The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.
Ny firavaka tao amin’ny nofin’i William Miller dia hamirapiratra avo folo heny noho ny namirapiratany teo amin’ny tantaran’ny Millerita. Marina ny fahatakaran’ny Millerita ny amin’ilay fahalalana izay nitombo nandritra ny tantarany, nefa tsy feno. Rehefa apetraka ao anatin’ny tontolo ara-tantara marina kokoa ny fahatakaran’izy ireo, dia mampiseho hevitra lalina sy lehibe kokoa izany; fa tsy vitan’ny hoe manitatra ny fahamarinana ara-paminaniana asehon’ireo firavaka ihany izy, fa mamokatra koa ny fitsapana ho an’ireo virijina folo amin’ny andro farany. Ny fahatakaran’ny Millerita dia aseho eo amin’ireo tabilao roa navelan’ireo mpisava lalana (1843 sy 1850). Samy fahatanterahan’ireo tabilao nambaran’ny faminaniana ao amin’ny Habakoka toko faharoa izy roa ireo, ary ny zava-misy fa ireo tabilao ireo dia fahatanterahan’ny Habakoka, sady koa fa ireo fahamarinana ireo indrindra no fahamarinana fototry ny Advantisma, dia nofaritan’ny Fanahin’ny Faminaniana ho toy izany mihitsy.
The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.
Ny fahatakarana ny sasany amin’ireo fahamarinana fototra dia nitombo tamin’ny voninahitra, rehefa notarihina ny Millerita ho amin’ny fahatakarana ny fitoerana masina any an-danitra sy ireo fahamarinana mifandray amin’ny fitoerana masina, taorian’ilay fahadisoam-panantenana lehibe tamin’ny 22 Oktobra 1844. Kanefa ny fifindran’ny Advantisma ho amin’ny toe-panahy Laodikiana tamin’ny 1856, sy ny fandavany tanteraka ilay “fito heny” tamin’ny 1863, dia nitarika azy ireo ho any amin’ny efitr’i Laodikia. Tsy nisy fahamarinana manan-danja navoakan’ny Advantisma intsony hatramin’ny taona 1850. Raha misalasala amin’izany filazana izany ianao, dia farito hoe nahoana izany no tsy marina.
The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.
Marina ny fahazoan’ny Millerites momba ny Daniela toko faharoa, nefa voafetra ny fahatakarany. Tsy mba nihoatra ny fahazoan’ny Millerites mihitsy ny Advantisma. Ankehitriny dia hita avokoa ireo fanjakana valo aseho ao amin’ny Daniela toko faharoa, tahaka izany koa ny tandindona momba an’i Daniela mivavaka mba hahatakatra ny zava-miafina amin’ny nofin’i Nebokadnezara. Io zava-miafina io dia maneho ny zava-miafina ara-paminaniana farany, (satria ny mpaminany rehetra dia manondro ny andro farany), ary ny zava-miafina ara-paminaniana farany dia izay ambaran’i Jaona ho Apokalypsin’i Jesosy Kristy. Vohana izany zava-miafina izany rehefa “akaiky ny andro,” mialoha indrindra ny hifaranan’ny fotoam-pahasoavana, ary ankehitriny dia eo am-pivoahana tombo-kase izany zava-miafina izany, ho an’izay misafidy ny hahita.
The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.
Ny fahatakarana Millerita momba ny “ny isan’andro” ao amin’ny bokin’i Daniela dia nohamarinin’ny tsindrimandry ho marina; kanefa tamin’ny taona 1901 dia nanomboka nanao dingana handavana izany fahamarinana fototra izany ny Advantisma, ary tamin’ny taona 1930 dia niverina tamin’ilay fomba fijery protestanta taloha ny Advantisma, izay milaza fa “ny isan’andro” dia maneho lafiny iray amin’ny asa fanompoan’i Kristy ao amin’ny fitoerana masina. Izany fomba fijery satanika izany, hoy ny Fanahin’ny Faminaniana, dia avy tamin’ireo “anjely izay noroahina hiala tany an-danitra.” Ankehitriny, ny fomba fijery Millerita marina momba ny “ny isan’andro” dia azo jerena fa tsy mariky ny fanompoan-tsampy ihany, fa mariky ny fikomian’ny Advantisma koa, izay mitondra ny famitahana mahery amin’ireo izay tsy tia ny fahamarinana.
The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.
Ny Millerita dia notarihina ho amin’ny daty marina hifaranan’ny telo arivo amby roanjato taona, ary ny Advantisma, avy hatrany taorian’ny Fahadisoam-panantenana Lehibe, dia nahafantatra fahazavana nitombo mifandray amin’izany faminaniana izany; kanefa, noho ny nandavany ny “fotoana fito,” hatramin’ny 1856 ka hatramin’ny 1863, ary na dia mandraka androany indrindra aza, dia tsy nahita fahazavana mandroso avy amin’ilay foto-pampianarana izay lazainy fa andry afovoany sy fanorenany izy ireo. Ankehitriny ny “fotoana fito” dia azo jerena, (ho an’ireo vonona hahita), ho mifandray mivantana amin’ny vanim-potoana rehetra ao amin’ny faminanian’ny telo arivo amby roanjato taona.
