We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
Voalaza tamintsika fa: “Andriamanitra no nitarika ny sain’i William Miller ho amin’ny faminaniana ary nanome azy fahazavana lehibe momba ny bokin’ny Apokalypsy.” Nosakanana tsy hahatakatra ilay “fahazavana lehibe” hita ao amin’ny toko faha‑roambinifolo, faha‑telo ambin’ny folo, faha‑enina ambin’ny folo, faha‑fito ambin’ny folo ary faha‑valo ambin’ny folo amin’ny Apokalypsy i Miller noho ny tantara teo amin’ny toerana sy vanim-potoana nananganana azy; satria ireo toko ireo no nanondro ny asan’ireo fanjakana ara-paminaniana izay tsy azony nojerena avy amin’ny fomba fijery ara-tantara nisy azy.
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
Ny fahazavana nomena an’i Miller momba ny bokin’ny Apokalypsy dia ny Fiangonana, ny Tombo-kase ary ny Trompetra, ary ireo Trompetra telo farany, izay fantatra ho “Loza” telo, no aseho eo amin’ny takelaka roa an’i Habakoka. Ny “fahazavana lehibe” nomena an’i Miller ao amin’ny bokin’ny Apokalypsy dia mahakasika ny anjara asan’ny Islama ao amin’ny faminanian’ny Baiboly. Kanefa na dia izany “fahazavana lehibe” izany aza dia voafetran’ny toe-javatra ara-tantara nisy azy.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Ny fiangonana fito any Azia dia tantaran’ny fiangonan’i Kristy amin’ireo endriny fito, amin’ny fihodinkodinany sy fitodihany rehetra, amin’ny fanambinany sy ny fahoriany rehetra, hatramin’ny andron’ny apostoly ka mandra-pahatongan’ny faran’izao tontolo izao. Ny tombo-kase fito dia tantaran’ny fifandraisan’ny fahefana sy ny mpanjakan’ny tany amin’ny fiangonana, ary ny fiarovan’Andriamanitra ny olony mandritra izany fotoana izany. Ny trompetra fito dia tantaran’ny fitsarana fito miavaka sy mavesatra nalefa tamin’ny tany, na ny fanjakana romana. Ary ny lovia fito dia ireo loza fito farany nalefa tamin’i Roma papa. Mifangaro amin’ireo koa ny zava-mitranga maro hafa, voatenona ao anatiny tahaka ny renirano madinika manampy, ka mameno ilay ony lehibe antsoina hoe faminaniana, mandra-piafaran’izany rehetra izany ao amin’ny ranomasim-pahagola mandrakizay.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Ity, ho ahy, no drafitry ny faminanian’i Jaona ao amin’ny bokin’ny Apokalypsy. Ary izay olona maniry hahatakatra ity boky ity dia tsy maintsy manana fahalalana lalina momba ireo ampahany hafa amin’ny tenin’Andriamanitra. Ny sary sy ny fanoharana ampiasaina ao amin’ity faminaniana ity dia tsy voazava avokoa ao aminy ihany, fa tsy maintsy tadiavina ao amin’ireo mpaminany hafa sy hazavaina amin’ny andalan-tsoratra hafa ao amin’ny Soratra Masina. Koa mazava fa nataon’Andriamanitra ho zava-kendrena ny fandalinana ny manontolo, na dia mba hahazoana fahalalana mazava momba ny ampahany iray monja aza.” William Miller, Miller’s Lectures, boky faha-2, lahateny faha-12, 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
Mariho fa azon fa i Miller dia nahatakatra ireo loza fito farany ho toy ny fitsarana fito amin’i Roma papaly. Tsy azony nofantarina fa i Roma papaly dia nomena ratra mahafaty izay mbola hositranina. Nekeny ireo trompetra fito ho “tantaran’ny fitsarana fito manokana sy mavesatra nalefa tamin’ny tany, na ny fanjakana romana,” nefa tsy afaka namantatra ny fanavahana misy eo amin’ny fanjakan’i Roma jentilisa sy Roma papaly izy. Noho izany, voafetra ny fahaizany mahita ny fanavahana eo amin’ireo trompetra efatra voalohany sy ireo trompetra telo farany.
