In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.
Tamin’ilay lahatsoratra teo aloha dia nampifanarahanay tamin’ny tantaran’ny 1798 ka hatramin’ny 1844 i Elia. Miditra ara-panoharana ao anatin’izany tantara izany i Elia rehefa natsangana i William Miller hitory ny hafatry ny anjely voalohany. Ilay mpitondratena tao Saripta dia maneho fiangonana mahatoky izay manangona kitay roa, na firenena roa izay ho tonga firenena iray tamin’ny 22 Oktobra 1844.
And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.
Ary lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Indro, halaiko hiala avy any amin’ny jentilisa izay nalehany ny zanak’Isiraely, dia hangoniko avy amin’ny lafiny rehetra izy ka ho entiko ho any amin’ny taniny; ary hataoko firenena iray ao amin’ny tany, eny amin’ny tendrombohitr’Isiraely, izy; ary mpanjaka iray no ho mpanjaka ho azy rehetra; ary tsy ho firenena roa intsony izy, sady tsy hizara ho fanjakana roa intsony na oviana na oviana. Ary tsy handoto ny tenany intsony amin’ny sampiny izy, na amin’ny zavatra vetaveta ataony, na amin’ny fahadisoany rehetra; fa hovonjeko hiala amin’ny fonenany rehetra izay nanotany azy izy, ary hodioviko; dia ho oloko izy, ary Izaho ho Andriamaniny. Ary Davida mpanompoko no ho mpanjaka aminy; ary izy rehetra hanana mpiandry iray; handeha amin’ny fitsipiko koa izy, ary hitandrina ny didiko ka hanao izany. Ary honina ao amin’ny tany izay nomeko an’i Jakoba mpanompoko izy, dia ilay nonenan’ny razanareo; eny, honina ao izy, dia izy sy ny zanany ary ny zafin’ny zanany mandrakizay; ary Davida mpanompoko no ho filohany mandrakizay. Ary hanao faneken’ny fihavanana aminy Aho; ho fanekena mandrakizay aminy izany; ary hampitoeriko izy, sady hampitomboiko, ary hapetrako eo afovoany mandrakizay ny fitoerako masina. Ny tabernakeliko koa ho eo aminy; eny, Izaho ho Andriamaniny, ary izy ho oloko. Ary ny jentilisa hahalala fa Izaho Jehovah no manamasina ny Isiraely, raha ny fitoerako masina eo afovoany mandrakizay. Ezekiela 37:21–28.
There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.
Misy fitahiana maromaro no asongadin’i Ezekiela ho nampanantenaina ho an’ireo tapa-kazo roa, dia firenena roa izay tonga firenena iray. Hanomboka amin’ny fandinihana fitahiana efatra amin’ireo isika, izay nomarihin-dRahavavy White ho “fahatongavana” efatra, ka samy tanteraka tamin’ny fotoana iray avokoa izy rehetra, tamin’ny 22 Oktobra 1844.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ny fahatongavan’i Kristy amin’ny maha-Mpisoronabe antsika Azy ho any amin’ny fitoerana masina indrindra, ho amin’ny fanadiovana ny fitoerana masina, izay aseho ao amin’ny Daniela 8:14; ny fahatongavan’ny Zanak’olona eo amin’ilay Fahagola amin’ny andro, araka ny ambaran’ny Daniela 7:13; ary ny fahatongavan’ny Tompo ho ao amin’ny tempoliny, izay nambaran’i Malakia mialoha, dia filazana momba io tranga iray ihany io; ary izany koa no asehon’ny fahatongavan’ny mpampakatra ho amin’ny fampakaram-bady, araka ny nofaritan’i Kristy ao amin’ny fanoharana ny amin’ireo virijina folo, ao amin’ny Matio 25.” The Great Controversy, 426.
The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”
Ny “fiavian’i” voalohany resahin’i Rahavavy White dia ny fiavian’ny mpisoronabe ho amin’ny “fanadiovana ny fitoerana masina,” izay tokony hitranga amin’ny faran’ny roa arivo sy telonjato taona. Io andininy io no manome ny valin’ilay fanontaniana ao amin’ny Daniela toko faha‑valo andininy faha‑telo ambin’ny folo izay manontany hoe: “Mandra‑pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fandikan‑dalàna mahafoana, ka hahatonga ny fitoerana masina sy ny antokon’olona hatolotra hohosen’ny tongotra?” Ny andininy faha‑efatra ambin’ny folo no manambara fa ny fanadiovana ny fitoerana masina dia hanomboka amin’ny faran’ny roa arivo sy telonjato taona. Hoy Ezekiela fa Andriamanitra dia “haka ny taranak’Isiraely hiala eo amin’ny jentilisa izay nalehany, ary hanangona azy avy amin’ny lafiny rehetra, … ary ny firenena izay voaangona dia tsy handoto ny tenany intsony,” fa Andriamanitra “hanadio azy; dia ho oloko izy, ary Izaho ho Andriamaniny.”
