On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.
Tamin’ny 18 Jolay 2020 no tonga ny fahadisoam-panantenana voalohany ho an’ny hetsika fanavaozana amin’ny andro farany an’Andriamanitra. Izany no nanamarika teboka famantarana iray teo amin’ny tantaran’ny Loza fahatelo, izay tantaran’ny ranonorana farany, ary koa tantaran’ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo. Izany tantara izany dia nasehon’ny hetsika fanavaozana rehetra teo amin’ny tantara masina, ary voasolon-tena tamin’ny fomba manokana kokoa tamin’ny tantaran’ny hetsika Millerita, sady nohazavain’ny fanoharana momba ireo virijina folo, ary izy no misolo tena ny tantara ara-paminaniana izay notondroin’ny mpaminany rehetra.
July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.
Ny 18 Jolay 2020 dia maneho ny fahadisoam-panantenana voalohany tamin’ilay hetsika, ary araka izany dia manamarika ny fihavian’ny fotoana fitaredretra ao amin’ny fanoharana ny amin’ny virijina folo sy ao amin’i Habakoka. Tamin’ny tantaran’ny Millerita, ilay porofo ihany izay nitarika azy ireo ho amin’ny fanambaràna diso no hita fa manondro ny daty marina. Ny fotoana fitaredretra ao amin’ny fanoharana ny amin’ny virijina folo dia hita tamin’izany ho fahamarinana ankehitriny, ary io fotoana fitaredretra io ihany no fotoana fitaredretra ao amin’ny Habakoka toko faharoa. Averina hatramin’ny litera farany ny fanoharana ny amin’ny virijina folo, ary izany zava-misy izany no manondro fa ireo ihany izay nandray anjara tamin’ilay fahadisoam-panantenana no mendrika hoheverina ho virijina hendry na virijina adala.
The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.
Ny tena vahoaka lehibe ao amin’ny Adventisma Laodiseana dia nozahan-toetra tamin’ny fahatongavan’ny Loza fahatelo tamin’ny 11 Septambra 2001; ary rehefa lasa ny faminaniana tsy tanteraka tamin’ny 18 Jolay 2020, dia navela tao aoriana ny Adventisma Laodiseana ka nirenireny tsy nisy tanjona niverina nanatona an’i Roma, tahaka ireo Protestanta tao amin’ny tantara Millerita.
Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.
Tsy ny hoe ny Millerita ihany no namaritra ny fotoanan’ny fahatarana ho fahatanterahan’ny fanoharana momba ny virijina folo, fa hitany koa fa tao amin’i Habakoka ny didy hiandry ny fahitana, na dia nihemotra aza izany, dia io famantarana ara-paminaniana io ihany. Ary amin’izany Habakoka dia manamafy fa ilay fahitana izay naseho tamin’ny fomba diso ka niteraka ilay fahadisoam-panantenana voalohany no ilay fahitana izay “hiteny” amin’ny farany.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Fa ny fahitana dia mbola ho amin’ny fotoana voatendry; fa amin’ny farany dia hiteny izy ka tsy handainga; na dia mitaredretra aza izy, andraso ihany; fa ho avy tokoa izy, tsy hitaredretra. Habakoka 2:3.
The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.
Ny hafatra izay niteraka ny fahadisoam-panantenana voalohany dia ilay hafatra ihany koa izay tokony ho fantatra fa tanteraka ao amin’ny hoavy akaiky, nefa hafatra mbola niorina tamin’ireo fanaporofoana ara-paminaniana teo aloha izay nampiasaina tamin’ilay fanambaràna diso voalohany.
In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.
Tao amin’ny tantaran’ny Millerita, ny vahoakan’ny fanekena teo aloha no nozahan-toetra voalohany, ary taorian’izany dia ny vahoakan’ny fanekena vaovao no nozahan-toetra. Nanomboka ho an’ny Protestanta ny fizahan-toetra rehefa nidina tamin’ny 11 Aogositra 1840 ny anjely voalohany ao amin’ny Apokalypsy toko faha-10 sy ny anjely voalohany ao amin’ny Apokalypsy toko faha-14 (fa anjely iray ihany ireo). Nifarana ny fizahan-toetr’izy ireo tamin’ny fahadisoam-panantenana voalohany sy ny fahatongavan’ny anjely faharoa ao amin’ny Apokalypsy toko faha-14.
In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.