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
Tsy nahafahan’i Miller nahafantatra fa ireo fitsarana nentina nanjo an’i Roma dia valintenin’Andriamanitra tamin’ny fanerena ny fitandremana ny Alahady, satria mbola niankohoka tamin’ny Alahady ihany ny Millerita teo amin’ny tantarany. Marina i Miller tamin’ny fahafantarany fa ireo trompetra dia fitsarana namely an’i Roma, kanefa ny antony manokana nitondrana ireo fitsarana ireo, ary ny fanavahana ny trompetra efatra voalohany sy ny telo farany, dia voafetra, na tsy nisy akory. Tamin’izany fomba fijery voafetra izany, ilay “vatosoa” momba ireo loza telo an’ny finoana silamo dia mbola tafiditra tao amin’ireo tabilao izay notarihin’ny tanan’Andriamanitra, ary tsy tokony hovàna.
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
Ny fahiratan-tsaina nohazavaina dia mamela ny mpianatry ny faminaniana “hendry” hahafantatra fa Andriamanitra dia tsy vitan’ny hoe nanome tsindrimandry ireo lehilahy masina izay nanoratra ny Baiboly ihany, fa Izy koa no nifehy ny asan’ireo lehilahy izay nandika ny Baiboly King James, ary lazainy manokana fa nampiasa izany karazana fitarihana masina izany koa Izy tamin’ny famokarana ireo tabilao masina roa.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
Ny “vatosoa” an’i Miller momba ny Trompetra fahadimy, fahenina ary fahafito (Silamo) dia mamirapiratra avo folo heny kokoa amin’ny andro farany, satria izy no manondro ny lohahevitry ny antso amin’ny misasakalina farany. Ny lohahevitry ny antso amin’ny misasakalina teo amin’ny tantaran’ny Millerita dia ny datin’ny fiafaran’ireo fe-potoana ara-paminaniana; ary amin’io heviny io, ny hafatry ny “Antso amin’ny Misasakalina” amin’ny andro farany, (izay hafatry ny Silamo amin’ny Loza fahatelo), dia efa nanehoana mialoha tamin’ny alalan’ny datin’ny 22 Oktobra 1844. Io daty io teo amin’ny tantaran’ny Millerita dia tandindon’ny lalàna Alahady izay ho avy tsy ho ela, ary ny 22 Oktobra 1844 sy ny lalàna Alahady dia samy efa nanehoana mialoha tamin’ny alalan’ny hazofijaliana, izay no famaranana ny Fidirana Amim-boninahitr’i Kristy.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
Ny “vatosoa” an’i Miller momba ny Trompetra fahadimy, fahenina ary fahafito (Silamo), dia mamirapiratra avo folo heny kokoa amin’ny andro farany, satria izy no mamantatra ny Silamo mifanaraka amin’ny lohahevitry ny hetsika fanavaozana amin’ny andro farany, izay dia ny Silamo amin’ny Loza fahatelo. Koa noho izany, amin’ny maha-lohahevitry ny hetsika fanavaozana farany an’ireo iray hetsy sy efatra alina amby efatra arivo azy, dia efa naseho tamin’ny tandindona tamin’ny alalan’ny lohahevitry ny tsirairay amin’ireo hetsika fanavaozana teo aloha izany, na ny lohahevitry ny “fitsanganan’ny maty” ao amin’ny hetsika fanavaozana nataon’i Kristy izany, na ny lohahevitry ny “fotoana ara-paminaniana” ao amin’ny tantaran’ny Millerita, na ny lohahevitry ny “fiaran’Andriamanitra” ao amin’ny hetsika fanavaozana nataon’i Davida, na ny lohahevitry ny “fanekena” ao amin’ny hetsika fanavaozana nataon’i Mosesy.
