahoriana’ voalaza eto dia tsy manondro ny fotoana hanombohan’ny loza hirotsaka, fa fotoana fohy mialoha ny hirotsahany, raha mbola ao amin’ny fitoerana masina Kristy. Amin’izany fotoana izany, raha eo am-pifaranana ny asam-pamonjena, dia hisy fahoriana ho tonga amin’ny tany, ary ho tezitra ny firenena, kanefa hotanana tsy hihoatra ny fetra izy ireo mba tsy hisakana ny asan’ny anjely fahatelo. Amin’izany fotoana izany no hahatongavan’ny ‘orana farany,’ na famelombelomana avy eo anatrehan’ny Tompo, hanomezana hery ny feo mahery an’ilay anjely fahatelo, sy hanomanana ny olomasina hiorina mafy amin’ny vanim-potoana hirotsahan’ny loza fito farany.” Early Writings, 85.
There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.
Misy “fotoana fohy” mialoha ny hifaranan’ny fotoam-pitsapana, izay “ho tezitra ny firenena, nefa mbola ho voafehy ihany.” Amin’izay fotoana izay ihany koa no ahatongavan’ny “orana farany.” Ny “fahatezeran’ny firenena” dia tandindona iray izay fantarina ao amin’ny Apokalypsy toko faha-11.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Ary tezitra ny firenena, ary tonga ny fahatezeranao sy ny fotoanan’ny maty mba hotsaraina, ary mba homenao valim-pitia ny mpanomponao, dia ny mpaminany sy ny olo-masina ary izay matahotra ny anaranao, na kely na lehibe; ary mba handringananao izay manimba ny tany. Apokalypsy 11:18.
Sister White comments on this verse.
Maneho hevitra momba io andininy io i Rahavavy White.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
“Hitako fa ny fahatezeran’ny firenena, ny fahatezeran’Andriamanitra, ary ny andro hitsarana ny maty dia samy misaraka sy miavaka, ka ny iray manaraka ny iray; ary koa fa Mikaela dia mbola tsy nitsangana, ary ny andro fahoriana, izay tsy mbola nisy tahaka azy, dia mbola tsy nanomboka. Ankehitriny dia tezitra ny firenena; fa rehefa vitan’ny Mpisoronabentsika ny asany ao amin’ny fitoerana masina, dia hitsangana Izy, hitafy ny fitafian’ny famaliana, ary amin’izany dia haiditra ny loza fito farany.”
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Nahitako fa hotanan’ireo anjely efatra ny rivotra efatra mandra-pahavitan’ny asan’i Jesosy ao amin’ny fitoerana masina, ary amin’izany dia ho avy ireo loza fito farany.” Early Writings, 36.
The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.
Ny “fampahatezerana ny firenena” dia mitranga fotoana fohy mialoha ny hifaranan’ny fotoam-pahasoavana, satria arahin’ny “fahatezeran’Andriamanitra” izany. Ny “fahatezeran’Andriamanitra” dia mitranga rehefa mifarana ny fotoam-pahasoavana, ary ny “fotoana hitsarana ny maty” dia manondro fitsarana izay mitranga mandritra ny arivo taona, fa tsy manondro ny fitsarana ny maty izay nanomboka tamin’ny taona 1844.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.
Ary hitako nisy anjely nidina avy tany an-danitra, nitondra ny fanalahidin’ny lavaka tsy hita noanoa sy rojo lehibe teny an-tànany. Ary nosamboriny ilay dragona, dia ilay menarana ela, izay atao hoe devoly sy Satana, ka nofatorany arivo taona; ary natsipiny tao amin’ny lavaka tsy hita noanoa izy, dia nohidiny tao sady nasiany tombo-kase, mba tsy hamitahany ny firenena intsony mandra-pahatanteraky ny arivo taona; ary rehefa afaka izany dia tsy maintsy hovahana vetivety izy. Ary hitako ny seza fiandrianana, ary nisy nipetraka teo amboniny, ka nomena fitsarana izy; ary hitako ny fanahin’izay notapahin-doha noho ny filazana an’i Jesosy sy noho ny tenin’Andriamanitra, ary izay tsy niankohoka tamin’ilay bibidia na tamin’ny sariny, sady tsy nandray ny mariny tamin’ny handriny na teo an-tànany; ary velona izy ka niara-nanjaka tamin’i Kristy arivo taona. Apokalypsy 20:1–4.
The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.
Ny fitsarana izay “omena” ny olomasina dia manambara fa izy ireo no hitsara ny ratsy fanahy mandritra ny arivo taona, fa tsy hoe izy ireo no tsaraina.
“During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.