The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.
Ny sivy amby efapolo taona voalohany dia maneho ny tsingerin’ny tany miala sasatra isaky ny taona fahafito, izay averina impito. Ny efajato sy sivifolo taona dia tsy maneho fe-potoam-pitsapana ho an’ny Isiraely fahiny ihany, fa manondro koa ny isan’ny taona nisian’ny fikomiana tamin’ny didy namela ny tany hiala sasatra, izay tsy maintsy nitranga mba hanangonana fitambaran-taona fito-polo izay nanakanana ny tany tsy hiala sasatra (izay no fe-potoanan’ny fahababoana noho izany fikomiana izany indrindra). Ny herinandro izay nanamafisan’i Kristy ny fanekena dia voarafitra amin’ny telo taona sy tapany hatramin’ny hazo fijaliana, ary telo taona sy tapany aorian’ny hazo fijaliana. Tamin’izany herinandro izany dia nanangona ny olona rehetra Kristy, fa hoy Izy: raha asandratra Aho, dia hanangona ny olona rehetra ho eo amiko.
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.
Ankehitriny no fitsarana ity tontolo ity; ankehitriny no hanariana ny andrianan’izao tontolo izao. Ary Izaho, raha asandratra hiala amin’ny tany, dia hitaona ny olona rehetra hanatona Ahy. Jaona 12:31, 32.
The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.
Ny roa arivo sy diman-jato sy roapolo andro izay nanamafisan’i Kristy ny fanekena sy nanangonany ny olona ho eo Aminy, dia maneho ny roa arivo sy diman-jato sy roapolo taona izay nanaparitahan’Andriamanitra ny vahoakany mpikomy noho ny adin’ny fanekeny. Ny “fotoana fito” notorahana tamin’ny fanjakan’i Isiraely tany avaratra dia maneho ny fanaparitahana naharitra roa arivo sy diman-jato sy roapolo taona, izay nanomboka tamin’ny 723 tal. J.K. ary nifarana tamin’ny 1798. Ny taona 538 no mampisaraka ireo fe-potoana roa ireo ka mamorona fe-potoana roa mifanesy, samy enin-jato sy arivo taona avy. Ny fe-potoana voalohany dia maneho ny fanitsakitsahana ny fitoerana masina sy ny tafika nataon’ny fanompoan-tsampy, ary ny faharoa kosa ny fanitsakitsahana nataon’ny fahefana papaly.
The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.
Ny “fotoana impito”, dia dimy amby roanjato sy arivo sy roa-polo taona nanjo ny fanjakana atsimo, izay nanomboka tamin’ny 677 tal. J.K. ka nifarana tamin’ny 1844, dia nifarana tamin’ny 22 Oktobra 1844. Izy io dia tandindon’ny ozon’ny fanekena, ary nofaranana tamin’ny fanenoana ny trompetra jobily izay tokony ho notsofina tamin’ny Andron’ny Fanavotana. Ny Andron’ny Fanavotana tandindon’ny tena izy, izay nanomboka tamin’ny 22 Oktobra 1844, dia maneho vanim-potoana iray. Izany no vanim-potoanan’ny Fitsarana Famotopotorana, ary nandritra izany vanim-potoana izany dia tokony ho naneno ny trompetra jobily mifandray amin’ny tsingerina masina fito.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Fa amin’ny andro handrenesana ny feon’ny anjely fahafito, raha vao hanomboka hitsoka izy, dia ho tanteraka ny zava-miafina momba an’Andriamanitra, araka izay nambarany tamin’ny mpanompony, dia ny mpaminany. Apokalypsy 10:7.
The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.
Ny fanenoan’ny Trompetra fahafito, izay nanomboka tamin’ny 22 Oktobra 1844, dia maneho ny Trompetra Jobily ao amin’ny tsingerina masina misy fito, araka izay aseho ao amin’ny Levitikosy toko faha-dimy amby roapolo. Tamin’ny farany dia marina ny Millerita momba ny famaritana daty ny faminaniana roa arivo sy telon-jato taona, ary tonga tamin’ny fahatakarana bebe kokoa momba izany ny Advantisma taorian’ny Fahadisoam-panantenana Lehibe, nefa ny “vatosoa”-n’i Miller momba ny fe-potoana roa arivo sy telon-jato taona dia mamirapiratra avo folo heny kokoa ankehitriny. Ny toetra faminaniana rehetra an’ireo fe-potoana fito izay voasolotena ao anatin’ny fe-potoana roa arivo sy telon-jato taona, dia manana fifandraisana mivantana ara-paminaniana amin’ny roa arivo sy diman-jato amby roapolo taona (“impito”), ao amin’ny Levitikosy toko faha-dimy amby roapolo sy faha-enina amby roapolo.
The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.
Nolavin’ny Millerites ny filazan’ny Protestantisma niodina sy ny Katolisisma fa i Antiokosa Epifana no tandindon’ny “mpandroba ny olonao,” izay “nanandratra ny tenany,” ary “lavo”; ary marina izy ireo. Fantany sy narovany ny fahamarinana fa i Roma no aseho ao amin’ny tenin’Andriamanitra ara-paminaniana ho “mpandroba ny olonao izay nampiorina ny fahitana”, fa tsy mpanjaka Siriana iray tsy fantatra sy tsy manan-danja eo amin’ny tantara izay nampiorina ny fahitana.
Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.
Ankehitriny, ny teolojiana Advantista dia mampianatra fa i Antiokosy Epifana no “mpandroba amin’ny vahoakanao.” Ankehitriny, ilay hevitra izay tao amin’ny tantara Millerita no naneho fa ny vahoakan’ny fanekena teo aloha izay nandaloana dia tsy nahatakatra, sady tsy afaka nahatakatra, ny fahitana (izay voapetraka amin’ny alalan’ny fahatakarana marina ny “mpandroba amin’ny vahoakanao”), dia averina indray ankehitriny ataon’ilay vahoakan’ny fanekena teo aloha izay mbola andaloana indray.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Raha tsy misy fahitana, dia ringana ny vahoaka; fa izay mitandrina ny lalàna kosa, dia sambatra izy. Ohabolana 29:18.
The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.
Ny Millerita dia nampianatra araka ny marina fa ny roa arivo sy dimanjato amby roapolo taona (“fito andro”), ao amin’ny Levitikosy faha-enina amby roapolo, no faminanian’andro lava indrindra sy farany ao amin’ny Baiboly; kanefa ny Advantisma Laodikiana dia nandà io “vatosoa” io tamin’ny taona 1863, ary ankehitriny dia hita mazava, (ho an’izay maniry hahita), fa tsy vitan’ny hoe marina ny Millerita tamin’ny namaritany ny “fito andro” ho faminanian’andro lava indrindra ao amin’ny Baiboly, fa koa fa “ny ozona”, izay fahatezeran’Andriamanitra, dia notanterahina tamin’ny fanamelohana ny fanjakana avaratra sy ny fanjakana atsimon’ny Isiraely.
Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.
Ankehitriny dia hita fa ny fiafaran’ireo fahavinirana roa ireo avy, izay resahin’ny bokin’i Daniela (tahaka ny ataon’ireo mpaminany hafa koa), dia toy ny tohana roa amin’ny faran’ny fe-potoana iray naharitra enina amby efapolo taona, izay nanorenan’i Kristy ny tempoly Millerita, araka ny tandindon’ireo enina amby efapolo andro izay nitoeran’i Mosesy teo an-tendrombohitra nandray ny toromarika momba ny fanorenana ny tabernakely tany an-efitra; ary koa araka ny enina amby efapolo taona nanaovan’i Heroda fanavaozana ny tempoly, izay noresahin’ny Fariseo tamin’ny resadresany tamin’i Kristy momba Azy “hanangana indray” tamin’ny alalan’ny fanadiovana ny tempoly iray izay efa “nopotehin” ny mpivarotra sy ny mpanakalo vola, ary koa tamin’ny alalan’ny fitsanganan’ny tempoliny maha-olona izay noforonina tamin’ny krômôzôma enina amby efapolo. Ankehitriny, ireo fahamarinana fototra Millerita dia mbola marina tahaka ny hatramin’izay ihany, nefa ankehitriny dia lalina folo heny kokoa.
Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.
Amin’izao andro izao dia azo tsapain-tanana (ho an’izay vonona hahita) fa, raha nanambara ny Tenany ho Palmoni i Kristy (ilay Mpandahatra Isa Mahagaga, na ilay Mpandahatra ny Zava-miafina) ao amin’ny andininy fahatelo ambin’ny folo amin’ny toko fahavalo ao amin’i Daniela, dia nampiseho ny fifandraisana misy eo amin’ny fahitana iray izay maneho fe-potoana roa arivo sy telonjato taona sy fahitana iray hafa izay maneho roa arivo sy diman-jato sy roapolo taona Izy. Rehefa fantarina ny fifandraisan’ireo fe-potoana ara-paminaniana roa ireo, dia hita fa mifandray mivantana amin’ny roa ambin’ny folo-jato sy enimpolo taonan’ny fitondran’ny papa izy ireo, izay kosa mifandray amin’ny roa ambin’ny folo-jato sy sivifolo taona ao amin’i Daniela roa ambin’ny folo ary koa amin’ny telo ambin’ny folo-jato sy dimy amby telopolo taona ao amin’io andininy io ihany.
The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.
Misy fifandraisana mivantana maro hafa amin’ireo fe-potoana ara-paminaniana izay mifandray amin’ireo fahitana roa ao amin’ny andininy fahatelo ambin’ny folo sy fahaefatra ambin’ny folo ao amin’ny Daniela toko faha‑valo, nefa ireo dia tsapan’izay maniry hahita ihany. Fa ankehitriny, mihoatra noho ny fifandraisan’ireo fe-potoana rehetra izay atambatry ireo fahitana roa, dia ny fanambarana ny anaran’i Palmoni (Ilay Mpandahatra Isa Mahagaga, na Ilay Mpanisa ny Zava‑miafina). Marina ny Millerita momba ireo andininy roa ireo, saingy voafetra; ary ankehitriny kosa, ny Advantisma dia ao anatin’ny haizina tanteraka sy lalina indrindra.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.