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
Na ny zava-nitranga teo amin’ny hazo fijaliana, na ny datin’ny 22 Oktobra 1844, na ireo lohahevitra samihafa tamin’ireo hetsika fanavaozana, dia samy naneho fanontaniana fitsapana momba ny aina sy ny fahafatesana ho an’ny taranaka tamin’izany andro izany ny daty sy ny lohahevitra rehetra. Ilay “vatosoa” an’i Miller momba ireo Loza telo an’ny finoana silamo dia fanontaniana fitsapana momba ny aina sy ny fahafatesana, araka ny aseho ao amin’ny fanoharana ny amin’ireo virijina folo, amin’ny lafin’ny “menaka.” Ny vatosoan’i Miller tany am-piandohan’ny nofiny dia namirapiratra tahaka ny masoandro, fa tany amin’ny faran’ny nofiny kosa dia namirapiratra “folo heny noho izany.” Ny vatosoan’i Miller dia tahaka ny solitany (menaky ny jiro) tao amin’ny tantaran’ny Millerita, nefa ankehitriny kosa ireo vatosoa ireo dia solika fampandehanana balafomanga!
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
Ny Millerita dia nahatakatra, ary nampihatra araka ny tokony ho izy, ny faminanian’ny fotoana momba ny finoana silamo amin’ny Loza faharoa, izay tanteraka tamin’ny 11 Aogositra 1840; nefa ny fahatakaran’izy ireo ny Loza fahatelo, izay ilay Trompetra fahafito, dia tsy nahita ny fahatongavan’ny Loza fahatelo ho fitsarana amin’ilay fanjakana fahenina ao amin’ny faminanian’ny Baiboly, satria tsy hitany ny fanjakana fahadimy, mainka fa ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly. Kanefa ilay “hazavana lehibe” momba ny Apokalypsy izay nomena an’i Miller dia hihamazava impolo heny ao amin’ny “Antso amin’ny Mamatonalina” amin’ny andro farany.
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
Ny fahamarinana aseho eo amin’ireo tabilao roa an’i Habakoka dia, amin’ny fotony, fahamarinana izay efa tanteraka teo amin’ny tantara lasa. Mifototra amin’ireo faminaniana ara-potoana izay notarihina hovorina i Miller ireo tabilao, ary efa nifarana tamin’ny taona 1844 avokoa ireo faminaniana ara-potoana rehetra ireo. Hihamazava kokoa ireo faminaniana ara-potoana ireo amin’ny andro farany, satria ho hita fa marina tahaka ny naha-marina azy teo amin’ny tantaran’ny Millerita izy ireo amin’izao andro ankehitriny izao koa, nefa tsy ahitana faminaniana ara-potoana mivantana ho an’ny andro farany. Na izany aza, manome tandindona ara-paminaniana miverimberina momba ireo tantara izay nosoloiny tena tamin’ny lasa izy ireo; kanefa, miaraka amin’ny vitsivitsy amin’ireo vatosoa an’i Miller, dia aseho mivantana ny faminaniana ny amin’ny ho avy.
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
Ny asan’i Kristy ao amin’ny fitoerana masina any an-danitra, izay nanomboka tamin’ny 1844, dia mitohy mandra-pahavitan’izany asa izany. Ny faminanian’ny roa arivo sy telonjato andro, ary ny asam-panadiovana izay natorony, dia mbola “eo am-panatanterahana,” araka ny ambaran’i Rahavavy White momba ny Ony Ulai sy Hiddekel; noho izany dia manana fahatanterahana amin’ny faran’izao tontolo izao izany faminaniana izany.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Ny fahazavana izay noraisin’i Daniela avy tamin’Andriamanitra dia nomena indrindra ho an’izao andro farany izao. Ny fahitana izay hitany teo amoron’ny Ulai sy ny Hiddekel, ireo ony lehibe any Sinara, dia eo am-panatanterahana ankehitriny, ary tsy ho ela dia ho tanteraka avokoa ny toe-javatra rehetra nambara mialoha.” Testimonies to Ministers, 112.
