The parable of the ten virgins illustrates the experience of the Adventist people.
Ny fanoharana ny amin’ireo virijina folo dia maneho ny fanandraman’ny vahoaka Advantista.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Ny fanoharana momba ireo virijina folo ao amin’ny Matio 25 koa dia maneho ny fanandraman’ny vahoaka Advantista.” The Great Controversy, 393.
Millerite Adventists fulfilled the parable to the very letter.
Ny Advantista Milerita dia nanatanteraka ny fanoharana hatramin’ny litera farany indrindra.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Matetika aho no ampahatsiahivina ny fanoharana ny amin’ny virijina folo, izay dimy tamin’ireo no hendry, ary dimy no adala. Efa tanteraka io fanoharana io ary mbola hotanterahina araka ny tena litera mihitsy, satria manana fampiharana manokana amin’izao andro izao izy, ary tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka izy ary mbola hitohy ho fahamarinana ankehitriny mandra-pifaranan’ny fotoana.” Review and Herald, 19 Aogositra 1890.
The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.
Ny tantaran’ny fihetsiketsehan’ny anjely voalohany dia maneho ny fihetsiketsehan’ny anjely fahatelo, ary ny fifantohana faratampony ao amin’ny fanoharana dia ny hoe manana ny diloilo ve ny virijina, izay no hafatry ny ranonorana farany.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Misy izao tontolo izao mandry ao amin’ny faharatsiana, ao amin’ny fitaka sy ny fahadisoan-kevitra, ao anatin’ny aloky ny fahafatesana indrindra,—matory, matory. Iza no mahatsapa fanaintainan’ny fanahy mba hampifoha azy ireny? Feo inona no mahatratra azy? Entina mankany amin’ny ho avy ny saiko, amin’ny fotoana hanomezana ny famantarana hoe: ‘Indro, avy ny Mpampakatra; mivoaha hitsena Azy ianareo.’ Kanefa ny sasany dia mbola ho nihambohambo tamin’ny hahazoana ny menaka hamenoana indray ny jirony, ary rehefa tara loatra dia ho hitany fa ny toetra, izay asehon’ny menaka, dia tsy azo afindra. Izany menaka izany dia ny fahamarinan’i Kristy. Izy no maneho ny toetra, ary ny toetra dia tsy azo afindra. Tsy misy olona mahazo miantoka izany ho an’ny hafa. Samy tsy maintsy mahazo ho an’ny tenany avy ny toetra voadio hiala amin’ny pentin’ny ota rehetra.” Bible Echo, 4 Mey 1896.
The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.
Ny “menaka” ao amin’ilay fanoharana dia maneho ny “toetra,” ary koa ny “fahamarinan’i Kristy.” Ny toetra nohamasinina dia ireo izay mihinana ny Tenin’Andriamanitra ihany no mamokatra azy.
Sanctify them through thy truth: thy word is truth. John 17:17.
Atokàny amin’ny fahamarinanao izy; ny teninao no fahamarinana. Jaona 17:17.
The “oil” is also the messages of God’s Spirit.
Ny “menaka” dia ireo hafatry ny Fanahin’Andriamanitra koa.
“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.” Review and Herald, July 20, 1897.
“Voninahitra Andriamanitra rehefa tsy raisintsika ny hafatra ampitainy amintsika. Noho izany dia lavintsika ny diloilo volamena izay tiany harotsaka ao amin’ny fanahintsika mba hampitaina amin’ireo ao amin’ny maizina.” Review and Herald, 20 Jolay 1897.
The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.