Tamin’ny tantaran’ny Millerita, ny fizahan-toetra ho an’ny Millerita dia nanomboka tamin’ny fahatongavan’ilay anjely faharoa teo amin’ny fahadisoam-panantenana voalohany, ary nifarana tamin’ny fahatongavan’ny Antso tamin’ny Misasakalina, izay asehon-dRahavavy White ho vahoaka maro anjely, izay miray amin’ilay anjely faharoa. Teo ambanin’ny herin’ny Fanahy Masina, ireo Millerita izay nahafantatra sy nanaiky ny hafatry ny Antso tamin’ny Misasakalina dia nozaraina tamin’ireo Millerita izay tsy nahafantatra ilay hafatra izay nilatsaka nanodidina azy rehetra. Tamin’ny 22 Oktobra 1844, dia tonga ilay anjely fahatelo, ary niteny ilay fahitana izay efa niandry ela.
In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.
Ao amin’ny tantaran’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, dia ny vahoakan’ny fanekena taloha no nozahan-toetra voalohany, ary avy eo ny vahoakan’ny fanekena vaovao. Nanomboka ho an’ny Advantisma Laodiseana ny fitsapana rehefa nidina tamin’ny 11 Septambra 2001 ny feo voalohan’ilay anjely ao amin’ny Apokalypsy valo ambin’ny folo sy ny anjely fahatelo ao amin’ny Apokalypsy efatra ambin’ny folo (fa iray ihany ireo anjely ireo). Nifarana tamin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020 ny fitsapan’izy ireo.
In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.
Tamin’ny hetsiky ny anjely fahatelo, ny fizahan-toetra ho an’ny iray hetsy sy efatra arivo amby efatra alina dia nanomboka tamin’ny fahatongavan’ny fahadisoam-panantenana voalohany, ary hifarana amin’ny fahatongavan’ny hafatry ny Antso Amin’ny Mamatonalina. Eo ambanin’ny herin’ny Fanahy Masina, ireo izay manaiky sy mandray ankehitriny ny hafatry ny Antso Amin’ny Mamatonalina dia sarahina amin’izay amin’ireo adala sy ratsy fanahy izay tsy nahafantatra ny hafatra maro lafy izay milatsaka manodidina azy ankehitriny.
At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.
Amin’ny lalàna Alahady izay ho avy tsy ho ela, ny “feo” faharoan’ilay anjelin’ny Apokalypsy toko fahavalo ambin’ny folo no miteny, izay ihany koa no fahitana izay “niandry” vao niteny. Izy io koa dia maneho ny hafatry ny anjely fahatelo izay “mitombo” ho amin’ilay antso mafy.
The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.
Ny Antso amin’ny Mamatonalina dia aseho ho anjely maro izay miara-mitambatra amin’ilay anjely teo aloha. Ny hafatry ny Antso amin’ny Mamatonalina dia manana singa maromaro izay mandray anjara amin’ny hafatra manontolo, ary ny anjely dia tandindon’ny hafatra. Ao amin’ny tantaran’ny Millerita, ilay mpisava lalana fantatra fa nitarika tamin’ny fampiraisana ny hafatry ny tena Antso amin’ny Mamatonalina dia i Samuel S. Snow. Ao amin’izany tantara izany dia voarakitra mazava tsara fa ny fahatakaran’i Snow ny hafatry ny Antso amin’ny Mamatonalina dia nivoatra tao anatin’ny fe-potoana iray.
That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:
Io tantara io dia averina amin’ny antsipiriany indrindra, ary ny hafatry ny Antso Mamatonalina farany dia efa nivoatra ampahibemaso hatramin’ny faran’ny Jolay, 2023. Tsy hafatry ny finoana silamo fotsiny izany, fa ahitana koa ny hafatry ny fanisiana tombo-kase ny efatra arivo amby efatra alina sy iray hetsy. Ahitana ny fanambarana koa izany fa ny tandroka roa an’ilay biby avy amin’ny tany dia samy mandalo amin’ny “fahafatesana sy fitsanganana amin’ny maty”, satria mifanandrify amin’ny sarin’ilay biby izy ireo, izay ao amin’io tantara io ihany no manatanteraka ilay ankamantatra ara-paminaniana hoe “ny fahavalo dia avy amin’ny fito”. Ahitana koa ny fanambarana mifandray amin’ny “tantara miafina” momba ny Kotroka Fito izany, ary manatanteraka ilay ankamantatra ara-paminaniana momba ny “vato” izay nolavina nefa tonga “vato fehizoro”, satria ny “impito” ao amin’ny Levitikosy enina amby roapolo dia aseho ho kofehy manenona ireo fahamarinana rehetra ao amin’ny tantaran’i Miller ho iray, miaraka amin’ireo fahamarinana izay novahana ny tombo-kaseny tamin’ny fotoanan’ny farany tamin’ny 1989. Izao no ilazan’ny mpanao Salamo izany:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Ny vato izay nolavin’ny mpanao trano no tonga fehizoro. Izany no asan’i Jehovah; mahagaga eo imasontsika izany. Ity no andro nataon’i Jehovah; hifaly sy ho ravoravo amin’ity isika. Salamo 118:22–24.