“Mandritra ilay arivo taona eo anelanelan’ny fitsanganana voalohany sy ny fitsanganana faharoa no anatanterahana ny fitsarana ny ratsy fanahy. Ny apostoly Paoly manondro izany fitsarana izany ho zava-mitranga izay manaraka ny fihavian’i Kristy fanindroany. ‘Koa aza mitsara na inona na inona alohan’ny fotoana, mandra-pihavin’ny Tompo, Izay hampiharihary ny zava-miafina ao amin’ny maizina sy hampiseho ny fisainan’ny fo.’ 1 Korintiana 4:5. Ambaran’i Daniela fa raha tonga ny Fahagolan’Andro, dia ‘nomena ny olomasin’ny Avo Indrindra ny fitsarana.’ Daniela 7:22. Amin’izany andro izany ny marina dia manjaka tahaka ny mpanjaka sy mpisorona ho an’Andriamanitra. Jaona ao amin’ny Apokalypsy manao hoe: ‘Ary nahita seza fiandrianana aho, ary nisy nipetraka teo amboniny, ka nomena fitsarana izy.’ ‘Ho mpisoron’Andriamanitra sy Kristy izy, ary hiara-manjaka aminy arivo taona.’ Apokalypsy 20:4, 6. Amin’izany fotoana izany no, araka ny efa nambaran’i Paoly, ‘hitsara izao tontolo izao ny olomasina.’ 1 Korintiana 6:2. Miray amin’i Kristy izy ireo amin’ny fitsarana ny ratsy fanahy, ka mampitaha ny asany amin’ny bokin’ny lalàna, dia ny Baiboly, ary manapa-kevitra ny amin’ny raharaha tsirairay araka ny asa natao tamin’ny tena. Avy eo dia refesina ny anjara fijaliana tsy maintsy zakain’ny ratsy fanahy, araka ny asany; ary voasoratra manohitra ny anarany ao amin’ny bokin’ny fahafatesana izany.
“Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.
“I Satana koa sy ireo anjely ratsy dia tsarain’i Kristy sy ny olony. Hoy Paoly: ‘Tsy fantatrareo va fa hitsara anjely isika?’ Andininy 3. Ary ambaran’i Joda fa ‘ny anjely izay tsy nitandrina ny fanjakany voalohany, fa nandao ny fonenany, dia notehiriziny tamin’ny fatorana mandrakizay ao amin’ny maizina ho amin’ny fitsarana amin’ilay andro lehibe.’ Joda 6.”
“At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.
“Amin’ny fiafaran’ny arivo taona dia hitranga ny fitsanganana amin’ny maty faharoa. Amin’izany dia hatsangana hiala amin’ny maty ny ratsy fanahy ka hiseho eo anatrehan’Andriamanitra ho amin’ny fanatanterahana ‘ny fitsarana voasoratra.’ Koa rehefa avy nilazalaza ny fitsanganan’ny marina ilay mpahita fanambarana dia hoy izy: ‘Fa ny sisa amin’ny maty tsy mba velona indray mandra-pahafaran’ny arivo taona.’ Apokalypsy 20:5. Ary Isaia manambara izao ny amin’ny ratsy fanahy: ‘Hangonina izy, tahaka ny fanangonana ny mpifatotra any an-davaka, ka hihibohana ao an-tranomaizina; ary rehefa afaka andro maro dia hotsidihina izy.’ Isaia 24:22.” Ilay Hery Mifanandrina, 660, 661.
It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”
Koa dia mazava fa ny “fahatezeran’ny firenena” dia manondro ireo “andro sarotra” izay manjo izao tontolo izao alohan’ny hifaranan’ny fotoam-pahasoavana, ary rehefa “tezitra ny firenena,” dia “sakanana tsy hihetsika” miaraka amin’izay koa izy ireo.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.
“Hitako fa ny fahatezeran’ny firenena, ny fahatezeran’Andriamanitra, ary ny fotoana hitsarana ny maty dia samy hafa sy miavaka, ka ny iray dia manaraka ny iray.” Early Writings, 36.
At the time when the “nations are angered,” the latter rain begins to fall.
Amin’ny fotoana izay “tezitra ny firenena”, dia manomboka milatsaka ny orana farany.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Tamin’izany fotoana izany, raha hifarana ny asam-pamonjena, dia hisy fahoriana ho avy amin’ny tany, ary ho tezitra ny firenena, nefa hofehezina mba tsy hanakana ny asan’ilay anjely fahatelo. Amin’izany fotoana izany no hirotsahan’ny ‘orana farany,’ na famelombelomana avy eo anatrehan’ny Tompo, hanome hery ny feo mahery ataon’ilay anjely fahatelo, sy hanomana ny olona masina hahatohitra amin’ny andro izay handrarahana ny loza fito farany.” Early Writings, 85.
There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.