Ny “menaka” dia ireo hafatry ny Tenin’Andriamanitra izay mampita ny fanatrehan’ny fahamarinan’i Kristy manamasina. Ao amin’ny fanoharana ny amin’ireo virijina folo, izay faminaniana ao amin’ny Habakoka toko faharoa koa, ny hafatry ny Antso Amin’ny Misasakalina, izay hafatry ny fahamarinan’i Kristy, araka ny asehon’ny hafatry Jones sy Waggoner tamin’ny fikomiana tamin’ny 1888.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Ny Tompo, tamin’ny famindram-pony lehibe, dia nandefa hafatra sarobidy indrindra ho an’ny vahoakany tamin’ny alalan’ireo Loholona Waggoner sy Jones. Ity hafatra ity dia natao hampiseho amin’izao tontolo izao amin’ny fomba misongadina kokoa ny Mpamonjy nasandratra, dia Ilay sorona noho ny fahotan’izao tontolo izao manontolo. Naneho ny fanamarinana amin’ny finoana ao amin’ilay Mpiantoka izany; nanasa ny olona handray ny fahamarinan’i Kristy izy, izay aseho amin’ny fankatoavana ny didin’Andriamanitra rehetra. Maro no tsy nahita an’i Jesosy intsony. Nila hotarihina hibanjina ny maha-Andriamanitra Azy, ny fahamendrehany, ary ny fitiavany tsy miova ho an’ny taranak’olombelona ny masony. Efa nomena eo an-tànany ny fahefana rehetra, mba hahafahany mizara fanomezana manan-karena ho an’ny olona, ka hanolotra ho an’ilay olombelona tsy manan-kery ny fanomezana sarobidy tsy hita ohatra, dia ny fahamarinany manokana. Izany no hafatra nandidian’Andriamanitra homena an’izao tontolo izao. Izany no hafatry ny anjely fahatelo, izay tsy maintsy torina amin’ny feo mahery, sady arahina ny firotsahan’ny Fanahiny amin’ny ambaratonga lehibe.” Testimonies to Ministers, 91.
The message is the message of the latter rain.
Ny hafatra dia ny hafatry ny ranonorana farany.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Ang ulan sa huling panahon ay ibubuhos sa bayan ng Diyos. Isang makapangyarihang anghel ang bababa mula sa langit, at ang buong lupa ay liliwanagan ng kaniyang kaluwalhatian.” Review and Herald, Abril 21, 1891.
When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.
Rehefa nidina tamin’ny 11 Septambra 2001 ilay anjely mahery, dia nanomboka nilatsaka ny ranonorana farany, ary nanomboka niverina ny tantaran’ny Millerita araka ny aseho ao amin’ny fanoharana ny amin’ny virijina folo sy ao amin’ny Habakoka toko faharoa. Tamin’izay no nihinanan’ny vahoakan’Andriamanitra amin’ny andro farany ilay boky izay teny an-tànan’ilay anjely, ary tamin’ny fanaovany izany dia notarihina hiverina ho amin’ireo lalana taloha ao amin’i Jeremia izy, ka dia tonga mpiambina izay tsy maintsy mampaneno ny trompetra fampitandremana. Ny fampitandremana amin’ny alalan’ny trompetra dia ny hafatra ho an’i Laodikia, izay nasehon’i Isaia ho antso mafy.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Miantsoa mafy, aza mitsitsy; asandratrao tahaka ny trompetra ny feonao, ka ambarao amin’ny oloko ny fahadisoany, ary amin’ny taranak’i Jakoba ny fahotany. Isaia 58:1.
The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.
Ny hetsika fanavaozana nentin’ny anjely voalohany sy ny anjely fahatelo dia manomboka amin’ny “fotoanan’ny farany.” Amin’izany fotoana izany dia misy “fitomboan’ny fahalalana” izay hitsapa ny taranaka velona amin’izany andro izany, nefa aorian’ny namoahana izany fahalalana izany ho hafatra voarafitra ara-dalàna ihany. Rehefa afaka izany, dia “ampaherezina” ilay hafatra voarafitra ara-dalàna, ary ny fidinan’ny anjely no manamarika izany fanomezam-pahefana izany. Ny fidinan’ilay anjely dia manondro ny adihevitr’i Habakoka, ary sokajy roa no manomboka mamantatra hafatra iray izay na ilay hafatra marina na ilay hafatra sandoka momba ny ranonorana farany. Avy eo ireo mahatoky dia tonga mpiambina napetrak’Andriamanitra ka manomboka mitsoka ny trompetra fampitandremana.
The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.
Ny hafatry ny trompetra marina dia miorina amin’ny fahazavana aseho eo amin’ny takelaka roa an’i Habakoka. Izy no fampitandremana ho an’i Laodikia, ary ny fampitandremana izay manondro ny fahotan’ny vahoakan’Andriamanitra. Mihamafy ny adihevitra mandra-pahatongan’ny fahadisoam-panantenana voalohany, ka ny sokajy iray dia tonga “fiangonan’ny mpaneso,” ary ny mpiambina marina dia antsoina hiverina amin’ilay zotom-po ho amin’ny hafatra izay nasehony talohan’ny fahadisoam-panantenana. Rehefa niverina ireo mpiambina, dia fantatr’izy ireo fa tao anatin’ny “fotoan’ny fahatarana” izy, ary fa ilay hafatra izay toa tsy tanteraka dia tena ho tanteraka ihany, saingy araka ny filaharan’Andriamanitra. Io hafatra io dia nivelatra nandritra ny fotoana fohy (kanefa fotoana ihany izany), ary rehefa tonga ilay hafatra dia aseho ho hafatry ny “Antso amin’ny Mamatonalina”, izay fitomboan-kery fotsiny amin’ilay hafatra izay efa nanomboka nahazo hery fony nidina ilay anjely.