The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.
Ny “vato”, izay “firavaka” voalohany hitan’i William Miller (ary ny firavaka dia vato), dia ilay “andro izay nataon’i Jehovah.” Efa naseho tamin’ireo lahatsoratra teo aloha fa ny firafitra sy ny voambolan’ny didy momba ny Sabata dia mitovy amin’ny firafitry ny tsingerina masina fito, araka izay aseho ao amin’ny Levitikosy toko faha-dimy amby roapolo. Ny fitsaharana tamin’ny andro fahafito dia tandindon’ny fitsaharan’ny tany tamin’ny taona fahafito, ary rehefa dinihina amin’izany fomba izany ireo didy roa ireo, dia manome porofo izy fa ny andro iray dia maneho taona iray ao amin’ny faminaniana ao amin’ny Baiboly.
They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.
Mampiseho koa izy ireo fa ny fahatakarana izay nambaran’i Miller mikasika ny fahatezeran’Andriamanitra amin’ny “impito”, ao amin’ny Levitikosy enina amby roapolo, dia aseho ho “andro”, satria nataon’ny Tompo masina ny tsingerim-potoana fito taona, tahaka ny tena nanaovany ny lanitra sy ny tany tao anatin’ny enina andro, ary nitsaharany tamin’ny fahafito.
When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.
Rehefa no namaranan’i Jesosy ny fanoharana momba ny tanim-boaloboka, dia nanontany fanontaniana tamin’ny Fariseo Izy.
When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.
Koa rehefa tonga ny tompon’ny tanim-boaloboka, inona no hataony amin’ireo mpiasa mpamboly ireo? Hoy ireo taminy: Haringany amin’ny fomba mahatsiravina ireo olon-dratsy ireo, ary hampanofainy amin’ny mpiasa mpamboly hafa ny tanim-boalobony, dia amin’izay hanolotra aminy ny vokatra amin’ny fotoanany avy. Hoy Jesosy taminy: Tsy mbola novakinareo va tao amin’ny Soratra Masina hoe: Ny vato izay nolavin’ny mpanao trano, dia izany no tonga vato fehizoro; avy tamin’ny Tompo izany, ary mahagaga eo imasontsika izany? Koa izany no ilazako aminareo: Hesorina aminareo ny fanjakan’Andriamanitra ka homena firenena iray izay mamoa ny vokany. Ary izay rehetra lavo amin’io vato io dia ho torotoro; fa izay rehetra iharany kosa dia ho potipotehiny ho vovoka. Ary rehefa ren’ny lohan’ny mpisorona sy ny Fariseo ny fanoharany, dia fantany fa izy ireo no nolazainy. Matio 21:40–45.
The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.
Ny fanoharana momba ny tanim-boaloboka dia fanoharana ny amin’ny nandaloana ny vahoaka voafidy taloha sy ny nanomezana ny fanjakana ho an’ny vahoaka voafidy vaovao. Ilay “vato” izay nolavin’ny olona, araka an’i Jesosy, dia ilay “vato” izay na mamonjy na mandringana, arakaraka ny fomba andraisana azy. Ilay “vato” dia tsy maintsy fahamarinana ara-baiboly ao anatin’ny tontolon-kevitra nampiasain’i Jesosy, satria manana hery hamoaka voa marina izy; ary ny fahamarinan’i Kristy dia tsy mivoaka ao amin’ny lehilahy sy ny vehivavy raha tsy rehefa mandray ny Teniny, dia ny Tenin’ny fahamarinana.
Sanctify them through thy truth: thy word is truth. John 17:17.
Hamasiho amin’ny fahamarinanao izy; ny teninao no fahamarinana. Jaona 17:17.
The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.
Ny “vato” dia fampianarana izay na ekena na lavina, ary Jesosy no Teny, ary ao amin’ny bokin’ny Asan’ny Apostoly, Petera dia manondro ny “vato” ho Kristy.