Misy fotoana izay “tezitra ny firenena,” nefa amin’izany fotoana izany ihany koa dia “voafehy” izy ireo. Amin’izay no anorenan’i Kristy ny fanjakan’ny voninahiny, fa ny fanjakany dia aoriny mandritra ny andron’ny ranonorana farany.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Ny ranonorana farany dia ho tonga amin’ireo izay madio—ary amin’izany fotoana izany dia handray izany avokoa izy rehetra tahaka ny tamin’ny taloha.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
«Rehefa hamotsotra ireo anjely efatra, dia hanorina ny fanjakany i Kristy. Tsy misy mandray ny ranonorana farany afa-tsy izay manao izay rehetra azony atao.» Spalding and Magan, 3.
The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.
Ireo andalan-teny roa teo aloha nalaina tao amin’ny *Early Writings* dia manambara fa rehefa tezitra ny firenena, ary miaraka amin’izay koa “tazonina”, dia ireo anjely efatra no mitana ny rivotra efatra. Koa ny fahatezeran’ny firenena dia aseho ho ny “rivotra efatra”. Nomarihiny koa fa amin’ny fotoana itanan’ny anjely efatra ny firenena tezitra tsy hirohotra, dia ho tonga ny ranonorana fara. Ny fe-potoana izay manomboka rehefa tonga ny ranonorana fara, sady io koa no fotoana iteziran’ny firenena nefa mbola tazonina, dia mitohy mandra-pitsanganan’i Mikaela sy hikatonan’ny fotoam-pahasoavan’ny olombelona. Izany fe-potoana izany no fotoana ikatonan’ny famonjena, ary noho izany dia maneho ny asa farany ataon’i Kristy ao amin’ny Efitra Indrindra Masina, izay ambara ho fe-potoana anaovany na famafana ny fahotan’ny olona na ny anarany tsy ho ao amin’ny bokin’ny fitsarana. Izany fe-potoana izany, rehefa mitana ny rivotra efatra ny anjely, no fotoana fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina.
Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.
Ny finoana silamo amin’ilay Loza fahatelo no hery izay “mahatezitra ny firenena,” ary tonga tamin’ny 11 Septambra 2001 ilay Loza fahatelo, nefa ny finoana silamo dia “notanana” avy hatrany. Ny “rivotra avy any atsinanana” dia tandindon’ny finoana silamo, ary i Isaia dia manondro ny “rivotra avy any atsinanana” ho ilay “rivotra mahery,” izay “sakanan’”Andriamanitra. Ny adin’ny finoana silamo dia aseho imbetsaka ho toy ny vehivavy mihetsi-jaza, satria ady mihamafy sy miitatra izany, izay nanomboka tamin’ny 11 Septambra 2001, rehefa nidina ilay anjely mahery ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, araka ny voamariky ny nampidinana ireo trano lehibe tao New York City.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ankehitriny ve dia tonga ny teny izay nolazaiko fa hovonoin’ny onjan-dranomasina goavana i New York? Izany dia tsy mbola nolazaiko mihitsy. Efa nolazaiko kosa fa, raha nijery ireo trano goavana natsangana tany aho, rihana miampy rihana, dia hoy aho: ‘Endrey, hanao ahoana ny zava-mitranga mahatsiravina rehefa hitsangana Jehovah hampihorohoro fatratra ny tany! Amin’izany dia ho tanteraka ny tenin’ny Apokalypsy 18:1–3.’ Ny toko fahavalo ambin’ny folo manontolo ao amin’ny Apokalypsy dia fampitandremana ny amin’izay ho tonga eto ambonin’ny tany. Kanefa tsy manana fahazavana manokana aho momba izay hanjo an’i New York, afa-tsy izao ihany: fantatro fa indray andro any dia harodana ireo trano lehibe any noho ny fihodinana sy fanonganana entin’ny herin’Andriamanitra. Araka ny fahazavana nomena ahy, dia fantatro fa misy fandringanana eo amin’izao tontolo izao. Teny iray avy amin’ny Tompo, fikasihan’ny heriny mahery tokana, dia hirodana ireo rafitra goavana ireo. Hisy toe-javatra hitranga izay tsy hainay saintsainina ny hamafin’ny fahatahorana ao aminy.” Review and Herald, 5 Jolay 1906.
On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.
Amin’ireo tabilao 1843 sy 1850, ny Islam dia aseho ho “soavaly fiadiana”. Ao amin’ny Apokalypsy toko faha-sivy, izay anehoana ny Islam amin’ny Loza voalohany sy faharoa, ny toetran’ny Islam dia faritana amin’ny anaran’ny mpanjakan’ny Islam.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.
Ary nanana mpanjaka teo amboniny izy ireo, dia ilay anjelin’ny lavaka tsy hita noanoa, izay atao hoe Abadona amin’ny teny Hebreo, fa amin’ny teny Grika kosa dia Apoliona no anarany. Apokalypsy 9:11.