At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.
Tamin’ny fahatongavan’ny hafatra dia tanteraka tanteraka ny fisarahana teo amin’ireo izay efa nanaiky ny toeran’ny mpiambina tamin’ny fidinan’ilay anjely sy ireo izay nandà. Io fisarahana io no manondro ilay fotoana izay amehezana ny tombo-kase amin’ny iray hetsy sy efatra alina sy efatra arivo, mialoha ny firotsahan’ny ranonorana farany, tsy misy ilay “fandrefesana” izay napetraka tamin’ilay ranonorana farany izay nanomboka tamin’ny fidinan’ilay anjely.
The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”
Ny tantaran’ny Millerita dia fanehoana ny ranonorana farany mandritra ny fanisiana tombo-kase ny efatra arivo amby efapolo sy iray hetsy. Ao amin’izany tantara izany, ny adihevitr’i Habakoka dia niorina tamin’ny hafatry ny ranonorana farany iray marina sy iray sandoka. I Paoly dia manondro antokona iray ho ireo izay manana fitiavana ny fahamarinana, ary ny antokona iray kosa ho ireo izay mandray fahadisoan-kevitra mahery vaika satria tsy manana fitiavana ny fahamarinana izy, ary satria nino “lainga” izy.
The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.
Ny hetsika Millerite dia maneho fivelaran’ny fahamarinana izay mitombo amin’ny fahalalana sy ny hery hatramin’ny “fotoanan’ny farany,” ary mitohy mandra-pahatongan’ny firotsahan’ny Fanahy Masina amin’ny Antsoantso Amin’ny Misasakalina. Ny hetsika Millerite dia namantatra mari-dalana manokana sasantsasany izay misy fitoviana tandrify aminy, toy ny “fotoanan’ny farany,” ny “fampandaminana amin’ny endrika raikitra” ny hafatra izay asehon’ny “fitomboan’ny fahalalana”, ny “fanomezana hery” ny hafatra izay voamariky ny fidinan’ny anjely iray, ny “fahadisoam-panantenana voalohany” izay mampiditra ny fanoharana ny amin’ny virijiny folo, ny firotsahan’ny Fanahy Masina izay aseho ho “ny Antsoantso Amin’ny Misasakalina”, ary avy eo ny “fahadisoam-panantenana faharoa” farany, izay “akatona” ny varavarana ara-potoam-pitantanana iray ary “vohaina” ny varavarana ara-potoam-pitantanana iray hafa.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
“Andriamanitra dia nanome ny hafatry ny Apokalypsy 14 ny toerany ao amin’ny filaharan’ny faminaniana, ary ny asany dia tsy hifarana mandra-pahatongan’ny famaranana ny tantaran’ity tany ity. Ny hafatry ny anjely voalohany sy faharoa dia mbola fahamarinana ho an’izao fotoana izao, ary tokony hifanaraka sy hihazakazaka mitandahatra amin’ity manaraka ity. Ny anjely fahatelo dia manambara ny fampitandremany amin’ny feo mahery. ‘Rehefa afaka izany zavatra izany,’ hoy Jaona, ‘dia hitako ny anjely anankiray hafa nidina avy any an-danitra, nanana fahefana lehibe; ary nohazavain’ny voninahiny ny tany.’ Ao anatin’izany fanazavana izany dia mitambatra ny fahazavan’ireo hafatra telo rehetra.” The 1888 Materials, 804.
The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.
