As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?
Rehefa asehon’i Isaia ny hafatra asehon’ny dimy amby enimpolo taona (toko fahafito, andininy fahavalo) tamin’ilay mpitarika ratsy fanahy tao Jerosalema, dia nataony izany teo amin’ny “sahan’ny mpanasa lamba” sy teo amin’ny “faran’ny lakandranon’ny kamory ambony”, tamin’ny taona 742 tal. J.K. Ny taona 742 tal. J.K. dia maneho ny taona 1863, satria mandrakariva Jesosy no mampiseho ny farany amin’ny alalan’ny fiandohana. Ny fikomiana tamin’ny 1863 kosa dia maneho ny lalàn’ny Alahady any Etazonia, satria mandrakariva Jesosy no mampiseho ny faran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray. Ny taona 1863 no fiandohan’ny fiangonana Adventista Laodikeana voasoratra ara-dalàna, ary io fiangonana io dia avela ho lao amin’ilay “horohoron-tany lehibe” amin’ny lalàn’ny Alahady. Ahoana no hahafahan’ny fikambanana iray izay tantanina ara-dalàna eo ambanin’ny Fanjakana (fa tsy ny mifanohitra amin’izany, dia ny Fiangonana no mifehy ny Fanjakana), mbola hanohy hihazona ny Sabata andro fahafito, amin’ny fotoana izay andraran’io governemanta io ara-dalàna ny fanompoam-pivavahana amin’ny andro fahafito?
At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.
Tamin’ny fiandohana sy ny fiafaran’ny asa fanompoan’i Kristy dia nanadio ny tempoly Izy. Tamin’ny fanadiovana voalohany ny tempoly dia nasehon’i Kristy fa nataon’ireo mpitarika ho “tranon’ny Rainy” fieren’ny mpangalatra izany; fa tamin’ny fanadiovana farany ny tempoly kosa dia nambarany fa “ny tranon’izy ireo” dia avela ho lao aminy. Ny Isiraely fahiny dia tandindon’ny Isiraely maoderina. Natsangany sy nodioviny ny tempolin’ny Millerita teo am-piandohan’ny Advantisma, fa amin’ny fanadiovana farany, dia ny fanadiovana ny iray hetsy sy efatra alina amby efatra arivo, ny Advantisma Laodiseana dia aloany hiala amin’ny vavany, ary “ny tranon’izy ireo” dia avela ho lao amin’izay.
Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.
I Isaia dia eo amin’ny sahan’ny mpanasa lamba rehefa miatrika an’i Ahaza mpanjaka izy. Ny sahan’ny mpanasa lamba dia maneho ny fanadiovana tanterahin’Ilay Iraky ny Fanekena, izay tonga tampoka ao amin’ny tempoliny, ka manadio ny zanak’i Levy tahaka ny amin’ny “savonin’ny mpanasa lamba.” Io fanadiovana io dia tanteraka tamin’ny fiandohan’ny Advantisma, ary tanteraka indray amin’ny farany.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Indro, Izaho haniraka ny irako, ary izy no hamboatra ny lalana eo alohako; ary tampoka no ho avy ao amin’ny tempoliny ny Tompo izay tadiavinareo, dia ilay Iraky ny fanekena izay ankasitrahanareo; indro, avy Izy, hoy Jehovah, Tompon’ny maro. Fa iza no hahatanty ny andron’ny fihaviany? ary iza no hahajoro raha hiseho Izy? fa Izy dia tahaka ny afon’ny mpandrendrika, ary tahaka ny savony fanadiovan’ny mpanasa lamba; ary hipetraka Izy tahaka ny mpandrendrika sy mpanadio volafotsy; ary hodioviny ny zanak’i Levy sady hodioviny tahaka ny volamena sy ny volafotsy izy, mba hanaterany fanatitra amin’ny fahamarinana ho an’i Jehovah. Dia ho sitrak’i Jehovah ny fanatitry ny Joda sy Jerosalema, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Malakia 3:1–4.
Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.