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
Ny ampahany amin’ny fahitana ao amin’ny Daniela toko faha‑fito sy faha‑valo, izay eo amin’ireo tabilao roa, dia mbola ho avy, satria izy roa tonta dia samy manondro ny asan’i Kristy ao amin’ny fitoerana masina. Kanefa ny tantaran’ireo fanjakana ao amin’ny faminanian’ny Baiboly ao amin’ireo toko roa ireo dia mifarana amin’ny nandraisan’i Roma papa ny ratra mahafaty azy. Ilay “vato” izay “voatapaka avy tamin’ny tendrombohitra nefa tsy tamin-tanana”, ary ny fanjakana fahavalo ao amin’ny Daniela roa, dia mbola ho avy ihany. Nefa ny ankamaroan’izay aseho eo amin’ireo tabilao momba ny Daniela toko faha‑roa sy faha‑fito ary faha‑valo dia efa tanteraka.
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
Ny asan’i Kristy ao amin’ny fitoerana masina, ary ny Loza fahatelo amin’ny finoana silamo, no foto-kevitra roa lehibe izay maneho indrindra ny tantara ara-paminaniana aorian’ny andron’ny Millerita. Miaraka amin’ireo lohahevitra roa ireo, dia eo koa ny tantaran’ny andro farany izay tandindonina rehefa atambatra ho eo ambonin’ny tsipika iray ireo tabilao roa. Rehefa tanterahina izany, ny fahadisoam-panantenana voalohany tamin’ny 1843, araka ny aseho eo amin’ny tabilao voalohany, dia mahita ny fanitsiana azy eo amin’ny tabilao faharoa. Rehefa atambatra izy ireo, dia mamokatra sy mampahafantatra ny “tantara miafina” momba ny Kotrokorana Fito, izay ankehitriny esorina ny tombo-kaseny mifandray amin’ny fanesorana ny tombo-kasen’ny Fanambaran’i Jesosy Kristy.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
Io “tantara miafina” io dia voaorina eo ambonin’ny “fahamarinana,” izay dia ireo litera hebreo telo izay, rehefa atambatra, no mamorona ny teny hoe “fahamarinana.” Ny teny dia foronin’ny litera voalohany, fahatelo ambin’ny folo, ary farany ao amin’ny abidy hebreo, ary maneho an’i Jesosy tsy amin’ny maha-Fahamarinana Azy ihany, fa amin’ny maha-Alfa sy Omega Azy koa. Ny “tantara miafina” dia manomboka sy mifarana amin’ny fahadisoam-panantenana, ary misy fikomiana eo afovoany, satria ny “telo ambin’ny folo” dia isa izay maneho fikomiana.
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
Ny taona 1843, izay aseho eo amin’ilay tabilao voalohany, no manondro ny fahadisoam-panantenana voalohany sy ny fahatongavan’ny fotoana fiandrasana. Ny fotoana fiandrasana dia mitondra ho amin’ny fahatongavan’ny hafatry ny Antsoantso amin’ny Misasakalina, izay isehoan’ny fikomian’ireo virijina adala. Avy eo ny hafatry ny Antsoantso amin’ny Misasakalina dia torina mandra-pahatongan’ny fahadisoam-panantenana farany. Io “tantara miafina” an’ny Antsoantso amin’ny Misasakalina io dia averina indray (hatramin’ny litera indrindra) amin’ny andro farany.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Matetika aho no tondroina amin’ilay fanoharana momba ireo virijina folo, izay dimy tamin’izy ireo no hendry, ary dimy no adala. Ity fanoharana ity dia efa tanteraka ary mbola ho tanteraka araka ny litera indrindra, satria manana fampiharana manokana amin’izao fotoana izao izy, ary, tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka ary mbola hitohy ho fahamarinana ankehitriny mandra-pifaranan’ny fotoana.” Review and Herald, August 19, 1890.