Ny hetsika Millerita, izay maneho ara-tandindona ny hetsiky ny iray hetsy sy efatra alina sy efatra arivo, dia nifamatotra tamin’ireo faminaniana momba ny roa arivo sy telon-jato taona ary ny roa arivo sy dimy-jato sy roa-polo taona ao amin’ny Daniela toko faha-valo, andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo. “Ny andro farany” dia tonga teo amin’ny fiafaran’ny “fito andro” amin’ny fahatezeran’Andriamanitra hamelezany ny fanjakana avaratr’i Isiraely. Ny fametrahana tamin’ny fomba ofisialy ny hafatr’i Miller tamin’ny taona 1831 dia tonga roan-jato sy roa-polo taona taorian’ny namoahana ny Baiboly King James.
“Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.
“Andriamatoa Miller, tahaka ireo izay voatosiky ity hafatra ity tany amin’ny firenena hafa, dia nihevitra tamin’ny voalohany fa hanatanteraka ny iraka nankinina taminy amin’ny alalan’ny fanoratana sy famoahana izany ao amin’ny gazety ho an’ny besinimaro sy amin’ny bokikely. Ny heviny dia navoakany voalohany tao amin’ny Vermont Telegraph, gazety Batista, natao pirinty tao Brandon, Vt. Tamin’ny taona 1831 izany.” John Loughborough, The Great Second Advent Movement, 120.
The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”
Ny fihetsiky ny “fotoan’ny farany” an’ilay anjely fahatelo dia tonga tamin’ny 1989, teo amin’ny fiafaran’ny enina amby roapolo amby zato taona hatramin’ny fikomiana tamin’ny 1863. Ny “enina amby roapolo amby zato” dia tandindon’ny “impito”. Samy nanomboka tamin’ny fahatanterahan’ny “impito” izy roa tonta.
The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.
Ny hafatry ny hetsiky ny anjely fahatelo dia naorina tamin’ny fomba ofisialy tamin’ny taona 1996, tamin’ny famoahana andian-dahatsoratra mitondra ny lohateny hoe, The Time of the End, izay navoaka tao amin’ny gazetiboky iray nantsoina hoe, Our Firm Foundation. Navoaka ireo lahatsoratra ireo roa amby roanjato taona taorian’ny Fanambarana ny Fahaleovantena tamin’ny 1776. Ny hafatry ny hetsika roa tonta dia naorina tamin’ny fomba ofisialy roa amby roanjato taona taorian’ny tantara iray izay nifamatotra mivantana tamin’ny hafatra izay tonga tamin’ny faran’ireo roa amby roanjato taona ireo.
The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.
Ny isa hoe “roanjato sy roapolo” dia maneho ny fifamatorana (rohy) eo amin’ireo “impito,” dia ny fahatezeran’Andriamanitra tamin’ny fanjakana atsimon’i Joda izay nanomboka tamin’ny 677 talohan’i Kristy, sy ny fiandohan’ireo roa arivo sy telonjato taona ao amin’ny Daniela toko faha-valo, andininy faha-efatra ambin’ny folo, tamin’ny 457 talohan’i Kristy. Ny isa roanjato sy roapolo no mampifandray ireo faminaniana roa ireo, ary ireo faminaniana roa ireo dia natolotra niaraka tao amin’ireo andininy fototra iorenan’ny Advantisma, dia ny Daniela toko faha-valo, andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo. Ao amin’ireo andininy ireo dia nampahafantatra ny tenany ara-paminaniana i Kristy ho “ilay masina anankiray,” izay no fandikana avy amin’ny teny hebreo hoe “Palmoni,” izay midika hoe “Ilay Mpanisa Mahagaga”.
The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.
Ilay Mpanisa Mahagaga dia mampiditra ireo fahitana roa izay maneho ireo tsipika roa amin’ny faminaniana, ao anatin’ireo andininy roa indrindra, izay ambaran’i Rahavavy White ho andry foiben’ny Advantisma. Ny teboka fiaingana dia ampiraisin’ny rohy ara-panoharana misy roanjato sy roapolo taona amin’ny fotoana hahatanterahan’ireo amin’ny 1844. Ny Habakoka toko faharoa dia mifarana amin’ny andininy faha-roapolo, ka izany no manamarika ny isa hoe “roanjato sy roapolo” amin’ny fanehoana hafa nataon’ilay Mpanisa Mahagaga, satria ilay andininy dia manondro toetra fototra iray amin’ny Andro Fanavotana tandindon-javatra izay nanomboka tamin’izany daty izany.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Fa Jehovah kosa dia ao amin’ny tempoliny masina; aoka hangina eo anatrehany ny tany rehetra. Habakoka 2:20.