Izaia dia nihaona tamin’i Ahaza niaraka tamin’ny famantaran’ny zanany, izay ny anarany dia tandindon’ny hoe amin’ny andro farany “hisy sisa hiverina.” Ny sisa dia ireo izay “miverina.” Izaia dia nihaona tamin’i Ahaza mpanjaka ratsy fanahy nandritra ny tantaran’ny fanadiovana ny tempoly, izay nanomboka tao amin’ny tantaran’ny Millerita tamin’ny 1844, ary nofaranan’ny tsy fankatoavana tamin’ny 1863. Amin’ny andro farany, ny fanadiovana dia ny tantaran’ny fanisiana tombo-kase ny efatra arivo amby efatra alina sy iray hetsy. Raha nanaraka ny fitarihan’Andriamanitra nisokatra taorian’ny 1844 ny Millerita, dia ho vitany ny asa.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Raha taorian’ilay fahadisoam-panantenana lehibe tamin’ny taona 1844 ny Advantista ka nifikitra mafy tamin’ny finoany sy nanohy niara-dia tamim-piraisan-tsaina tao amin’ny fitarihan’Andriamanitra miseho tsikelikely, ka nandray ny hafatry ny anjely fahatelo ary, tamin’ny herin’ny Fanahy Masina, nitory izany tamin’izao tontolo izao, dia ho nahita ny famonjen’Andriamanitra izy, ny Tompo dia ho niasa tamin-kery lehibe niaraka tamin’ny ezaka nataony, ho vita ny asa, ary Kristy dia efa tonga sahady handray ny olony ho amin’ny valisoany. Kanefa tamin’ilay vanim-potoanan’ny fisalasalana sy ny tsy fahazoana antoka izay nanaraka ilay fahadisoam-panantenana, maro tamin’ireo mpino ny fihavian’i Kristy no nahafoy ny finoany.... Noho izany dia voasakana ny asa, ary navela tao amin’ny haizina izao tontolo izao. Raha toa ka niray hina teo amin’ny didin’Andriamanitra sy ny finoan’i Jesosy ny vatan’ny Advantista manontolo, endrey ny fahasamihafan’ny tantarantsika!” Evangelism, 695.
The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.
Ang kabiguang “magpatuloy na may pagkakaisa sa nagbubukas na pagkasiwa ng Diyos,” ang umakay sa kanila sa kalagayang Laodicea pagsapit ng 1856, at ang sumunod na paghihimagsik noong 1863 ang siyang nagmarka ng pasimula ng paglalagalag sa ilang na inilarawan ng sinaunang Israel nang sila’y bumagsak sa kanilang ikasampu at huling pagsubok, at noon ay hinatulang mamatay sa ilang sa loob ng sumunod na apatnapung taon.
Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.
Ny zanak’i Isaia no manome ny teny fikasana fa amin’ny fanadiovana farany ny tempoly amin’ny andro farany dia “hisy sisa hiverina.” Ny “fiverenany” dia asehon’i Jeremia, izay nomena fampanantenana fa raha “miverina” izy, dia ho tonga mpiambina ho an’Andriamanitra. Ny iray hetsy sy efatra amby efatra alina dia ireo izay niverina avy tamin’ny fahadisoam-panantenana.
Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.
Ireo izay isan’ny iray hetsy sy efatra alina sy efatra arivo dia efa niaina fahadisoam-panantenana ary niandry ny Tompony. Izy ireo dia nosoloan’ny virijina hendry tandindona teo amin’ny tantaran’ny Millerita, ary amin’ny tantara eo am-piandohana sy eo am-pamaranana dia atambatra ho firenena iray ny hazo roa, mandritra ny firotsahan’ny Fanahy Masina amin’ny fotoanan’ny Antso amin’ny Misasakalina.
Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.
Mpanjaka ratsy Ahaza dia maneho ny fitarihan’i Joda izay ho nandre ny hafatra, nefa mandà ny hafatra atolotr’i Isaia, ary amin’ny fanaovany izany dia “ho tafintohina sy ho lavo ary ho torotoro sy ho voafandrika ary ho voasambotra.” Izy ireo no “manatona ny manana fanahy mahazatra sy ny mpanao ody izay mibitsibitsika sy mimenomenona,” ka maneho ny fanandraman’ny spiritisma izay ilentik’izy ireo rehefa mandray ny famitahana mahery vaika ao amin’ny 2 Tesaloniana. Ny fandavan’i Ahaza ny hafatr’i Isaia tamin’ny 742 tal. J.K. dia mifandrindra amin’ny 1863, rehefa nolavina ny hafatr’i Miller. Isaia dia tandindon’i Miller, ary ny hafatry ny roa tonta, dia i Isaia sy i Miller, dia niorina tamin’ny “impito,” izay mahita ny teboka iorenany ao amin’ny andininy faha-valo, ao amin’ny Isaia toko faha-fito. Ny zanak’i Miller (zanak’i Isaia) dia maneho ny hetsika Elia izay tonga amin’ny andro farany.
The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.