Mijanòna ianareo, ka gaga; miantsoa mafy, eny, miantsoa: mamo izy, nefa tsy amin’ny divay; miraviravy izy, nefa tsy amin’ny toaka mahery. Fa Jehovah efa nandatsaka taminareo ny fanahin’ny torimaso lalina, ary efa nanakimpy ny masonareo; ny mpaminany sy ny lehibenareo, dia ny mpahita, no nosaronany. Ary ny fahitana rehetra dia tonga aminareo tahaka ny tenin’ny boky voaisy tombo-kase, izay atolotry ny olona anankiray mahay mamaky teny ka anaovana hoe: Vakio ange ity, masìna ianao; ary hoy izy: Tsy mahay aho, satria voaisy tombo-kase izy; ary ny boky dia atolotra kosa amin’izay tsy mahay mamaky teny ka anaovana hoe: Vakio ange ity, masìna ianao; ary hoy izy: Tsy mahay mamaky teny aho. Isaia 29:9–12.
Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.
Nambaran’i Rahavavy White fa nomena “fahazavana lehibe” momba ny bokin’ny Apokalypsy i William Miller, nefa ny fahatakarany ny toko faharoa ambin’ny folo, fahatelo ambin’ny folo, fahafito ambin’ny folo ary fahavalo ambin’ny folo ao amin’ny Apokalypsy dia, tsotra izao, tsy marina. Ireo fahatakarana diso ireo dia tsy voaseho eo amin’ireo tabilao masina roa, fa izay voaseho avy ao amin’ny bokin’ny Apokalypsy, toko fahasivy, dia ilay “vatosoa” izay anehoana fa ny finoana silamo dia asolo tena amin’ireo Loza telo.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Nijery ny bokin’ny Apokalypsy ho zava-miafina sy ho tsy dia manan-danja noho ny ampahany hafa amin’ny Soratra Masina ny mpitory teny sy ny vahoaka. Kanefa hitako fa tena fanambarana tokoa ity boky ity, nomena ho tombontsoa manokana ho an’izay tokony ho velona amin’ny andro farany, mba hitarihana azy ireo hahafantatra ny tena toerany sy ny adidiny. Nitarika ny sain’i William Miller ho amin’ny faminaniana Andriamanitra ary nanome azy fahazavana lehibe momba ny bokin’ny Apokalypsy.” Early Writings, 231.
The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.
Ny fiteny hoe “fahazavana lehibe” ao amin’ny asa soratr’i Sister White dia tena manazava zavatra maro. Takatr’i Miller ny amin’ireo fiangonana sy ireo tombo-kase ary ireo trompetra ao amin’ny Apokalypsy, fa ny anjely masina no “nitarika ny sainy” momba ireo lohahevitra ireo. Ilay “fahazavana lehibe” nomena an’i Miller dia naseho teo amin’ireo takelaka masina roa, ary ireo fahamarinana ara-pampianarana izay ilay “fahazavana lehibe” dia nantsoina tao amin’ny nofiny hoe “vatosoa”. Nomena an’i Adventisma izany “fahazavana lehibe” izany, ary nanomboka nanosotra azy tamin’ny vatosoa sandoka izy nanomboka tamin’ny 1863. Ny fitsipiky ny “fahazavana” dia izao: ny “fahazavana” no ampiasain’i Kristy hitsarana olona iray na vahoaka iray.
Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.
Tsy ny “hazavana” ananan’ny vahoaka ihany no mitsara azy, fa koa ilay “hazavana” izay mety ho azony raha tsy nanoherany izany izy ireo (araka ny nataony tamin’ny 1856, ohatra iray monja amin’ny maro). Ny toetra iray hafa mifandray amin’ny “hazavana” dia izao: ny “hazavana” izay lavina dia miteraka haavo mifanaraka amin’izany amin’ny haizina. Nolavin’ny Advantisma sy nafeniny ny “hazavana lehibe” nomen’Andriamanitra an’i Miller, izay maneho ny fanorenan’ny Advantisma.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Ilay mahita izay ao ambanin’ny etỳ ivelany, izay mamaky ny fon’ny olona rehetra, dia milaza izao momba ireo izay efa nanana “fahazavana lehibe”: ‘Tsy ory na talanjona izy noho ny toe-panahiny ara-pitondrantena sy ara-panahy.’ Eny tokoa, nifidy ny lalany ihany izy, ary ny fanahiny dia mankafy ny fahavetavetany. Izaho kosa dia hifidy ny fitaka hahazo azy, ary hampianjera aminy izay atahorany; satria raha niantso Aho, dia tsy nisy namaly; raha niteny Aho, dia tsy nihaino izy; fa nanao izay ratsy teo imasoko izy, ary nifidy izay tsy sitrako.’ ‘Andriamanitra handefa fahadisoan-kevitra mahery aminy, mba hinoany ny lainga,’ satria tsy nandray ny fitiavana ny fahamarinana izy mba hovonjena,’ ‘fa nankasitrahany ny tsi-fahamarinana.’ Isaia 66:3, 4; 2 Tesaloniana 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
Nanontany ilay Mpampianatra avy any an-danitra hoe: “Inona no fitaka mahery kokoa afaka mamitaka ny saina noho ny fihamboana fa manorina eo ambonin’ny fototra marina ianareo ary eken’Andriamanitra ny asanareo, kanefa raha ny marina dia zavatra maro no tanterahinareo araka ny paikadin’izao tontolo izao ary manota amin’i Jehovah ianareo? Endrey, fitaka lehibe izany, famitahana mahasarika izay mibodo ny sain’ny olona, rehefa ireo izay efa “nahalala ny fahamarinana indray mandeha” dia mandiso ny endriky ny toe-panahy araka an’Andriamanitra ho toy ny fanahiny sy ny heriny; rehefa mihevitra izy fa manan-karena sy nitombo fananana ary tsy misy ilainy akory, kanefa raha ny marina dia mila ny zavatra rehetra izy.” Testimonies, boky faha-8, 249, 250.
Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.
Laodicea, izay nahatongavan’ny Advantisma tamin’ny taona 1856, dia maneho ireo izay nomena “fahazavana lehibe” fahiny, nefa voatendry handray ny “famitaham-be” ao amin’ny Tesaloniana Faharoa, kanefa mandritra izany fotoana rehetra izany dia mino fa ilay fototra sandoka izay naoriny tamin’ny alalan’ny fampidirana vola madinika sandoka sy vatosoa sandoka dia voatendrin’Andriamanitra, nefa raha ny marina dia fototra miorina eo ambonin’ny fasika izany. Ny Advantisma dia “fiangonana izay nanana fahazavana lehibe, porofo lehibe”, nefa “fiangonana” izay nanary “ny hafatra izay” “nalefan’ny Tompo”, ary hatramin’izany dia nandray “fanambarana tsy mitombina indrindra sy fiheverana diso ary fampianaran-diso”.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
“Ireo mpitandrina tsy nohamasinina dia miantafy hiady amin’Andriamanitra. Midera an’i Kristy sy ny andriamanitr’izao tontolo izao amin’ny fofonaina iray ihany izy ireo. Na dia milaza ho mandray an’i Kristy aza izy, dia i Barabasy no fihininy, ary amin’ny asany dia hoy izy: ‘Tsy ity Lehilahy ity, fa Barabasy.’ Aoka izay rehetra mamaky ireto andalana ireto hitandrina. Efa nirehareha Satana ny amin’izay azony atao. Heveriny fa ho rava ny firaisana izay nivavahan’i Kristy mba hisy ao amin’ny fiangonany. Hoy izy: ‘Hivoaka aho ka ho fanahy mandainga hamitaka izay azoko, mba hanakiana sy hanameloka ary hanova ny marina ho lainga.’ Aoka ilay zanaky ny fitaka sy ny fijoroana ho vavolombelona mandainga horaisin’ny “fiangonana izay efa nanana fahazavana lehibe,” porofo lehibe, ary io fiangonana io dia hanary ny hafatra izay nalefan’ny Tompo, ka handray ireo filazana tena tsy mitombina sy ireo fiheverana diso ary ireo teôria diso. Mihomehy ny hadalany Satana, satria fantany izay fahamarinana.”
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
“Maro no hijoro eo amin’ny polipitrantsika mitondra eo an-tànany ny fanilon’ny faminaniana sandoka, izay nodorana avy tamin’ny fanilo afobe an’i Satana. Raha kolokoloina ny fisalasalana sy ny tsi-finoana, dia hesorina hiala amin’ny vahoaka izay mihevitra fa mahalala zavatra betsaka ny mpanompo mahatoky. ‘Raha mba nahalala ianao,’ hoy Kristy, ‘dia ianao koa, indrindra amin’izao andronao izao, ny zavatra izay ho amin’ny fihavananao! fa ankehitriny dia miafina tsy hitan’ny masonao izany.’”