The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.
Ireo vanim-potoana ara-paminaniana roa izay maneho ny andry ivon’ny Advantisma, ka nampidirin’ilay Mpanisa Mahagaga mivantana, dia mifamatotra amin’ny alalan’ny roa-jato sy roapolo taona; ary Jesosy (Ilay Mpanisa Mahagaga), izay mampifandray mandrakariva ny faran’ny zavatra iray amin’ny fiandohan’ny zavatra iray, dia nanamarika ny fiafaran’ireo tamin’ny 22 Oktobra 1844 tamin’ny isa roa-jato sy roapolo.
The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.
Ny fihetsiky ny anjely voalohany, tahaka ny fihetsiky ny anjely fahatelo, dia nanomboka tamin’ny “fotoanan’ny farany” (1798 sy 1989 avy), izay ahafantarana ny “impito,” ao amin’ny Levitikosy enina amby roapolo. Ny mariky ny lalana manaraka ao amin’ireo tantara roa ireo dia voamariky ny fiafaran’ny roanjato sy roapolo taona, izay toetra ara-paminaniana iray ihany koa amin’ny “impito”; satria ny teboka fiaingan’ireo fahitana roa ireo (chazon sy mareh) dia maneho fe-potoana roanjato sy roapolo taona izay mampifamatotra azy ireo.
The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.
Ny famokarana ny Baiboly King James tamin’ny 1611, ny fanamafisana amin’ny endriny ofisialy ny hafatr’i Miller araka izay navoaka tao amin’ny gazety Vermont Telegraph, ny famokarana ny Fanambarana ny Fahaleovantena, ary ny famoahana ny The Time of the End tao amin’ny gazetiboky Our Firm Foundation, dia samy famoahana avokoa. Ny fiandohana sy ny fiafaran’ireo vanim-potoana roa samy maharitra roanjato sy roapolo taona ireo dia samy maneho famoahana iray ho mari-pamantaran-tantara. Ny isa “roanjato sy roapolo” dia tandindon’ny rohy ara-paminaniana, ary ireo famoahana efatra rehetra ireo dia mifamatotra amin’ny maha-famoahana azy, ary koa amin’ny hafatra aseho ho toy ny “fitomboan’ny fahalalana” ao amin’ny tantarany avy.
The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.
Ny Baiboly tamin’ny 1611 dia maneho ny fampitana ny filazantsara avy amin’ny kianjan’ny lanitra ho amin’ny taranak’olombelona. Ny hafatr’i Miller dia napetraka tao anatin’ny tontolon-kevitry ny faminaniana momba ny fotoana, ary ny tabilao masina roa ao amin’i Habakoka no mahatonga ho mora fantarina fa ny hafatr’i Miller dia naseho an-tsary tamin’ny alalan’ny tsipiky ny tantara. Ny hoe “Vermont” dia midika hoe “tendrombohitra maitso”, ary araka ny aingam-panahy dia tandindon’ny finoana ny “maitso”.
“This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.
“Ity nofy ity dia nanome fanantenana ahy. Tao an-tsaiko, ny tady maitso dia naneho ny finoana, ary ny hatsarana sy ny fahatsoran’ny fitokiana amin’Andriamanitra dia nanomboka niposaka tao amin’ny fanahiko.” Christian Experience and Teachings, 28.
Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.
Ny hafatr’i Miller dia nalamina ara-pomba sy nambara avy tamin’ny fiangonana mahatoky, satria ny “tendrombohitra” amin’ny andro farany dia “fiangonana”.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Ary amin’ny andro farany dia hiseho izao: ny tendrombohitry ny tranon’i Jehovah haorina mafy eo an-tampon’ny tendrombohitra, ary hasandratra ho ambonin’ny havoana; ary ny firenena rehetra hirohotra hankany aminy. Ary vahoaka maro no handeha ka hiteny hoe: Avia ianareo, ary andeha isika hiakatra ho any amin’ny tendrombohitry Jehovah, ho any amin’ny tranon’Andriamanitr’i Jakoba; ary Izy hampianatra antsika ny lalany, ary handeha amin’ny alehany isika; fa avy ao Ziona no hivoahan’ny lalàna, ary ny tenin’i Jehovah avy ao Jerosalema. Isaia 2:2, 3.
The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.