Ny fanamelohana an’i Ahaza noho ny fandavany dia nahitana ny faminaniana fa ho resin’ny mpanjakan’ny avaratra izy, izay amin’ny andro farany dia ilay firaisana telo sosona an’i Roma maoderina, izay tantanan’ny fahefana papaly.
The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.
Dia niteny tamiko indray i Jehovah ka nanao hoe: Noho ny fandavan’ity firenena ity ny ranon’i Siloama izay mikoriana miadana, sy ny fifaliany amin’i Rezina sy ny zanak’i Remalia; koa ankehitriny, indro, ampiakarin’i Jehovah hamelezana azy ny ranon’ny ony, mahery sy be, dia ny mpanjakan’i Asyria mbamin’ny voninahiny rehetra; ary hihoatra ny lakandrano rehetra izy ka handeha hihoatra ny morony rehetra; ary handalo ao Joda izy, hitobaka sy hihoatra, ka hahatratra hatrany amin’ny vozony; ary ny fivelaran’ny elany hameno ny sakan’ny taninao, ry Imanoela. Isaia 8:5–8.
Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.
Nihaona tamin’i Ahaza mpanjaka ratsy fanahy Isaia teo amin’ny faran’ny lakandrano avy amin’ny dobo ambony; ary na dia misy aza fisalasalana eo amin’ireo mpahay tantara ara-Baiboly sy ireo arkeôlôgy ny amin’ny hoe raha io dobo ambony io no ilay dobo Siloama tamin’ny andron’i Kristy, dia esorin’ny tontolon-kevitry ny faminanian’i Isaia tanteraka izany fisalasalana izany; fa ambaran’i Isaia mazava fa ny mpanjakan’ny avaratra dia ho tonga hamely an’i Ahaza, satria izy efa nandà ny ranon’i Siloaha, izay mikoriana moramora. “Siloaha” no anarana ao amin’ny Testamenta Taloha ilazana an’i “Siloama” ao amin’ny Testamenta Vaovao.
It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.
Tao amin’ny farihin’i Siloama no nanasitranan’i Jesosy ilay lehilahy jamba, ary Ahaza mpanjaka ratsy fanahy dia maneho ny fitarihana Laodiseana jamba, na tamin’ny 1863 izany, na amin’ilay lalàn’ny Alahady ho avy tsy ho ela, izay mandà tsy hositranina. “Shiloah” sy “Siloama” dia samy midika hoe “nalefa”, ary nisy hafatra nalefa avy tamin’ny Ray ho amin’ny Zanaka, izay nanolotra izany avy eo tamin’i Gabriela sy ireo anjely masina mba hampita izany amin’i Isaia, izay nitondra ilay hafatra “nalefa” avy any an-danitra ho amin’ny mpitarika Laodiseana jamba iray.
The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.
Ny fantsona avy eo amin’ny farihy ambony, izay nanambaran’i Isaia ny hafatra, dia maneho ny toerana ampitondrana ny ranon’ny Fanahy Masina ho an’ny vahoakan’Andriamanitra, araka ny asehon’ireo fantsona volamena ao amin’ny fahitan’i Zakaria, na ny tohatran’ny nofin’i Jakoba.
“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.’
“Izay efa 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 ireto rantsan-kazo oliva roa ireto, izay amin’ny alalan’ny fantsona volamena roa no amoahany ny diloilo volamena avy amin’ny tenany? Ary izy namaly ahy ka nanao hoe: Tsy fantatrao va izay hevitr’ireto? Dia hoy izaho: Tsia, tompoko. Ary hoy izy: Ireto 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.
“Ny Tompo dia manan-karena amin’ny loharano rehetra. Tsy manan-java-mahory Izy amin’ny fitaovana sy ny fanampiana rehetra ilaina. Noho ny tsy fahampian’ny finoantsika, noho ny firaiketam-pontsika amin’ny tany, noho ny tenintsika mora vidy, noho ny tsy 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 tsara tarehy indrindra amin’izy rehetra, sady Lehibe indrindra amin’ny iray alina. Raha afa-po ny fanahy manandratra ny tenany ho amin’ny zava-poana, dia kely ihany no azon’ny Fanahin’ny Tompo atao ho azy. Ny fahitantsika fohy fijery dia ny aloka no banjinintsika, nefa tsy mahita ny voninahitra any an-dafin’izany. Ny anjely dia mitana ny rivotra efatra, aseho ho toy ny soavaly tezitra mitady hiala sy hirohotra hanerana ny tavan’ny tany rehetra, mitondra fandringanana sy fahafatesana eo 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, 216, 217.