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.
Aoka ho fantatrareo rehetra sy ny vahoakan’Isiraely rehetra fa amin’ny anaran’i Jesosy Kristy avy any Nazareta, izay nohomboanareo tamin’ny hazo fijaliana, izay natsangan’Andriamanitra tamin’ny maty, dia Izy no ijoroan’ity lehilahy ity sitrana eo anatrehanareo. Izy no vato izay nolavinareo mpanao trano, nefa tonga lohan’ny zorony. Ary tsy misy famonjena amin’ny hafa akory; fa tsy misy anarana hafa ambanin’ny lanitra nomena ny olona, izay hahazoantsika famonjena. Asan’ny Apostoly 4:10–12.
And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”
Ary avy eo, ao amin’ny 1 Petera, dia nentiny lavidavitra kokoa ny tandindon’ny “vato,” nefa notazoniny hatrany tao anatin’io toe-javatra io ihany, dia ny fandalovan’ny vahoakan’ny fanekena taloha sy ny fifidianana vahoaka voafidy vaovao, izay, araka ny ambarany, “fahiny dia tsy firenena ianareo, fa ankehitriny dia firenen’Andriamanitra; dia ianareo izay tsy nahazo famindrampo, fa ankehitriny no nahazo famindrampo.”
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.
Koa rehefa manatona Azy ianareo, dia tahaka ny manatona vato velona, izay nolavin’ny olona tokoa, nefa nofidin’Andriamanitra sady sarobidy; ianareo kosa ihany koa, tahaka ny vato velona, dia aorina ho trano ara-panahy, ho fisoronana masina, mba hanolotra fanatitra ara-panahy, izay ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy. Fa izany no voasoratra ao amin’ny Soratra Masina hoe: Indro, mametraka vato fehizoro lehibe ao Ziona Aho, voafidy sady sarobidy; ary izay mino Azy dia tsy ho menatra. Koa aminareo izay mino dia sarobidy Izy; fa amin’izay tsy mankatò kosa, ilay vato nolavin’ny mpanao trano, dia io ihany no tonga vato fehizoro, sady vato mahatafintohina sy vatolampy mahatezitra, dia ho an’izay tafintohina amin’ny teny, satria tsy mankatò; ary izany indrindra koa no nanendrena azy. 1 Petera 2:4–8.
Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”
Petera dia milaza ny amin’ilay vahoaka voafidy fahiny hoe: “ho an’izay tsy mankatò, ny vato izay nolavin’ny mpanao trano, dia io ihany no efa natao lohan’ny zorony, ary vato mahatafintohina sy vatolampin’ny fahatafintohinana, dia ho an’izay tafintohina amin’ny teny, satria tsy mankatò izy; ary izany koa no nanendrena azy.”
Jesus is represented by every sacred illustration of the foundation.
I Jesosy no asehon’ny sary masina rehetra momba ny fanorenana.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Fa tsy misy olona mahay mametraka fanorenana hafa afa-tsy izay efa voapetraka, dia Jesosy Kristy. 1 Korintiana 3:11.
The foundation the Millerites built was the Rock of Ages (the Stone).
Ny fototra izay naorin’ny Millerita dia ny Vatolampin’ny mandrakizay (ny Vato).
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Tonga ny fampitandremana: Tsy misy zavatra tokony havela hiditra izay hampikorontana ny fanorenan’ny finoana izay efa nanorenantsika hatramin’ny nahatongavan’ny hafatra tamin’ny 1842, 1843, ary 1844. Tao anatin’ity hafatra ity aho, ary hatramin’izay dia nijoro teo anatrehan’izao tontolo izao aho, mahatoky amin’ny fahazavana izay nomen’Andriamanitra antsika. Tsy mikasa ny hanala ny tongotray hiala eo amin’ny sehatra izay nametrahana azy izahay, raha nitady ny Tompo isan’andro tamin’ny vavaka mafana fo, nitady fahazavana. Heverinareo va fa hahafoy ny fahazavana izay nomen’Andriamanitra ahy aho? Ho tahaka ny Vatolampin’ny Mandrakizay izany. Izy no nitari-dalana ahy hatramin’ny nanomezana azy.” Review and Herald, 14 Aprily 1903.
The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.