The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.
Ny andininy, dia ny toko FAHASIVY, sy ny andininy FAHIRAHA-TELO AMBIN’NY FOLO, no manondro ara-paminaniana fa, na aseho ao amin’ny Testamenta Taloha (ny Hebreo) izany na ao amin’ny Testamenta Vaovao (ny Grika), dia Abadona na Apoliona no toetran’ny Islama. Samy midika hoe “fandringanana sy fahafatesana” ireo anarana roa ireo.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.
“Ny anjely no mitana ny rivotra efatra, aseho amin’ny endriky ny soavaly masiaka mitady hiala sy hirohotra manerana ny velaran’ny tany rehetra, mitondra fandringanana sy fahafatesana amin’ny lalany.” Manuscript Releases, volume 20, 217.
The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.
Ny rivotra efatra no soavaly tezitra ao amin’ny faminanian’ny Baiboly, izay mitady hiala amin’ny famatorana. Anankiray amin’ireo toetra ara-paminaniana ananan’io soavaly tezitra io ny hoe voatana izy, nefa mitady hiala mba hitondra “fandringanana sy fahafatesana” amin’ny tany rehetra.
We will continue to address these subjects in the next article.
Hotohizantsika hatrany ao amin’ny lahatsoratra manaraka ireo lohahevitra ireo.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
“Enga anie ny olon’Andriamanitra mba hanana fahatsapana ny amin’ny fandringanana mananontanona an’ny tanàna an’arivony, izay saika efa natolotra ho amin’ny fanompoan-tsampy ankehitriny! Kanefa maro amin’ireo izay tokony hitory ny fahamarinana no miampanga sy manameloka ny rahalahiny. Rehefa tonga amin’ny saina ny hery mampiova fo avy amin’Andriamanitra, dia hisy fiovana mazava sy hentitra. Tsy hanana fironana hitsikera sy handrava intsony ny olona. Tsy hijoro amin’ny toerana manakana ny fahazavana hamirapiratra amin’izao tontolo izao izy. Hitsahatra ny fanakianany sy ny fiampangany. Mivondrona hiady ny herin’ny fahavalo. Misy fifanandrinana mafy miandry antsika. Mifandròna akaiky, ry rahalahiko sy ranabaviko, mifandròna akaiky. Miraiketa amin’i Kristy. ‘Aza milaza hoe: Firaisana tetika,... ary aza matahotra izay atahorany, na mangovitra amin’izany. Jehovah, Tompon’ny maro, no hamasino; ary aoka Izy no hataonareo tahotra, ary aoka Izy no hampangovitra anareo. Dia ho fitoerana masina Izy; nefa ho vato mahatafintohina sy ho vatolampy mahasolafaka amin’ny andaniny roa amin’ny taranak’Isiraely, ary ho fandrika sy ho harato ho an’ny mponina any Jerosalema. Ary maro aminy no ho tafintohina sy ho lavo ary ho torotoro, ary ho voafandrika sy ho voasambotra.’”
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Izao tontolo izao dia teatra. Ny mpilalao, dia ny mponina ao aminy, no miomana handray ny anjarany ao amin’ilay tantara an-tsehatra lehibe farany. Tsy eo imason’izy ireo intsony Andriamanitra. Tsy misy firaisana eo amin’ny vahoaka maro amin’ny olombelona, afa-tsy raha mifamatotra izy ireo mba hanatanteraka ny fikasan-tenany feno fitiavan-tena. Mijery Andriamanitra. Ho tanteraka ny fikasany momba ireo olom-peheziny mpikomy. Tsy natolotra eo an-tanan’ny olona izao tontolo izao, na dia avelan’Andriamanitra hanjaka vetivety aza ny singan’ny fikorontanana sy ny tsy filaminana. Misy hery avy any ambany miasa mba hampisy ireo seho lehibe farany ao amin’ilay tantara an-tsehatra,—Satana tonga toy ny Kristy, ary miasa amin’ny fitaka rehetra momba ny tsi-fahamarinana ao amin’ireo izay mamatotra ny tenany hiaraka ao amin’ny fikambanana miafina. Ireo izay manaiky ho resin’ny firehetam-po hifamatotra dia manatanteraka ny drafitry ny fahavalo. Ny antony dia harahin’ny vokany.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Ny fandikan-dalàna dia efa saiky tonga amin’ny fetrany. Fisafotofotoana no mameno izao tontolo izao, ary vetivety dia hisy tahotra lehibe hihatra amin’ny olombelona. Akaiky dia akaiky ny farany. Isika izay mahalala ny fahamarinana dia tokony hiomana ho amin’izay efa ho tonga tampoka amin’izao tontolo izao tahaka ny fahagagana manafotra.” Review and Herald, 10 Septambra 1903.