“Moa ve isika hatory eo amin’ny tena sisin’ny tontolo mandrakizay? Moa ve isika ho donto sy hangatsiaka ary ho toy ny maty? Endrey, enga anie ka hanana ao amin’ny fiangonantsika ny Fanahy sy ny fofonain’Andriamanitra, tsofina ao amin’ny olony, mba hahafahan’izy ireo mitsangana amin’ny tongony ka ho velona. Mila hitantsika fa tery ny lalana, ary ety ny vavahady. Kanefa raha mandalo amin’ilay vavahady ety isika, dia tsy manam-petra ny sakany.” Manuscript Releases, boky faha-20, 216, 217.
The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.
Ny “menaka volamena” dia ireo hafatry ny Fanahin’Andriamanitra izay midina avy ao amin’ny fitahirizana ambony amin’ny alalan’ny fantsona, dia ireo sodina volamena roa izay vavolombelona roa, dia ny Baiboly sy ny Fanahin’ny Faminaniana, na ny Testamenta Taloha sy Testamenta Vaovao, na ny lalàna sy ny mpaminany, na Mosesy sy Elia.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ireo voahosotra mitsangana eo anilan’ny Tompon’ny tany rehetra dia mitana ny toerana izay nomena an’i Satana fahiny tamin’ny naha-keroba mpiaro azy. Amin’ny alalan’ireo zavaboary masina manodidina ny seza fiandrianany no itohizan’ny Tompo fifandraisana tsy tapaka amin’ny mponina etỳ an-tany. Ny diloilo volamena dia maneho ny fahasoavana izay anohanan’Andriamanitra ny fanilon’ny mpino mba tsy hirapirapy ka ho faty. Raha tsy io diloilo masina io no arotsaka avy any an-danitra amin’ny alalan’ny hafatry ny Fanahin’Andriamanitra, dia ho fehezin’ny herin’ny ratsy tanteraka ny olombelona.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Manala baràka an’Andriamanitra rehefa tsy raisintsika ireo hafatra izay alefany ho antsika. Amin’izany no andavantsika ilay diloilo volamena izay tiany harotsaka ao amin’ny fanahintsika mba hampitaina amin’izay ao amin’ny maizina. Rehefa tonga ny antso hoe: ‘Indro, avy ny mpampakatra; mivoaha hitsena azy,’ ireo izay tsy nandray ny diloilo masina, izay tsy nitaiza ny fahasoavan’i Kristy tao am-pony, dia hahita, tahaka ireo virijina adala, fa tsy vonona hihaona amin’ny Tompony izy. Tsy manana ao amin’ny tenany izy ny hery hahazoana ilay diloilo, ary potika ny fiainany. Fa raha angatahina ny Fanahy Masin’Andriamanitra, raha mitalaho isika, tahaka ny nataon’i Mosesy hoe: ‘Asehoy ahy ny voninahitrao,’ dia hararaka ao am-pontsika ny fitiavan’Andriamanitra. Amin’ny alalan’ireo fantsona volamena no hampitaina amintsika ilay diloilo volamena. ‘Tsy amin-kery, na amin-tsaina, fa amin’ny Fanahiko, hoy Jehovah, Tompon’ny maro.’ Amin’ny fandraisana ireo tara-pahazavana mamirapiratra avy amin’ny Masoandron’ny Fahamarinana no hamirapiratan’ny zanak’Andriamanitra toy ny fanazavana eo amin’izao tontolo izao.” Review and Herald, July 20, 1897.
The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.
Ny hafatra izay nolavin’i Ahaza dia ilay hafatry ny Antso amin’ny Mamatonalina, izay ho tonga tamin’ny tampony tao amin’ny fiavian’i Kristy fanindroany, raha nandray ilay hafatra ho an’i Laodikia izay “nalefa” ho azy ireo tamin’ny taona 1856 ny fitarihan’i Laodikia. Izany hafatra izany dia ho nitombo avy eo ho antso mafy, ary ho nahavita ny asa ny olon’Andriamanitra sady ho tao anatin’ny fiadanana. Fa kosa, niverina tamin’ilay loany izay efa nanafahana azy izy ireo.
Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.