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
Rehefa takarina araka ny tokony ho izy ilay fanambarana teo aloha, dia mampiseho fa ny hany sokajin’olona amin’ny andro farany izay mety ho virijina adala na virijina hendry dia olona ao anatin’ny vondrona iray izay efa nandalo fahadisoam-panantenana. Io fahadisoam-panantenana io no miteraka ny fotoana fitaredrehan’ny mpampakatra, ary ilay fanoharana izay “efa tanteraka ary mbola hotanterahina hatramin’ny litera farany indrindra” dia miorina amin’ny vokatra aterany ao anatin’ireo virijina mandritra ny fotoana fitaredrehana izay manomboka amin’ny fahadisoam-panantenana. Ilay fahadisoam-panantenana izay namono ireo “vavolombelona roa” teo amin’ny araben’ny tanàna ka nampihena azy ho taolana maina maty tao amin’ny lohasahan’ny fahafatesana dia nitranga tamin’ny 18 Jolay 2020. Tsy nandray anjara tamin’izany fahadisoam-panantenana izany, amin’ny ankapobeny, ny Advantisma. Raha nisy aza, dia nankalaza ilay faminaniana tsy tanteraka izy ireo raha mbola nandry novonoina teo amin’ny araben’ny tanàna ireo “vavolombelona roa”. Hatramin’ny litera farany indrindra dia midika hoe “hatramin’ny litera farany indrindra”.
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
Tamin’ny tantaran’ny Milerita, ny vahoakan’ny fanekena teo aloha (Protestantisma) dia nankalaza ny faminaniana tsy tanteraka tamin’ny 1843 (ilay fahadisoam-panantenana voalohany), ary tamin’izay fotoana izay dia nihoatra ny fetran’ny fotoam-pitsapana nomena azy ireo ny Protestanta. Ny fotoam-pitsapana dia nanomboka tamin’ny 11 Aogositra 1840, raha nidina ilay anjely mahery ao amin’ny Apokalypsy toko faha‑folo tamin’ny fahatanterahan’ny faminanian’ny fotoana momba ny Loza faharoa (Silamo). Nolavin’ny Protestanta ny fotoam-paminaniana tamin’ilay fahadisoam-panantenana voalohany, satria ilay faminaniana diso dia nanome azy ireo fialan-tsiny tsy hitadiavany ny fahamarinana intsony. Ny lohahevitra nentin’ny mariky ny dingana rehetra teo amin’ny tantaran’ny Milerita dia ny “faminanian’ny fotoana”.
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
Tamin’ny 11 Septambra 2001, nidina ilay anjelin’ny Apokalypsy toko faha‑valo ambin’ny folo tamin’ny fahatanterahan’ny faminanian’ny Loza fahatelo (Silamo). Ny lohahevitry ny mari‑dalana rehetra amin’ny andro farany dia ny Silamo. Ny fahadisoam‑panantenana voalohany no manamarika ny fiafaran’ny fanadiovana ny vahoakan’ny fanekena teo aloha, satria nomena fialan‑tsiny tamin’izay ny vahoakan’ny fanekena teo aloha mba tsy hitady ny fahamarinana intsony. Dia nanomboka tamin’izay ny fotoam‑pitsapana ho an’“ireo virijiny” amin’ny andro farany, fa ny fitsapana ny vahoakan’ny fanekena teo aloha, izay nanomboka tamin’ny fidinan’ilay anjely, dia nifarana tamin’ny fahadisoam‑panantenana voalohany. Koa dia nanomboka ny fitsapana ireo izay aseho ho virijiny, ary izany fizotry ny fitsapana izany no haneho amin’ny farany raha adala ireo virijiny na hendry.