Ny vatosoa voalohany hitan’i Miller, ka tonga anisan’ny fanorenana Millerita, izay tahaka ny Vatolampin’ny Fahagola, dia ny “impito” ao amin’ny Levitikosy toko faha-enina amby roapolo; ary io “impito” io no fahamarinana fototra voalohany navelan’ireo mpisava lalana Millerita, izay vao avy nanorina ny fanorenana Millerita. Ireo mpanorina ihany no handà ny vato fototra. Io “vato” io, izay tandindon’i Kristy, dia ny andro nataon’i Jehovah koa; fa Izy no nanao ny andro fahafito ho andro fitsaharana, ary ny taona fahafito ho taona hialan-tsasatra ny tany. Tamin’ny 1863 dia nolavina ny vato fototra, nefa mbola hatao ho “lohany zorony” sy ho “vato mahamenatra” ho an’ny tsy mankatò izany.
The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.
Ny hafatry ny finoana silamo momba ny loza fahatelo no lohahevitra iorenan’ny hetsika fanavaozana an’ny iray hetsy sy efatra amby efapolo arivo, ary nanomboka ny fizahan-toetra rehefa nidina ilay anjely ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, raha narodana ireo trano lehibe tao New York City tamin’ny 11 Septambra 2001. Nangina ny Advantisma momba ilay fanondroana ara-paminaniana fa ny 11 Septambra 2001 no fahatongavan’ny “andron’ny rivotra avy any atsinanana.” Tamin’ny 18 Jolay 2020, dia navela teo aoriana izy ireo raha novonoina teny an-dalamben’ilay tanàna lehibe ireo vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo. Tapitra ny fizahan-toetran’ny Advantisma, ary nanomboka ny fizahan-toetra ho an’ireo izay efa nilaza fa nahafantatra ny hafatry ny finoana silamo.
After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.
Rehefa nandry faty teny an-dalambe izy ireo mandra-pahatongan’ny faran’ny volana Jolay 2023, dia nofohazinin’ny hafatra voalohan’i Ezekiela ireo taolana maina maty. Ny hafatra faharoan’i Ezekiela dia ny hafatry ny rivotra efatra avy amin’ny Silamo amin’ny Loza fahatelo, izay maneho ny fanokafana tsikelikely ny hafatry ny Antso amin’ny Mamatonalina, dia ilay fahitana izay nahemotra, sady foto-kevitry ny vanim-potoana manontolon’ny hetsika. Avy eo dia nisy fahamarinana samihafa nosokafana, satria ny hafatry ny Antso amin’ny Mamatonalina dia maneho hafatra maro lafy. Ny fahamarinana voalohany nifanehatra tamin’ireo taolana maina maty dia ilay fahamarinana voalohany nolavin’ny Advantisma Laodiseana, ary izy io no maneho ny fahamarinana izay manamarika ny fifindran’i Laodisea ho amin’i Filadelfia.
The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.
Ny marina no hafatry ny fanombohan-kase, ka noho izany dia tsy maintsy miorim-paka ao an-tsaina sy ao amin’ny fanahy koa. Tsy ampy ny mahafantatra fa ny fotoana izay nahafatesan’ireo vavolombelona roa teny an-dalambe dia tandindon’ny fiparitahan’ny “fito heny”; fa mitaky koa ny fanekena ny marina amin’ny alalan’ny fanandramana izany.
Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.
Ny firavak’i Miller, izay maneho ireo fahamarinana novahana tamin’ny faran’ny andro tamin’ny 1798, dia tonga fitsapana ho an’ireo virijina amin’ny andro farany. Ny fanandramana miorina ao amin’ny fahamarinana “ara-panahy” dia asehon’ny firavaka voalohan’i Miller, ary ny fiorenana “ara-tsaina” ao amin’ny fahamarinana kosa dia asehon’ny hafatry ny finoana silamo momba ny loza fahatelo. Ny fiantsoana ho amin’ny fibebahana sy ny fiaikena, asehon’ny “impito,” dia manondro asa iray izay tanterahina miaraka amin’i Kristy ao amin’ny Efitra Indrindra Masina, ary asehon’ny fahitana “mareh”.
The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.
Ny fahatakarana “ara-tsaina” ny finoana silamo momba ny Loza fahatelo dia asehon’ny fahitana “chazon”, ary samy ilaina izy roa tonta ho an’ireo izay ho voaisy tombo-kase. Tamin’ny 1863, ny Advantisma Laodiseana dia nifidy hanorina indray an’i Jeriko, ka nandao ny asany tamin’ny famerenana amin’ny laoniny an’i Jerosalema. Jeriko dia tandindon’ny fahamaroam-pananana, araka izay asehon’ny fahajambana Laodiseana koa.