I Isaia sy Ahaza dia aseho ho eo anatin’ny fizotran’ny fanadiovana eo amin’ny sahan’ny mpanadio lamba, izay tanterahin’ny Iraky ny Fanekena ao amin’ny Malakia toko fahatelo. Apetraka ara-tandindona eo amin’ny toerana andrarahana ny “menaka” (hafatra) izy ireo ao amin’ny fahitan’i Zakaria, ary amin’ny andro farany, ny hafatr’i Isaia tamin’i Ahaza dia ny hafatry ny finoana silamo amin’ny Loza fahatelo; io no hafatry ny tantara miafina momba ireo kotrokorana fito; io no hafatra fa ny fahavalo dia avy amin’ny fito; io no hafatry ny tanim-boaloboka; io no hafatry ny “Fahamarinana,” izay singa rehetra ao amin’ny Fanambaran’i Jesosy Kristy, izay amin’ny andro farany dia miteraka ilay fanadiovana asehon’ny sahan’ny mpanadio lamba.
It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.
Izany dia efa sady mbola hafatry ny “fotoana impito” koa, izay miova avy amin’ny vato fehizoro napetrak’i Miller ho tonga lohan’ny zorony; fa izy no fahamarinana voalohany, ka noho izany dia tsy maintsy izy koa no fahamarinana farany. Ny taona 1863 no nanamarika ny famaranana ny dingam-panadiovana iray izay nanomboka tamin’ny fahatongavan’ny anjely fahatelo tamin’ny 22 Oktobra 1844, ary nony farany dia tonga tamin’ny fahazavan’ny “fotoana impito” tamin’ny 1856. Tamin’ny 1844, ny fahazavan’ny roa arivo sy telonjato taona no nanamarika fiandohana iray izay nitarika ho amin’ny fiafarana izay voamariky ny roa arivo sy diman-jato ary roapolo taona. Kanefa, ny fahajamban’i Laodikia teo amin’ny fiandohana sy teo amin’ny fiafarana dia mandà tsy hahita ny fifandraisan’ireo fahitana roa ireo. Ny taona 1863 dia maneho ny famaranana ny dingam-panadiovana iray izay miseho mandrakariva rehefa voasokatra ny tombo-kasen’ny hafatra iray, ary ny hafatry ny anjely fahatelo dia nosokafana ny tombo-kaseny tamin’ny 22 Oktobra 1844.
The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.
Ny fahazavan’ny anjely fahatelo izay novahana tamin’ny taona 1844 dia tsy fahazavana tokana, fa ilay antsoin-dRahavavy White hoe “ny fahazavana mandroso an’ny anjely fahatelo.” Ny fahazavana mandroso an’ny anjely fahatelo dia nanomboka tamin’ny 1844, ary mbola manohy mandroso mandra-pifaran’ny fotoam-pahasoavana; kanefa rehefa tonga voalohany izy, ary rehefa mifarana tanteraka amin’ny farany, dia misy fotoam-pitsapana voafaritra manokana ho an’ny anjely fahatelo. Ireo fotoam-pitsapana ireo, eo am-piandohana sy eo amin’ny fiafarana, dia maneho koa fizotry ny fitsapana iray izay asehon’i Daniela ho “fitomboan’ny fahalalana,” izay io ihany koa no fahazavana mandroso an’ny anjely fahatelo.
The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.
Ny fizahan-toetra tamin’ny fiandohana dia nanomboka tamin’ny taona 1844, ary ny fahazavana nandroso dia nitombo tamin’ny fahalalana mandra-pahatongany tamin’ny famaranana azy tamin’ny taona 1856. Ny fahazavana tany am-piandohana sy ny fahazavana any am-pamaranana amin’ny vanim-potoanan’ny fizahan-toetra dia ireo fahitana roa ao amin’ny Daniela toko faha-valo, andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo, izay maneho ny fanorenana sy ny andry afovoan’ny Advantisma.
The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.
Ny fotoam-pitsapana nentin’ilay anjely voalohany dia nanomboka tamin’ny 11 Aogositra 1840 ary nifarana tamin’ilay fahadisoam-panantenana voalohany tamin’ny 19 Aprily 1844. Tamin’izay dia nanomboka ny fotoam-pitsapana nentin’ilay anjely faharoa, ary nitohy hatramin’ny 22 Oktobra 1844. Tamin’izany fotoana izany dia tonga ilay anjely fahatelo, ary ny fotoam-pitsapana nentin’ilay anjely fahatelo dia nitohy mandra-pandavan’ny Advantisma Laodikiana ny fahazavan’ilay anjely fahatelo tamin’ny 1863.
The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.