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
“Nefa mijoro mafy ny fanorenan’Andriamanitra. Fantatry ny Tompo izay Azy. Ny mpanompo voamasina dia tsy maintsy tsy hanana fitaka eo am-bavany. Tsy maintsy ho mazava tahaka ny antoandro izy, afaka amin’ny pentina rehetra avy amin’ny ratsy. Ny asa fanompoana voamasina sy ny asa fanaovan-gazety voamasina dia ho hery amin’ny fampamirapiratana ny fahazavan’ny fahamarinana amin’ity taranaka maditra ity. Fahazavana, ry rahalahy, fahazavana bebe kokoa no ilaintsika. Tsofy ny trompetra ao Ziona; manandrata fanairana eo an-tendrombohitra masina. Angony ny tafiky ny Tompo, amin’ny fo voamasina, mba hihaino izay holazain’ny Tompo amin’ny olony; fa nampitomboiny ny fahazavana ho an’izay rehetra mety hihaino. Aoka izy ireo hitondra fiadiana sy ho vonona tsara, ka hiakatra ho amin’ny ady—ho famonjena ny an’i Jehovah hanohitra ny mahery. Andriamanitra tenany no hiasa ho an’Isiraely. Ny lela rehetra mandainga dia hampanginina. Ny tanan’ny anjely no handrava ireo tetika mamitaka izay amboarina. Ny fiarovana mimandan’i Satana dia tsy haharesy na oviana na oviana. Ny fandresena dia hanaraka ny hafatry ny anjely fahatelo. Tahaka ny nandravan’ny Kapitenin’ny tafiky ny Tompo ny mandan’i Jeriko, dia toy izany no handresen’ny vahoakan’ny Tompo mpitandrina ny didiny, ary ho resy ny hery rehetra manohitra. Aoka tsy hisy fanahy hitaraina ny amin’ireo mpanompon’Andriamanitra izay tonga taminy nitondra hafatra avy any an-danitra. Aza mitady tsiny amin’izy ireo intsony, ka hanao hoe: ‘Mahery loatra ny filazany; miteny mafy loatra izy.’ Mety miteny mafy izy; nefa moa tsy ilaina va izany? Hampandrenesin’Andriamanitra mangintsingina ny sofin’izay mihaino raha tsy mety mankatò ny feony na ny hafany izy. Hotsikerainy sy hotsarainy ireo izay manohitra ny tenin’Andriamanitra.”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
“Satana dia nametraka ny fepetra rehetra azo atao mba tsy hisy zavatra hiseho eo amintsika amin’ny maha-vahoaka antsika, izay hananatra sy hanitsy antsika ary hamporisika antsika hanary ny fahadisoantsika. Kanefa misy vahoaka izay hitondra ny fiaran’Andriamanitra. Ny sasany hiala hivoaka avy eo amintsika ka tsy hitondra ny fiara intsony. Nefa ireo dia tsy hahavita hanangana rindrina hanakantsakana ny fahamarinana; fa handroso sy hiakatra hatrany izany mandra-pahatongan’ny farany. Taloha dia nanangana lehilahy Andriamanitra, ary mbola manana lehilahy amin’izao fotoana izao Izy, izay miandry ny fotoana sy voaomana hanatanteraka ny baikony—lehilahy izay handalo ao anatin’ny fameperana izay toy ny rindrina voalalotra feta tsy mifangaro tsara ihany. Rehefa apetrak’Andriamanitra eo amin’ny olona ny Fanahiny, dia hiasa izy. Hitory ny tenin’i Jehovah izy; hanandratra ny feony tahaka ny trompetra izy. Ny fahamarinana dia tsy hihena na ho very hery eo an-tànan’izy ireo. Hasehony amin’ny vahoaka ny fahadisoany, ary amin’ny taranak’i Jakoba ny fahotany.” Testimonies to Ministers, 409–411.
To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.
Ny mamantatra ilay tandindona satana antsoina hoe “ny isan’andro” ho tandindon’i Kristy dia ny midera “an’i Kristy sy ny andriamanitr’izao tontolo izao amin’ny fofonaina iray ihany. Na dia milaza ho mandray an’i Kristy aza izy, dia mamihina an’i Barabasy, ary amin’ny ataony no ilazany hoe: ‘Tsy Ity Lehilahy ity, fa Barabasy.’” Ny fahamarinana izay aseho ao amin’ny nofin’i Miller ho “vatosoa”, ary koa naseho an-tsary teo ambonin’ireo takela-bato masina roa, dia ilay “fahazavana lehibe” izay nomena an’i Miller, nefa nolavin’ny Advantisma.
They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.
Milaza ho midera an’i Kristy amin’ny marika satana izy, ary milaza fa mijoro eo ambonin’ny fanorenan’Andriamanitra, kanefa fanorenana sandoka izany, izay mitondra fitaka mahery ho amin’izay rehetra miorina eo ambonin’izany rafitra ara-pampianarana diso izany. Tsy misy zava-baovao atỳ ambanin’ny masoandro, ary i Israely ankehitriny dia manaraka fotsiny ny dian-tongotra ara-paminaniana navelan’i Israely fahiny.
“One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?
“Misy zavatra iray manavesatra ny fanahiko: Ny tsy fisian’ny fitiavan’Andriamanitra amin’ny fomba lehibe, izay efa very noho ny fanoherana tsy tapaka ny mazava sy ny fahamarinana, ary noho ny fitaoman’ireo izay efa niasa tamim-pahavitrihana, ka, teo anatrehan’ny porofo mivangongo ambonin’ny porofo, dia nampiasa hery miasa mangina hanoherana ny asan’ny hafatra izay nalefan’Andriamanitra. Tondroiko any amin’ny firenena jiosy izy ireo ka anontaniako hoe: Tsy maintsy havela handeha amin’io lalana io ihany va ny rahalahintsika, dia ny lalan’ny fanoherana jamba, mandra-pahatongan’ny faran’ny fotoam-pahasoavana mihitsy? Raha nisy vahoaka nila mpitily marina sy mahatoky, izay tsy hangina, izay hiantso andro aman’alina, mampaneno ny fampitandremana nomen’Andriamanitra, dia ny Advantista Mitandrina ny Andro Fahafito izany. Ireo izay nahazo mazava lehibe, fahafahana voatahy, izay, tahaka an’i Kapernaomy, nasandratra ho any an-danitra noho ny tombontsoa azony, moa va izy ireo, noho ny tsy fampiasany izany, havelan’ny maizina izay mifanaraka amin’ny halehiben’ny mazava nomena?”