“One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.
“Iray amin’ireo fiarovana mafy indrindra tao amin’ny tany—dia ilay tanàna lehibe sady manankarena tao Jeriko—no nitsangana teo anoloany indrindra, kanefa tsy lavitra loatra avy eo amin’ny tobin’izy ireo tao Gilgala. Teo amin’ny sisin’ny lemaka mahavokatra, be dia be amin’ireo vokatra sarobidy sy samihafa avy amin’ny tany mafana, ny lapany sy ny tempoliny, izay fonenan’ny rendrarendra sy ny faharatsiana, io tanàna be rehareha io, tao ambadik’ireo manda lehibe sady matanjaka nananany, dia nanao fanamby tamin’Andriamanitry ny Isiraely. Jeriko dia iray tamin’ireo foibe lehibe indrindra nisy ny fanompoan-tsampy, ka natokana indrindra ho an’i Astarta, andriamanibavin’ny volana. Teo no nifantoka izay rehetra ratsy indrindra sy tena mahamenatra indrindra tao amin’ny fivavahan’ny Kananita. Ny vahoakan’ny Isiraely, izay mbola vao tao an-tsainy ny vokatra mahatahotra nateraky ny fahotany tao Bety-peora, dia tsy afa-nijery io tanànan’ny jentilisa io afa-tsy tamin’ny fahavetavetana sy ny horohoro ihany.” Patriarka sy Mpaminany, 487.
The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.
Ny “vato” izay nolavin’ny mpanao trano tamin’ny 1863, raha nanorina indray an’i Jeriko izy ireo, dia ny “impito” izay amin’ny andro farany no ho tonga fahamarinana (vatosoa), ka tonga “vato fehizoro”, satria io no fahamarinana manenona sy mampifamatotra ny fiandohan’ny Advantisma tao amin’ny hetsiky ny Millerita, amin’ny fiafaran’ny Advantisma ao amin’ny hetsiky ny iray hetsy sy efatra alina sy efatra arivo. Io vatosoa io, izay ny “impito”, dia “ny andro nataon’i Jehovah” koa, ary i Kristy mihitsy izany, satria Izy no Teny, ary Izy no “Fahamarinana.” Ny lohahevitr’i Silamo no foto-kevitra miteraka ny fanadiovana ny vahoaka voafidy taloha sy ny vaovao, ary ny fanadiovana roa sosona dia nanomboka tamin’ny 11 Septambra 2001, izay “andron’ny rivotra avy any atsinanana”. Tamin’izany andro izany dia tsy maintsy nihira ilay hira mitovy indrindra amin’izay nohirain’i Kristy ireo mpiambina, fony Izy nanambara ny fanoharana momba ny tanim-boaloboka. Ny iray hetsy sy efatra alina sy efatra arivo dia mihira ny hiran’i Mosesy (ny “impito”), sy ny hiran’ny Zanak’ondry.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Ary hitako toy ny ranomasina fitaratra mifangaro afo; ary ireo izay naharesy ny bibidia sy ny sariny ary ny mariny ary ny isan’ny anarany dia nitsangana teo ambonin’ilay ranomasina fitaratra, sady nanana ny lokanganon’Andriamanitra. Ary mihira ny fihiran’i Mosesy, mpanompon’Andriamanitra, sy ny fihiran’ny Zanak’ondry izy ireo, manao hoe: Lehibe sy mahagaga ny asanao, Tompo Andriamanitra Tsitoha ô; marina sy mahatoky ny lalanao, ry Mpanjakan’ny olona masina. Apokalypsy 15:2, 3.
The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.