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
Eo anelanelan’ny fahadisoam-panantenana voalohany sy farany no misy ny hafatry ny Antso amin’ny Mamatonalina. Ny lohahevitr’ilay hafatry ny Antso amin’ny Mamatonalina ho an’ireo Millerita dia ny “fotoana”, ary ny lohahevitr’ilay hafatry ny Antso amin’ny Mamatonalina amin’ny andro farany dia ny “Islam”. Ao amin’ny nofin’i Miller dia fohazina amin’ny antso mafy izy, ary amin’izany fotoana izany, mamirapiratra impolo heny noho ny namirapiratany taloha ny firavany. Ny firavaka eo amin’ireo tabilao izay mamaritra mivantana faminaniana iray ho an’ny andro farany dia ny Islam sy ny fitsarana famotopotorana. Koa araka izany, ny fizahan-toetran’ny “hafatra” amin’ny Antso amin’ny Mamatonalina sy ny “fanandramana” asehon’ny fitsarana famotopotorana, dia tsy ho an’ny vahoakan’ny fanekena taloha, fa ho an’ireo izay milaza tena ho virjiny farany.
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
Ny sary aseho rehefa atambatra ireo tabilao roa ireo, izay manondro ny tantara hatramin’ny fahadisoam-panantenana voalohany ka hatramin’ny farany, dia manambara fa amin’ny fotoana isehoan’ny “tantara miafina” momba ny Kotrokorana Fito no anatanterahana ny asa farany amin’ny fitsarana famotopotorana. Izany asa farany izany dia ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, ary mitranga izany mandritra ny “fotoan-tsarotra” ao amin’ny Daniela sivy, mandritra ny fahatezeran’ny firenena ao amin’ny Apokalypsy iraika ambin’ny folo, ny fihazonana ny “rivotra efatra” ao amin’ny Apokalypsy toko fahafito, ny “fampiatoana ny rivotra mahery amin’ny andro isehoan’ny rivotra avy any atsinanana,” ao amin’ny Isaia toko fahafito amby roapolo, ary ny fanakanana ilay “soavaly tezitra izay mitady hivoaka tampoka ka hitondra fahafatesana sy fandringanana” amin’izao tontolo izao. Ireo vavolombelona ara-paminaniana rehetra ireo dia maneho ny Silamo amin’ny Loza fahatelo, araka ny aseho eo amin’ireo tabilao masina.
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
Ny singa fototra telo ao amin’ireo tabilao masina roa an’i Habakoka, izay miresaka manokana ireo zava-nitranga mbola ho avy taorian’ny namoahana ireo tabilao, dia ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, ny Silamo, ary ny fahatanterahan’ny fanoharana momba ireo virijina folo. Ireo tabilao ireo dia manondro fizotry ny fizahan-toetra sy fanisiana tombo-kase, samy amin’ny lafiny “fanandramana” sy “hafatra”. Ny fanandramana ilaina ho an’ny virijina adala dia ny hoe “Kristy ao anatinareo, fanantenana ny voninahitra”, izay maneho ilay fahatanterahana asehon’ny iray hetsy sy efatra arivo amby efatra alina.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
Na dia ny zava-miafina izay nafenina hatramin’ny fahagola sy ny taranaka maro aza, nefa ankehitriny dia naseho tamin’ny olony masina; dia ireo no tian’Andriamanitra hampahafantarina ny haren’ny voninahitr’izao zava-miafina izao any amin’ny Jentilisa, dia Kristy ao anatinareo, fanantenana ny amin’ny voninahitra; Izy no torinay, ka anarinay ny olona rehetra sady ampianarinay ny olona rehetra amin’ny fahendrena rehetra, mba hasehonay ho tanteraka ao amin’i Kristy Jesosy ny olona rehetra. Kolosiana 1:26–28.