“I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.
“Maniry mafy amin’ireo rahalahintsika izay hivory ao amin’ny Fihaonambe Foibe aho mba hihaino ny hafatra nomena ny Laodiseana. Endrey ny toetry ny fahajambana mahazo azy! Efa nentina teo anatrehanareo imbetsaka sy matetika ity lohahevitra ity, nefa ny tsy fahafalianareo amin’ny toe-panahinareo dia tsy mbola lalina sy maharary araka izay hahatonga fanavaozana. ‘Hoy ianao: Manan-karena aho, ary nitombo fananana, ka tsy misy zavatra ilaiko; nefa tsy fantatrao fa ianao no ory sy mahonena sy malahelo sy jamba ary mitanjaka.’ Mitoetra eo amin’ny fiangonantsika ny heloky ny famitahan-tena. Lainga ny fiainam-pivavahan’ny maro.” Manuscript Releases, boky faha-16, 106, 107.
“Capernaum” was the city which Jesus chose as his own city.
“Kapernaomy” no tanàna izay nofidin’i Jesosy ho tanànany manokana.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“នៅកាពើណិម ព្រះយេស៊ូវបានគង់នៅក្នុងចន្លោះពេលនៃការធ្វើដំណើរទៅមករបស់ទ្រង់ ហើយទីក្រុងនោះក៏បានល្បីថាជា ‘ទីក្រុងរបស់ទ្រង់ផ្ទាល់’។ វាស្ថិតនៅលើឆ្នេរសមុទ្រកាលីឡេ ហើយនៅជិតព្រំប្រទល់នៃវាលរាបដ៏ស្រស់ស្អាតនៃកេនេសារ៉ែត បើមិនមែនស្ថិតនៅលើវាលរាបនោះដោយផ្ទាល់ទេ។” The Desire of Ages, 252.
Christ chose Capernaum as he had chosen Jerusalem of old.
Nifidy an’i Kapernaomy Kristy, tahaka ny nifidianany an’i Jerosalema fahiny.
And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.
Ary ny zanany homenaiko ny firenena iray, mba hananan’i Davida mpanompoko jiro mandrakariva eo anatrehako ao Jerosalema, ilay tanàna izay nofidiko ho Ahy hametrahako ny anarako ao. 1 Mpanjaka 11:36
Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.
Nifidy ny Advantisma ho tanànany Kristy tamin’ny taona 1844, ary tamin’ny 1863 dia efa nanorina indray ny tanànan’i “Jeriko” ny Advantisma, izay tandindon’ny fampiononana sy ny haren’i Laodikia. Tahaka ny tamin’ny Isiraely fahiny, dia toy izany koa amin’ny Isiraely ankehitriny. Mino ny Advantisma fa olom-pirenen’ny tanàna manokan’Andriamanitra izy, nefa nolaviny ny “fahazavana lehibe” izay manome ny porofon’ny maha-olom-pirenena. Tahaka an’i Silo tamin’ny andron’i Ely sy Hofinia ary Finehasa, dia hotsaraina araka ny “fahazavana lehibe” izay nomena azy fahafahana horaisina ny Advantisma.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Eo amin’ireo milaza tena ho zanak’Andriamanitra, dia kely loatra ny faharetana naseho, firy ny teny mangidy nambara, ary firy ny fanamelohana navoaka hamelezana ireo izay tsy mitovy finoana amintsika. Maro no nijery ireo anisan’ny fiangonana hafa ho mpanota lehibe, nefa tsy toy izany no fijerin’ny Tompo azy. Ireo izay mijery toy izany ny mambran’ny fiangonana hafa dia mila manetry tena eo ambanin’ny tànan’Andriamanitra mahery. Ireo izay tsarainy sy melohiny dia mety ho nanana fahazavana kely ihany, fotoana vitsy, ary tombontsoa vitsivitsy. Raha nanana ny fahazavana izay nananan’ny maro amin’ny mambran’ny fiangonantsika izy, dia mety ho efa nandroso lavitra kokoa, ary ho nisolo tena tsara kokoa ny finoany teo anatrehan’izao tontolo izao. Momba ireo izay mirehareha amin’ny fahazavany, nefa tsy mandeha ao aminy, dia hoy Kristy: ‘Fa lazaiko aminareo: Ho mora kokoa ny hiaretan’i Tyro sy Sidona amin’ny andro fitsarana noho ny anareo. Ary ianao, ry Kapernaomy [Advantista mitandrina ny andro fahafito, izay nandray fahazavana lehibe], izay nasandratra ho any an-danitra [amin’ny lafiny tombontsoa], dia haetry hatrany amin’ny helo; fa raha tany Sodoma no natao ny asa lehibe izay natao tao aminao, dia ho naharitra mandraka androany izy. Fa lazaiko aminareo kosa: Ho mora kokoa ny hiaretan’ny tanin’i Sodoma amin’ny andro fitsarana noho ianao.’ Tamin’izany fotoana izany dia namaly Jesosy ka nanao hoe: ‘Misaotra Anao Aho, ry Ray, Tompon’ny lanitra sy ny tany, satria nafeninao tamin’ny hendry sy ny manan-tsaina [araka ny fiheverany ny tenany] izany zavatra izany, fa nasehonao tamin’ny zaza madinika.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“‘Ary ankehitriny, satria nataonareo avokoa izany asa izany, hoy Jehovah, ary niteny taminareo Aho, nifoha maraina koa ka niteny, nefa tsy nihaino ianareo; ary niantso anareo Aho, nefa tsy namaly ianareo; koa hataoko amin’ity trano ity, izay antsoina amin’ny anarako, izay itokisanareo, sy amin’ny fitoerana izay nomeko anareo sy ny razanareo, tahaka izay nataoko tamin’i Silo. Ary hariko hiala eo anoloako ianareo, tahaka ny nandroahako ny rahalahinareo rehetra, dia ny taranak’i Efraima rehetra.’”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Jehovah Tompo dia nanangana teo amintsika andrim-panjakana manan-danja lehibe, ary tsy maintsy hotantanana ireo, tsy tahaka ny fitantanana andrim-panjakana araka izao tontolo izao, fa araka ny filaharan’Andriamanitra. Tsy maintsy hotantanana amin’ny maso tokana mibanjina ny voninahiny ireo, mba hahazoana mamonjy fanahy very amin’ny fomba rehetra. Efa tonga tamin’ny vahoakan’Andriamanitra ny fijoroana vavolon’ny Fanahy, kanefa maro no tsy nihaino ny fananarana sy ny fampitandremana ary ny torohevitra.”