Ang pormalisadong mensahe ng pagsubok ni Miller ay nagmula sa tapat na iglesya, at ang publikasyong tinawag na The Telegraph ay kumakatawan sa isang mensahe mula sa langit, gaya rin ng King James Bible; sapagkat ang salitang “telegraph,” na binuo mula sa dalawang salitang Griyego, ay isang mensahe mula sa malayo. Ang unang salita (tele) ay nangangahulugang “malayo o mula sa malayo,” at ang ikalawang salita (grapho), “sumulat o magtala.” Magkasama, ang kahulugan ng mga ito ay “sumulat o magpadala sa malayo.” Noong 1611, ang Diyos, sa pamamagitan ng pagkalathala ng King James Bible, ay nagpadala ng Kaniyang mensahe mula sa langit, at sa katapusan ng dalawang daan at dalawampung taon, ang mensahe ni Miller, gaya ng unang pormal na inayos noong 1831 sa Vermont Telegraph, ay nagpadala rin ng mensahe ng Diyos mula sa langit. Ang mensaheng iyon ang “paglago ng kaalaman” na nabuksan sa “panahon ng wakas” noong 1798, na pagkatapos ay nagluwal ng tatlong-hakbang na proseso ng pagsubok para sa salinlahing iyon. Ang kasaysayang iyon ay naglarawan nang pauna sa kasaysayan ng Future for America.
The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.
Ny Fanambarana ny Fahaleovantena tamin’ny taona 1776 dia maneho ny fiandohan’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo. Maneho ny fiandohan’i Etazonia izany, ary amin’ny fanaovana izany dia manondro ny famerana ny fahaleovantena amin’ny faran’i Etazonia. Ny hafatry ny Future for America (araka ny ambaran’ny anarany) dia manondro ny fiafarana izay aseho mialoha ao amin’ny fiandohana tamin’ny famoahana ny Fanambarana ny Fahaleovantena. Roanjato sy roapolo taona tatỳ aoriana, tamin’ny 1996, ny asa fanompoana izay namokatra ny gazetiboky The Time of the End dia nahazo ilay sata ara-dalàna izay efa nantsoina teo aloha hoe Future for America. Tamin’io taona io no namoahana ny gazetiboky The Time of the End, izay nahitana lahatsoratra avy amin’ny famoahana nantsoina hoe Our Firm Foundation.
The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.
Ny anaran’ny asa fanompoana hoe Future for America dia miresaka ny tantaran’ny Fanambarana ny Fahaleovantena, satria io famoahana io no nanamarika ny fiandohan’i Etazonia, ary i Jesosy mandrakariva dia maneho ny farany amin’ny alalan’ny fiandohana. Ny lohatenin’ilay famoahana, dia hoe The Time of the End, dia miresaka sady ny “fotoan’ny farany” tamin’ny 1989, no ny faran’ny fotoam-pahasoavana rehefa mitsangana i Mikaela. Ny hafatra voarindra ara-pomba tao amin’ilay famoahana (Daniela toko faha‑iraika ambin’ny folo, andininy faha‑efapolo ka hatramin’ny faha‑dimy amby efapolo), dia nohosorana tombo-kase tamin’ny firodanan’ny Firaisana Sovietika tamin’ny 1989 (ny fotoan’ny farany), ary ireo andininy izay novahana tombo-kase dia mampiseho filaharan’ny tantara izay mandroso hatrany amin’ny 1989 ka hatramin’ny andininy voalohan’ny toko faha‑roambin’ny folo, izay manondro ny fitsanganan’i Mikaela sy ny fikatonan’ny fotoam-pahasoavan’ny olombelona.
From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.
Nanomboka tamin’ny namoahana ny Declaration of Independence, tamin’ny 1776, ka hatramin’ny namoahana ny gazetiboky The Time of the End, dia mitovy amin’ny roanjato sy roapolo taona izany, ary ny fiandohana sy ny fiafarana dia samy miresaka lohahevitra ara-paminaniana iray ihany. Ny famoahana ny The Time of the End dia natambatra avy amin’ireo toko izay navoaka voalohany ho lahatsoratra tao amin’ny famoahana Our Firm Foundation, ary maneho ny fahamarinana ara-paminaniana fa raha tsy mitana ny fahamarinana fototra iorenan’ny hetsika Millerite (izay “our firm foundation”), dia tsy azo atao ny mahatakatra ny “increase of knowledge” amin’ny “time of the end” tamin’ny 1989.
The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.