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
Ny efatra arivo sy efatra alina amby zato sy iray alina sy efatra arivo dia aseho ho toy ny andian’olona izay nivoaka avy tamin’ny “fahababoana”. Ny fahababoana aseho mivantana ao amin’ny bokin’ny Apokalypsy dia ny fahababoana amin’ny maha-maty eny an-dalambe mandritra ny telo andro sy tapany, araka ny aseho ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo. Ny fahababoan’ny fahafatesana an’ohatra dia maneho ny “impito” ao amin’ny Levitikosy enina amby roapolo, ary izany fahababoana izany dia mitaky ny fanehoana fibebahana, araka ny asehon’ny vavak’i Daniela ao amin’ny toko fahasivy.
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
Rehefa velomina amin’ny fiainana indray ny taolana maina maty, dia asandratra avy hatrany ho “faneva” izy. Tamin’ny fahafatesany dia tsy nanana an’i Kristy tao anatiny izy, dia Ilay fanantenan’ny voninahitra. Anisan’ny fibebahana notakiana tamin’izy ireo ny fanekena fa nandeha nifanohitra tamin’Andriamanitra izy, ary Andriamanitra kosa nandeha nifanohitra taminy. Rehefa mahafeno ireo fepetra voamarika ara-paminaniana izy, dia “tonga tampoka ao amin’ny tempoliny” i Kristy, ary azo ilay “fanandramana” ilaina mba ho isan’ny faneva izay asandratra amin’izay.
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
Ny “traikefa” izay aseho rehefa ampifandraisina ireo tabilao roa ireo dia tanterahin’ny asa farany ataon’i Kristy ao amin’ny fitoerana masina any an-danitra. Io “traikefa” io dia asehon’ny fahitana “mareh”, izay fahitan’ny “fisehoana”. Ny “hafatra” izay ilaina dia ny fahitana “chazon”, momba ny tantara ara-paminaniana. Io “hafatra” io dia faritana ho hafatry ny fitsaran’Andriamanitra efa manatona ny tontolo mpikomy, izay tanterahin’ny finoana silamo amin’ny Loza fahatelo.
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
Tamin’ny taona 1856, ny Tompo dia nitady hamita ny fanorenana indray an’i Jerosalema ara-panahy ao amin’ny Advantisma. Teo ambanin’ny fahatongavan’ireo anjely telo hatramin’ny 1798 ka hatramin’ny 1844, dia naorina teo ambonin’ny fanorenana ny tempoly Millerita, izay naseho ho “vatosoa” tao amin’ny nofin’i Miller, araka ny nasehon’ireo fahamarinana ara-paminaniana teo amin’ireo tabilaon’ny mpisava lalana roa (1843 sy 1850) izay nahatanteraka ny Habakoka toko faharoa. Ary avy eo dia notarihiny ny olony hanangana ny mandan’ny lalàny momba ny Sabata andro fahafito, ka nampodiny ho amin’ireo “lalana fahiny” an’ny Isiraely fahiny izy ireo mba hamitana ny asan’ny “lalana hodiavina”. NEFA, ny lalana fahiny dia nahitana foto-pampianarana iray, faminaniana iray, izay natao hitsapana sy hanavahana azy ireo. Tamin’ny 1863, ny Advantisma dia tsy nahatanty ny fitsapana momba ireo “impito”, ka nanomboka nirenireny tany an-efitr’i Laodikia.
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
Ny 22 Oktobra 1844 dia tandindon’ny lalàna alahady izay ho avy tsy ho ela; ary amin’ny fotoanan’ny lalàna alahady no hahatanterahan’ilay asa asehon’ny sivy amby efapolo taona, dia ny famitana ny lalambe sy ny manda ao anatin’ny andro fahoriana, araka ny nambaran’i Daniela.
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 9:25.