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“Izany àry ankehitriny, ry vahoaka adala sady tsy manan-tsaina, izay manana maso nefa tsy mahita, izay manana sofina nefa tsy mandre: moa tsy hatahotra Ahy va ianareo? hoy Jehovah; moa tsy hangovitra eo anatrehan’ny Tavako va ianareo, Izay nametraka ny fasika ho sisin’ny ranomasina amin’ny didy maharitra mba tsy hahafahany mihoatra azy; ary na dia misamboaravoara aza ny onjany, dia tsy mahery handresy izy; na dia mierona aza izy, dia tsy mahazo miampita azy? Fa ity vahoaka ity kosa dia manana fo miodina sy mpiodina; efa nivily izy ka lasa. Ary tsy manao ao am-pony izy hoe: Andeha ankehitriny hatahorantsika Jehovah Andriamanitsika, Izay manome orana, dia ny aloha sy ny aoriana, amin’ny fotoanany avy; Izy no mitahiry ho antsika ny herinandro voatendry ho amin’ny fijinjana. Ny helokareo no nampanalavitra izany zavatra izany, ary ny fahotanareo no nihazonana ny zava-tsoa tsy ho azonareo.... Tsy mitsara ny ady izy, dia ny adin’ny kamboty aza, kanefa mbola mandroso ihany izy; ary ny zon’ny mahantra dia tsy tsarainy. Moa tsy hovaliko va izany zavatra izany? hoy Jehovah; moa tsy hamalian’ny fanahiko faty va ny firenena tahaka izao?”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Moa va terena hilaza ny Tompo hoe: ‘Aza mivavaka ho an’ity firenena ity ianao, ary aza manandratra fitarainana na vavaka ho azy, ary aza mifona amiko: fa tsy hihaino anao Aho’? ‘Koa dia notazonina ny ranonorana, ary tsy nisy ny ranonorana farany.... Tsy hiantso Ahy va ianao manomboka izao hoe: Raiko ô, Hianao no mpitari-dalana ahy hatramin’ny fahatanorako?’” Review and Herald, 1 Aogositra 1893.
We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka ny fandinihantsika ny amin’ilay “fahazavana lehibe” izay nomena an’i William Miller momba ny bokin’ny Apokalypsy.
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
“Rehefa tonga teto amin’izao tontolo izao Kristy mba haneho ohatra ny fivavahana marina, sy hanandratra ireo foto-kevitra izay tokony hifehy ny fon’ny olona sy ny asany, dia efa nifikitra lalina tamin’ireo izay nanana fahazavana lehibe ny lainga, ka tsy azon’izy ireo intsony ny fahazavana, ary tsy nanam-pironana hanary ny lovantsofina mba handraisany ny fahamarinana. Nolavin’izy ireo Ilay Mpampianatra avy any an-danitra, nohomboany tamin’ny hazo fijaliana ny Tompon’ny voninahitra, mba hahafahany mitana ny fanaony sy ny noforoniny manokana. Io fanahy io indrindra ihany no aseho eo amin’izao tontolo izao ankehitriny. Tsy tian’ny olona ny mandinika ny fahamarinana, fandrao ho voahelingelina ny lovantsofiny, ka hampidirina filaharana vaovao amin’ny zavatra. Misy ao amin’ny maha-olombelona fitongilanana maharitra ho amin’ny fahadisoana, ary ny olona dia manana fironana voajanahary hanandratra fatratra ny hevitra sy ny fahalalan’olombelona, raha ny amin’izay avy amin’Andriamanitra sy mandrakizay kosa dia tsy voatsikaritra na ankasitrahana.” Counsels on Sabbath School Work, 47.