Ny vanim-potoana fitsapana ny anjely fahatelo ho an’ny Adventisma Millerita dia nanana fiandohana sy fiafarana, ary ny fiandohana sy ny fiafarana dia tsy maintsy maneho zavatra iray ihany, fa i Jesosy mandrakariva no maneho ny faran’ny zavatra iray amin’ny alalan’ny fiandohan’izany zavatra izany. Ny fisokafan’ny fahazavana mandroso an’ny anjely fahatelo dia ny fahazavan’ny fisehoana (ny fahitana “mareh”), ao amin’ny andininy faha-efatra ambin’ny folo ao amin’ny toko fahavalo amin’i Daniela. Ny fiafaran’ny fahazavana mandroso an’ny anjely fahatelo dia ny fahazavan’ny fanitsakitsahana ny fitoerana masina sy ny tafika (ny fahitana “chazon”), ao amin’ny andininy faha-telo ambin’ny folo. Ireo fahitana roa ireo dia mifamatotra ara-paminaniana.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.
Ary hampaneno amin’ny andro fahafolon’ny volana fahafito ny trompetra fankalazana ny Jobily; amin’ny andron’ny fanavotana no hampanenoanareo ny trompetra manerana ny taninareo rehetra. Levitikosy 25:9.
The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.
Ny trompetra izay tokony ho notsofina tamin’ny Andro Fanavotana, dia ny 22 Oktobra 1844, dia ny trompetran’ny Jobily, izay maneho ny tsingerina masina fito taona, ka mahatratra roa arivo sy diman-jato ary roapolo andro izany. Ny Tompo dia nikasa hitondra mivantana an’i Isiraely fahiny ho any amin’ny Tany Nampanantenaina, kanefa ny fikomian’izy ireo no nanakana izany tsy hitranga. Ny Tompo dia nikasa hitondra mivantana an’i Isiraely maoderina ho any amin’ny Tany Nampanantenaina, kanefa ny fikomiana no nanakana izany tsy hitranga. Raha toa Isiraely maoderina ka nankatò ny fahazavana nandrosoan’ny anjely fahatelo, dia ho efa nampitandrina izao tontolo izao izy ireo, ary ny Tompo dia ho efa niverina maherin’ny zato taona lasa izay.
In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.
Mba hahatanteraka izany, dia tsy maintsy nanao fanovana teo amin’ny Millerita ny Tompo, ary izany fanovana izany no antsoina ao amin’ny Soratra Masina hoe zava-miafin’Andriamanitra. Raha nanaraka ny fahazavana mandroso avy amin’ny anjely fahatelo ny Advantisma, dia ho naneno hatrany amin’ny farany ny trompetran’ny Jobily; fa amin’ny andro anenoan’ny trompetra fahafito no ahatanterahan’ny zava-miafin’Andriamanitra. Ao amin’ny Apokalypsy folo, io trompetra io, izay trompetran’ny Jobily, sady trompetran’ny loza fahatelo koa, dia nanomboka naneno tamin’ny 22 Oktobra 1844.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Ary ilay anjely izay hitako nitsangana teo ambonin’ny ranomasina sy teo ambonin’ny tany, dia nanandratra ny tànany ho any an-danitra, ary nianiana tamin’Ilay velona mandrakizay doria, Izay nahary ny lanitra sy izay rehetra ao aminy, ary ny tany sy izay rehetra ao aminy, ary ny ranomasina sy izay rehetra ao aminy, fa tsy hisy andro intsony; fa amin’ny andron’ny feon’ny anjely fahafito, raha vao haneno izy, dia ho tanteraka ny zava-miafina momba an’Andriamanitra, araka izay nambarany tamin’ny mpanompony, dia ny mpaminany. Apokalypsy 10:5–7.
The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.
Ny fizotry ny fanadiovana amin’ny alalan’ny fitsapana izay nanomboka tamin’ny 22 Oktobra 1844, ary izay no fahazavana nandrosoan’ny anjely fahatelo, dia nanomboka tamin’ny fahazavan’i Daniela toko faha-valo, andininy faha-efatra ambin’ny folo, ary nifarana tamin’ny fahazavan’i Daniela toko faha-valo, andininy faha-telo ambin’ny folo. Nanomboka tamin’ny valin’ny andininy faha-efatra ambin’ny folo izany, ary nifarana tamin’ny fanontanian’ny andininy faha-telo ambin’ny folo.
Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.
Ireo sivy ambin’ny folo taona ireo dia naseho an’ohatra tamin’ny fahatongavan’ny hafatra fampitandreman’i Isaia ho an’i Ahaza, mpanjakan’i Joda ara-bakiteny, nandritra ny ady an-trano teo amin’ny avaratra sy ny atsimo. Nifarana ireo sivy ambin’ny folo taona ireo tamin’ny nitondran’ny mpanjakan’ny avaratra ny Isiraely ho amin’ny fanandevozana. Ireo sivy ambin’ny folo taona ireo dia naneho an’ohatra ny fahatongavan’ny anjely fahatelo tamin’ny 1844, hatramin’ny fikomiana tamin’ny 1863. Ny fahazavana nandrosoan’ny anjely fahatelo dia nasehon’ny hafatr’i Isaia.