Koa fantaro sy azòny, fa hatramin’ny nivoahan’ny didy hampodiana sy hanorenana an’i Jerosalema ka hatramin’ny Mesia Andriana dia hisy fito herinandro sy roa amby enimpolo herinandro; ny kianja dia haorina indray, ary ny manda koa, dia amin’ny andro fahoriana aza. Daniela 9:25
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
Ny mpaminany rehetra dia mifanaraka samy izy, ary ny “andro sarotra” ao amin’i Daniela dia aseho koa ao amin’ilay andalan-teny avy ao amin’ny Early Writings izay nodinihintsika.
“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 andro izany, raha hifarana ny asam-pamonjena, dia hisy fahoriana ho tonga amin’ny tany, ary ho tezitra ny firenena, nefa hotazonina mba tsy hisakana ny asan’ilay anjely fahatelo. Amin’izany andro izany ny ‘orana farany,’ na famelombelomana avy eo anatrehan’ny Tompo, dia ho avy, mba hanome hery ny feo mafy ataon’ilay anjely fahatelo, ary hanomana ny olomasina hijoro amin’ny fotoana izay handrotsahana ireo loza fito farany.” Early Writings, 85.
We will continue this study in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka ity fandalinana ity.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Raha mbola manompo an’i Satana ireo izay milaza fa mitana ny fahamarinana, dia hanapaka ny fijeriny an’Andriamanitra sy ny lanitra ny aloka avy amin’ny afobe izay azy. Ho tahaka ireo izay efa namoy ny fitiavany voalohany izy. Tsy ho hainy ny mijery ny zava-misy mandrakizay. Izay nomanin’Andriamanitra ho antsika dia aseho ao amin’ny Zakaria, toko faha-3 sy faha-4, ary 4:12–14: ‘Dia namaly indray aho ka nanao taminy hoe: Inona moa ireo sampan’oliva roa ireo, izay amin’ny alalan’ny fantsona volamena roa no amoahany avy amin’ny tenany ny diloilo volamena? Ary dia namaly ahy izy ka nanao hoe: Tsy fantatrao va izay hevitr’ireo? Dia hoy aho: Tsia, tompoko. Dia hoy izy: Ireo no voahosotra roa, izay mitsangana eo anilan’ny Tompon’ny tany rehetra.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. 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.
“Tompo dia feno loharano. Tsy manan-java-mahory Izy amin’ny fitaovana sy ny fanampiana. Noho ny tsy fahampian’ny finoantsika, ny firehan-tsaintsika amin’ny tany, ny teny mora sy tsy misy lanjany ataontsika, ny tsi-finoantsika izay miseho amin’ny resatsika, no iangonan’ny aloka maizina manodidina antsika. Kristy dia tsy aseho amin’ny teny na amin’ny toetra ho Ilay tena mahate-ho tia tanteraka sady ambony indrindra amin’ny alinalina. Rehefa afa-po ny fanahy manandratra ny tenany ho amin’ny zava-poana, dia kely ihany no azon’ny Fanahin’i Jehovah atao ho azy. Ny fijerintsika fohy dia mahita ny aloka, nefa tsy mahita ny voninahitra any an-dafin’izany. Ny anjely dia mihazona ny rivotra efatra, aseho ho toy ny soavaly tezitra mitady hiala ka hirohotra manerana ny tavan’ny tany rehetra, mitondra fandringanana sy fahafatesana amin’ny lalany.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Hatory eo amin’ny tena sisin’ny tontolo mandrakizay va isika? Ho donto sy mangatsiaka ary toy ny maty va isika? Endrey, enga anie ka mba hananan’ny fiangonantsika ny Fanahy sy ny fofonain’Andriamanitra hofononina ao amin’ny olony, mba hahafahany mitsangana amin’ny tongony ka ho velona. Ilaintsika ny mahita fa tery ny lalana ary ety ny vavahady. Kanefa raha mandalo amin’izany vavahady ety izany isika, dia tsy manam-petra ny halehibeny.” Manuscript Releases, volume 20, 217.