Ny mari-pandrefesana izay aseho ho “ny fotoan’ny farany,” sy ny mari-pandrefesana izay maneho ny “fampandrafetana ara-pomba ofisialy” ny hafatra ao amin’ireo tantara mifanindran-dàlana momba ny fihetsiketsehan’ny anjely voalohany sy ny anjely fahatelo, dia samy ahitana ireo singa ara-paminaniana amin’ny “fito fotoana” ao amin’ny Levitikosy toko faha-enina amby roapolo. Ny mari-pandrefesana manaraka ao amin’ireo tantara mifanindran-dàlana dia ny fampaherezana ny hafatra, araka ny voamariky ny fidinan’ilay anjely ao amin’ny Apokalypsy folo, tamin’ny 11 Aogositra 1840, na ilay anjely ao amin’ny Apokalypsy valo ambin’ny folo, tamin’ny 11 Septambra 2001. Ny fahatanterahan’ny loza faharoa ao amin’ny Apokalypsy toko fahasivy no nampidina ilay anjely ao amin’ny Apokalypsy folo, ary ny fahatanterahan’ny loza fahatelo ao amin’ny Apokalypsy toko fahafolo no nampidina ilay anjely ao amin’ny Apokalypsy toko faha-valo ambin’ny folo.
In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.
Ao amin’ireo tantara mifanandrify, ny ranonorana farany dia manomboka “miparitaka” eo amin’ilay fotoana izay ihidinanan’ilay anjely. Amin’izany fotoana izany dia “ampaherezina” ny hafatra amin’ny alalan’ny fanamafisan’ilay fisehoan-javatra efa voalaza mialoha. Ho an’ireo Millerita, izany dia ny fitsaharan’ny fahefana tampon’ny Otomana ho fahatanterahan’ny faminanian’ny fotoana momba ny Silamo ao amin’ny Loza faharoa ao amin’ny Apokalypsy toko faha-sivy, andininy faha-dimy ambin’ny folo. Ho an’ny hetsiky ny iray hetsy sy efatra arivo amby efatra alina, izany kosa dia ny “fahatezeran’ny firenena,” dia faminaniana momba ny Silamo ao amin’ny Loza fahatelo izay ao amin’ny andron’ny trompetra fahafito ao amin’ny Apokalypsy folo, andininy faha-fito, izay tanteraka rehefa nazerana ireo trano lehibe tao an-Tanànan’i New York.
Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.
Ny tsirairay amin’ireo mariky ny làlana lehibe amin’ireo tantara mifanindran-dàlana dia manana fifandraisana mivantana amin’ny asan’ilay Mpanisa Mahagaga, Izay mametraka ny soniany eo amin’ny fifandraisan’ireo fahitana roa izay maneho telo arivo sy roanjato taona sy diman-jato sy roa arivo sy roapolo taona. Ireo mpiambina ara-paminaniana izay atsangana amin’ny fidinan’ilay anjely dia mitsoka trompetran’ny fampitandremana izay ahitana ny hafatra ho an’i Laodikia, izay, tamin’ny 1856, dia nifandray mivantana tamin’ny fanokafana ny mazava lehibe kokoa momba ny “impito.” Ny mariky ny làlan’ny tabilao roan’i Habakoka, asehon’ny tabilao pioniera 1843 sy 1850, izay samy maneho an-tsary ny “impito,” dia tonga teo anelanelan’ny fidinan’ilay anjely sy ny “fahadisoam-panantenana voalohany” ao amin’ny tantara mifanindran-dàlana tsirairay.
The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.
Ny mari-pamantarana amin’ny “fotoana fiandrasana” dia mifandray mivantana amin’ilay faminaniana tsy tanteraka tamin’ny 1843, izay faminaniana momba ny fahatanterahan’ny roa tonta, dia ny roa arivo sy telonjato taona, ary koa ny roa arivo sy diman-jato amby roapolo taona. Ny hafatry ny Antso amin’ny Misasakalina dia ny famantarana ny fahatanterahana efa ho avy amin’ireo vanim-potoana roa amin’ny fotoana ara-paminaniana ireo. Ny “varavarana” ara-pitantanan’Andriamanitra izay mihidy eo amin’ny mari-pamantarana farany dia manondro ny fahatanterahan’ireo vanim-potoana ara-paminaniana roa ireo, sady manamarika izay anombohan’ny trompetra fahafito, na ny trompetra Jobily, maneno. Ny mari-pamantarana rehetra ao amin’ny tantara tsirairay dia mifandray mivantana amin’ny “impito”, ary ny “impito” no maneho ilay kofehy mampifamatotra ireo tantara roa ireo, ary ireo tantara roa ireo kosa no maneho ny hafatry ny ranonorana farany.