Ny “Zanak’ondry” dia i Kristy izay novonoina, ary novonoina teo afovoan’ny roa arivo sy dimanjato ary roapolo andro Izy; ka izany no mampifamatotra ny fanatitra tamin’ny ainy sy ny rany (izay nanamafisany ny fanekena), miaraka amin’ny “ady ny amin’ny fanekeny” an’i Mosesy, ao amin’ny Levitikosy enina amby roapolo. Ny hiran’i Mosesy sy ny Zanak’ondry dia hiran’ny chazon momba ny tantara ara-paminaniana sy hiran’ny mareh momba ny “fisehoany”. Izy no hiran’ny fahatakarana ara-tsaina sy ara-panahy araka izay asehon’ny fahitana roa ao amin’ny Daniela toko fahavalo. Izy no hiran’ny vahoakan’ny fanekena iray izay tsaraina sy ilaozana, raha vahoaka voafidy vaovao kosa no fidina. Ny fizotry ny fifantenana, ary noho izany ny hira, dia nanomboka tamin’ny 11 Septambra 2001.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Izay hivoaka avy amin’i Jakoba dia hampiorim-paka; Israely hamony sy hitsimoka ka hameno ny tavan’izao tontolo izao amin’ny voa. Moa Izy namely azy tahaka ny namelany an’izay namely azy? sa izy novonoina araka ny famonoana an’izay novonoiny? Araka ny fatra no iadianao aminy, raha mitsimoka izy; ajanony ny rivotra masiaka amin’ny andron’ny rivotra avy any atsinanana. Koa amin’izany no hanesorana ny helok’i Jakoba; ary izao no vokatra rehetra hanalana ny fahotany: rehefa ataony toy ny vato sokay voatorotoro ny vato rehetra amin’ny alitara, dia tsy haharitra ny Aseraha sy ny sarin-javatra voasokitra. Kanefa ny tanàna mimanda dia ho lao, ary ny fonenana ho nilaozana sy havela tahaka ny efitra; ao no hihinanan’ny zanak’omby, ary ao no handriany sy handevonany ny rantsany. Rehefa malazo ny sampany, dia hotapahina ireny; avy ny vehivavy ka handoro azy ireny; fa firenena tsy manan-tsaina izy; koa Izay nanao azy tsy hamindra fo aminy, ary Izay namorona azy tsy haneho fitia aminy. Ary amin’izany andro izany dia hiseho fa Jehovah hively hatrany amin’ny lakan-driakan’ny ony ka hatrany amin’ny reniranon’i Egypta, ary ianareo dia hangonina tsirairay avy, ry zanak’Israely. Ary amin’izany andro izany dia hitsofana ny trompetra lehibe; dia ho avy ireo izay saiky ho levona tany amin’ny tanin’i Asyria, sy ireo voaroaka tany amin’ny tanin’i Egypta, ka hivavaka amin’i Jehovah eo an-tendrombohitra masina any Jerosalema. Isaia 27:6–13.
Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”
Raha takatra araka ny tokony ho izy, ireo andininy ireo dia manondro ny vanim-potoana manomboka ny 11 Septambra 2001 ka hatramin’ilay lalàn’ny Alahady izay ho avy tsy ho ela. Ny andininy fahenina dia manondro ny tantara manontolo, amin’ny fanondroana ny fiandohan’ilay zavamaniry izay mamaka, avy eo mamony sy mitsimoka, ary amin’ny farany mameno ny tany amin’ny voany. Ny voa izay mameno ny tany dia manao izany mandritra ny “ora”, izay ilay krizin’ny lalàn’ny Alahady. Raha i Kristy amin’izany fotoana izany no manangona ny voany ho ao an-tranombariny, dia mitondra fitsarana amin’i Babylona koa Izy. Ny fitsarana izay miseho mandritra ny fotoana anomezan’ny voa ny tany dia aseho ao amin’ny andininy fahafito, rehefa apetraka ireo fanontaniana roa hoe: “Efa namely azy va Izy, tahaka ny namelany ireo izay namely azy? sa novonoina va izy araka ny famonoana ireo izay novonoiny?”
Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.
Avy eo ao amin’ny andininy fahavalo, ny fitetehan’ny ranonorana fara dia asongadin’ny fiteny hoe: “Amin’ny fatra.” Ny mahatonga ny zava-maniry hitsiry dia ny ranonorana, ary rehefa voamarika ny fiandohan’ny ranonorana fara, dia voamarika ho manomboka “amin’ny fatra, raha mampitsiry izany.” Rehefa manomboka ny ranonorana fara, dia arotsaka “amin’ny fatra” izany, fa tsy arotsaka tsy misy fetra izy, raha fifangaroan’ny marina sy ny sandoka ny vokatra.
“Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Ny fanahy rehetra izay niova fo marina dia hanana faniriana mafy hitondra ny hafa hiala amin’ny haizin’ny fahadisoana ho ao amin’ny fahazavana mahagaga an’ny fahamarinan’i Jesosy Kristy. Ny firotsahan’ny Fanahin’Andriamanitra lehibe, izay manazava ny tany rehetra amin’ny voninahiny, dia tsy ho tonga mandra-pahazoantsika vahoaka mazava saina, izay mahalala amin’ny fanandramana ny hevitry ny hoe mpiara-miasa amin’Andriamanitra. Rehefa manana fanokanan-tena feno sy amin’ny fo manontolo ho amin’ny fanompoana an’i Kristy isika, dia hankasitrahan’Andriamanitra izany zava-misy izany amin’ny alalan’ny firotsahan’ny Fanahiny tsy misy fetra; nefa tsy hitranga izany raha ny ampahany lehibe indrindra amin’ny fiangonana no tsy mpiara-miasa amin’Andriamanitra. Tsy mahay mandrotsaka ny Fanahiny Andriamanitra raha miseho miharihary toy izao ny fitiavan-tena sy ny fanaranam-po; raha manjaka ny toe-tsaina iray izay, raha atao amin’ny teny, dia haneho ilay valintenin’i Kaina hoe:—‘Mpiambina ny rahalahiko va aho?’ Raha ny fahamarinana ho an’izao andro izao, raha ny famantarana izay mihamaro hatraiza hatraiza, izay manambara fa efa akaiky ny faran’ny zavatra rehetra, no tsy ampy hampifoha ny hery matory ao amin’ireo izay milaza fa mahalala ny fahamarinana, dia haizina mifanaraka amin’ny fahazavana izay efa namirapiratra no hahazo ireo fanahy ireo. Tsy misy na dia aloky ny fialan-tsiny aza noho ny tsy firaharahiany izay ho azony aseho amin’Andriamanitra amin’ilay andro lehibe fitsarana farany. Tsy hisy antony hatolotra hanazavana ny antony tsy niainany sy tsy nandehanany ary tsy niasany tao amin’ny fahazavan’ny fahamarinana masina ao amin’ny tenin’Andriamanitra, ka tsy nampisehoany tamin’ny fitondran-tenany, tamin’ny fangorahany, ary tamin’ny zotom-pony, tamin’izao tontolo maizin’ny ota izao, fa tsy azo toherina ny hery sy ny maha-zava-misy marina ny filazantsara.” Review and Herald, 21 Jolay 1896.
Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”
I Sister White dia manondro io andalan-teny io ho fotoana hidinan’ilay anjelin’ny Apokalypsy, satria hoy izy: “ny firotsahan’ny Fanahin’Andriamanitra amin-kery lehibe, izay manazava ny tany rehetra amin’ny voninahiny.” Ao amin’ny andalan-teny hafa izay efa notononintsika matetika tao amin’ireo lahatsoratra ireo, dia nomarihiny fa rehefa “rava” “ireo trano lehibe ao New York,” dia “ho tanteraka ny Apokalypsy toko fahavalo ambin’ny folo, andininy voalohany ka hatramin’ny fahatelo.”
We will continue these thoughts in the next article.
Hotohizintsika ao amin’ny lahatsoratra manaraka ireo hevitra ireo.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.
Ankehitriny aho hihira ho an’ilay malalako indrindra ny hiran’ny malalako momba ny tanim-boalobony. Ny malalako indrindra dia nanana tanim-boaloboka teo amin’ny havoana mahavokatra indrindra; ary nasiany fefy izany, sady nesoriny ny vato tao aminy, ary namboleny voaloboka voafantina indrindra; ary nanorina tilikambo teo afovoany izy, sady nanao famiazam-boaloboka tao koa; dia nanantena izy fa hamoa voaloboka izany, nefa voaloboka dia no navoakany. Ary ankehitriny, ry mponina ao Jerosalema sy ry lehilahy amin’ny Joda, mba mitsarà, miangavy anareo aho, ny amiko sy ny tanim-boaloboko. Inona koa no azo natao tamin’ny tanim-boaloboko ka tsy mbola nataoko taminy? Koa nahoana, raha nanantena aho fa hamoa voaloboka izy, no voaloboka dia no navoakany? Ary ankehitriny, avia; hambarako aminareo izay hataoko amin’ny tanim-boaloboko: hesoriko ny fefiny, ka ho lanin-javatra izy; horavako ny mandany azy, ka hohitsakitsahina izy; ary hataoko lao izy; tsy hohetezana, na hohevoina; fa haniry ao ny tsilo aman’akatra; ary handidy ny rahona koa aho mba tsy handatsaka ranonorana aminy. Fa ny tanim-boalobok’i Jehovah, Tompon’ny maro, dia ny taranak’Israely, ary ny lehilahy amin’ny Joda no zavamaniry mahafinaritra Azy; ary niandry fitsarana Izy, nefa indro fampahoriana; niandry fahamarinana, nefa indro fitarainana. Isaia 5:1–7.