The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.
Ny fandavan’io fahazavana mandroso io no nampitsahatra ny hetsika Millerita, ary tamin’izany fotoam-pitsapana izany dia nifindra ho amin’ny Fiangonana Laodiseana ny Hetsika Millerita Filadelfiana. Ireo sivy ambin’ny folo taona izay nanomboka tamin’ny 742 tal. J.K., sy ireo sivy ambin’ny folo taona izay nanomboka tamin’ny 1844, dia samy maneho dingan’ny fitsapana sy fanadiovana amin’ny andro farany, dia ny fotoam-pitsapana farany ny amin’ny fahazavana mandroso an’ny anjely fahatelo.
In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.
Amin’izany fizahan-toetra farany izany no hahatanteraka ny zava-miafin’Andriamanitra. Ny iray hetsy sy efatra arivo amby efatra alina dia ireo izay miandry, miverina ary voaisy tombo-kase.
Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.
Fatoro ny vavolombelona, asio tombo-kase ny lalàna eo amin’ny mpianatro. Ary hiandry an’i Jehovah aho, Ilay manafina ny tavany amin’ny taranak’i Jakoba, ary hanantena Azy aho. Indro, izaho sy ny zaza izay nomen’i Jehovah ahy dia famantarana sy fahagagana ao amin’ny Isiraely avy amin’i Jehovah, Tompon’ny maro, Izay mitoetra ao an-tendrombohitra Ziona. Isaia 8:16–18
The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.
Ny vanim-potoana farany fitsapana momba ny fahazavana mandroso avy amin’ny anjely fahatelo amin’ny andro farany dia nanomboka teo amin’izay nanombohan’ny vanim-potoana voalohany fitsapana. Nanomboka izany rehefa nanandratra ny tanany ho any an-danitra Jesosy ka nanambara hoe: “fa tsy hisy andro intsony.” Tamin’ny 22 Oktobra 1844 no niseho izany fanambarana izany, rehefa ny trompetra fahafito no nanambara ny Jobily teo am-pamaranana ny tsingerina masina fito. Ny tsingerin’ny fito taona, averina impito, dia sivy amby efapolo taona ara-bakiteny, na dimy amby roanjato sy roa arivo andro.
1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.
Ny taona 1989 no manamarika ny “fotoan’ny farany” ao amin’ny fihetsiky ny iray hetsy sy efatra arivo amby efatra alina, ary ny taona 1989 koa no manamarika ny famaranana ireo enina amby roapolo amby zato taona izay nanomboka tamin’ny fikomiana tamin’ny 1863. Ny fihetsiky ny iray hetsy sy efatra arivo amby efatra alina dia nanomboka tamin’ny “fotoan’ny farany,” niaraka tamin’ny tandindon’ny “impito,” satria ny enina amby roapolo amby zato dia ampahafolon’ny enimpolo amby roan-jato sy arivo, izay indray no antsasaky ny roapolo amby diman-jato sy roa arivo.
Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.
I Jesosy mandrakariva ny fiafaran’ny zavatra iray miaraka amin’ny fiandohan’ny zavatra iray, ary ny fiandohan’ny hetsiky ny iray hetsy sy efatra alina sy efatra arivo dia voamariky ny tandindon’ny “impito”, tahaka izany koa amin’ny fiafaran’ilay hetsika. Ny andron’ny fanenon’ny anjely fahafito, rehefa vita ny zava-miafin’Andriamanitra, dia nanomboka tamin’ny famaranana ny telo andro sy tapany ao amin’ny Apokalypsy toko fahiraika ambin’ny folo. Ny Trompetra Fahafito, izay ilay Loza fahatelo ihany koa, dia naneno ny fanamarihana faharoany tamin’ny 7 Oktobra 2023, ary ankehitriny dia eo am-pamaranana ny zava-miafin’Andriamanitra, araka ny “nambarany tamin’ny mpanompony, dia ny mpaminany”. Ny fiafaran’ilay hetsika dia voamariky ny tandindon’ny “impito”, tahaka ny fiandohan’io hetsika io ihany indrindra.
At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.