We will continue this study in the next article.
Hohizohantsika ao amin’ny lahatsoratra manaraka ity fandinihana ity.
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“‘Ho an’izay tafintohina amin’ny teny noho ny tsy fankatoavana,’ dia vatolampy mahasolafaka i Kristy. Fa ‘ny vato izay nolavin’ny mpanao trano, dia io no natao fehizoron-trano.’ Tahaka ilay vato nolavina, i Kristy, tamin’ny asa fanompoany teto an-tany, dia niaritra tsy firaharahiana sy fampahoriana. Izy dia ‘natao tsinontsinona sady nolavin’ny olona; lehilahin’alahelo sy zatra fahoriana: ... natao tsinontsinona Izy, ka tsy mba noheverintsika.’ Isaia 53:3. Kanefa efa antomotra ny fotoana izay hanomezam-boninahitra Azy. Amin’ny fitsanganany amin’ny maty no hanambarana Azy ho ‘Zanak’Andriamanitra amin’ny hery.’ Romana 1:4. Amin’ny fihaviany fanindroany dia haseho ho Tompon’ny lanitra sy ny tany Izy. Ireo izay efa hiomana hanombo Azy amin’izany fotoana izany dia hahafantatra ny fahalehibiazany. Eo anatrehan’izao rehetra ary rehetra izao, ilay vato nolavina dia ho tonga fehizoron-trano.”
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Ary na na iza hianjerany izany, dia hototoina ho vovoka izy.” Tsy ho ela, ny olona izay nandà an’i Kristy dia hahita ny tanànany sy ny fireneny ho ringana. Ho potika ny voninahiny, ary hiparitaka tahaka ny vovoka entin’ny rivotra. Ary inona no nandrava ny Jiosy? Ilay vatolampy izay, raha nanorina teo amboniny izy, dia ho fiarovany. Ny fahatsaran’Andriamanitra nohamavoina izany, ny fahamarinana nolavina, ny famindram-po natao tsinontsinona. Nitsangana nanohitra an’Andriamanitra ny olona, ary izay rehetra ho famonjena azy dia tonga fandringanana ho azy. Izay rehetra notendren’Andriamanitra ho amin’ny fiainana dia hitany ho tonga ho amin’ny fahafatesana. Tao anatin’ny nanomboan’ny Jiosy an’i Kristy tamin’ny hazo fijaliana no nisy sahady ny fandravana an’i Jerosalema. Ny rà nalatsaka teo Kalvary no vesatra nampilentika azy ho amin’ny faharavana, na ho amin’ity fiainana ity na ho amin’ny fiainana ho avy. Dia ho toy izany amin’ilay andro lehibe farany, rehefa hihatra amin’ireo mandà ny fahasoavan’Andriamanitra ny fitsarana. I Kristy, ilay vatolampy mahasolafaka azy, dia hiseho aminy amin’izany ho toy ny tendrombohitra mpamaly faty. Ny voninahitry ny tavany, izay fiainana ho an’ny marina, dia ho afo mandevona ho an’ny ratsy fanahy. Noho ny fitiavana nolavina sy ny fahasoavana nohamavoina dia ho levona ny mpanota.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.
“Amin’ny alalan’ny fanoharana maro sy fampitandremana naverimberina no nanehoan’i Jesosy izay ho vokatry ny fandavan’ny Jiosy ny Zanak’Andriamanitra. Tamin’izany teny izany Izy dia niresaka tamin’ny olona rehetra amin’ny vanim-potoana rehetra izay mandà tsy handray Azy ho Mpanavotra azy. Ny fampitandremana rehetra dia ho azy ireo. Ny tempoly nohamavoina, ilay zanaka tsy nankatò, ireo mpiasa mpamboly mpisandoka, ireo mpanorina nanamavo, dia samy manana ny tandindony eo amin’ny fanandraman’ny mpanota rehetra. Raha tsy mibebaka izy, dia ho azy ny loza izay nasehon’ireo mialoha.” Ilay Fitiavana Mandrakizay, 599, 600.