Tamin’ny fotoanan’ny farany tamin’ny 1798 dia nifarana ny “fotoana fito” naneho ny fahatezeran’Andriamanitra tamin’ny fanjakana avaratra; ary tamin’ny fiafaran’ny hetsiky ny Millerita, ny fandavana ireo fahamarinana mifandray amin’ny “fotoana fito” no nanamarika ny fikomiana tamin’ny 1863. Mandrakariva i Jesosy no mampiseho ny fiafaran-javatra iray amin’ny alalan’ny fiandohan-javatra iray, ary ny hetsiky ny anjely voalohany (ny Millerita) dia maneho mialoha ny hetsiky ny anjely fahatelo (ireo efatra arivo amby efatra alina sy iray hetsy). Samy manomboka amin’ny “fotoana fito” ary mifarana amin’ny “fotoana fito” ireo hetsika roa ireo. Tsy foronina fotsiny izany.
We will continue this study in the next article.
Hanohy izao fianarana izao isika ao amin’ny lahatsoratra manaraka.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
“Ireo izay mitana toerana feno andraikitra dia tsy tokony hiova ka hanaraka ny foto-kevitra tia tena sy manaram-po ary mpandani-bola tafahoatra an’izao tontolo izao, satria tsy zakany izany; ary na dia ho zakany aza, ny foto-kevitra tahaka an’i Kristy dia tsy hamela izany. Mila omena fampianarana maro samihafa. ‘Iza no hampianariny fahalalana? ary iza no hampahafantariny fahazoana ny fampianarana? Ireo izay efa voafaka amin’ny ronono sy voasaraka amin’ny nono. Fa didy no atao ambonin’ny didy, didy ambonin’ny didy; teny andalana ambonin’ny teny andalana, teny andalana ambonin’ny teny andalana; etsy kely, ary eroa kely.’ Toy izany no tsy maintsy anolorana amim-paharetana ny tenin’i Jehovah eo anoloan’ny ankizy sy itehirizana azy eo anatrehany, amin’ny alalan’ny ray aman-dreny izay mino ny tenin’Andriamanitra. ‘Fa amin’ny molotra miakanakam-piteny sy amin’ny fiteny hafa no hitenenany amin’ity firenena ity. Ireo izay nilazany hoe: Ity no fitsaharana izay hahafahanareo mampitsahatra ny reraka; ary ity no famelombelomana; nefa tsy nety nihaino izy. Fa ny tenin’i Jehovah dia tonga taminy ho didy ambonin’ny didy, didy ambonin’ny didy; teny andalana ambonin’ny teny andalana, teny andalana ambonin’ny teny andalana; etsy kely, ary eroa kely; mba handehanany ka hihemotra, ary ho torotoro, ary ho voafandrika, ary ho voasambotra.’ Nahoana?—satria tsy nandinika ny tenin’i Jehovah izay tonga taminy izy.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Izany dia midika ireo izay tsy nandray fananarana, nefa nankamamy ny fahendreny manokana, ary nifidy ny hiasa araka ny heviny ihany. Omen’ny Tompo fitsapana izy ireny, mba handraisany na ny toerany hanaraka ny toroheviny, na handà ka hanao araka ny heviny ihany, ary amin’izay dia havelan’ny Tompo ho amin’ny vokatra azo antoka izy. Amin’ny lalantsika rehetra, amin’ny fanompoantsika rehetra an’Andriamanitra, dia miteny amintsika Izy hoe: ‘Anaka, atolory Ahy ny fonao.’ Ny fanahy manaiky sy azo ampianarina no irin’Andriamanitra. Izay manome ny vavaka ny hatsarany dia ny maha-voavonjy azy avy amin’ny fo feno fitiavana sy fankatoavana.”
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Mitaky zavatra sasany amin’ny olony Andriamanitra; raha hoy izy ireo: Tsy hatolotro hanatanteraka izany zavatra izany ny foko, dia avelan’ny Tompo handroso amin’izay heveriny ho fitsarana hendry izy nefa tsy manana fahendrena avy any an-danitra, mandra-pahatanterak’izao Soratra Masina izao [Isaia 28:13]. Tsy tokony hiteny ianareo hoe: Hanaraka ny fitarihan’ny Tompo aho hatreo amin’ny teboka iray izay mifanaraka amin’ny fitsarako, ary avy eo hifikitra mafy amin’ny hevitro manokana, ka handà tsy hovolavolaina araka ny endriky ny Tompo. Aoka hapetraka ny fanontaniana hoe: Izao va no sitrapon’ny Tompo? fa tsy hoe: Izao va no hevitry na fitsaran’i—–?” Testimonies to Ministers, 419.