On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.
Tamin’ny 22 Oktobra 1844, ny “fiavian”a faharoa izay noresahin-dRahavavy White dia ny fahatanterahan’ny Daniela toko faha‑7, andininy faha‑13, izay manambara fa ny Zanak’olona dia ho tonga eo amin’ny Fahagolan’andro mba handray fanjakana. Hoy Ezekiela fa Andriamanitra “hanao azy ho firenena iray eo amin’ny tany, eo amin’ny tendrombohitry ny Isiraely; ary mpanjaka iray no ho mpanjakany rehetra.” Ezekiela dia maneho an’i Kristy ho mpanjaka amin’ny anarana hoe “Davida,” raha milaza izy fa “Davida mpanompoko no ho mpanjaka hanjaka aminy.” Ary ambarany koa fa i Kristy, amin’ny maha‑Davida Azy, no ho “mpiandry iray” ho azy, ary ny “mpanompoko Davida” dia koa “ho lehibeny mandrakizay.” Ny mpanjaka, araka ny famaritana azy, dia mila ny anaram-boninahiny amin’ny maha‑mpanjaka azy, ary mila fanapahana hotantaniny sy olom-pirenena ao amin’ny fanjakany izy. Raha tsy misy olom-pirenena, dia tsy hisy fanjakana.
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
Hitako tamin’ny fahitana tamin’ny alina, ka, indro, nisy anankiray tahaka ny Zanak’olona avy niaraka tamin’ny rahon’ny lanitra ka tonga teo amin’ny Fahagola, ary nentina ho eo anatrehany Izy. Ary nomena Azy ny fanapahana sy ny voninahitra ary ny fanjakana, mba hanompoan’ny firenena sy ny jentilisa ary ny samy hafa fiteny rehetra Azy; ny fanapahany dia fanapahana mandrakizay izay tsy ho levona, ary ny fanjakany dia fanjakana izay tsy ho rava. Daniela 7:13, 14.
The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”
Ny “fihaviana” fahatelo izay nofaritan’i Rahavavy White dia tamin’ny fotoana niavian’i Kristy, amin’ny maha-“iraky ny fanekena” Azy, tampoka ho ao amin’ny tempoliny mba hanadiovany ny zanak’i Levy. Hoy i Ezekiela fa Kristy “hanadio azy: dia ho oloko izy, ary Izaho ho Andriamaniny,” ary koa fa Izy “mbola” hanao aminy “faneken’ny fiadanana,” izay “ho fanekena mandrakizay.” Ho tanteraka izany fanekena izany rehefa “hapetrak’” Andriamanitra eo “afovoany” ny “fitoerany masina,” ary ny “jentilisa hahalala fa Izaho Jehovah no manamasina ny Isiraely, raha eo afovoany ny fitoerako masina.”
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 hanomana ny lalana eo anoloako; ary Jehovah, izay tadiavinareo, dia ho tonga tampoka ao amin’ny tempoliny, dia Ilay iraky ny fanekena, izay ankasitrahanareo; indro, ho avy Izy, hoy Jehovah, Tompon’ny maro. Fa iza no hahazaka ny andron’ny fihaviany? ary iza no haharitra raha miseho Izy? fa Izy dia tahaka ny afon’ny mpandrendrika, ary tahaka ny savonin’ny mpanasa lamba; ary hipetraka Izy tahaka ny mpandrendrika sy mpanadio volafotsy; ary hodioviny ny zanak’i Levy, ka hodioviny tahaka ny volamena sy ny volafotsy izy, mba hanaterany fanatitra amin’ny fahamarinana ho an’i Jehovah. Ary amin’izany ny fanatitr’i Joda sy Jerosalema dia hahafaly an’i Jehovah, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Malakia 3:1–4.
The messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”
Ilay iraka nanomana ny làlana ho an’i Kristy, dia ilay “iraky ny fanekena” teo amin’ny tantaran’ny taona 1798 ka hatramin’ny 1844, dia Elia, araka ny nanehoana azy tamin’ny alalan’i William Miller. Rehefa tonga tampoka tao amin’ny tempoliny Kristy, dia nanadio ny “zanakalahin’i Levy” tahaka ny “afon’ny mpandrendrika” Izy.
The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.
Ny “fahatongavana” iray hafa izay tanteraka tamin’ny 22 Oktobra 1844 dia ny fahatongavan’ny mpampakatra. Indroa i Ezekiela no manambara fa ilay firenena izay nangonina avy tamin’ny tehina roa dia ho “olony” Andriamanitra, ary Izy “ho Andriamaniny.” Izany dia notanterahina tamin’ny alalan’ny fanambadiana. Tamin’ny 22 Oktobra 1844, ireo faminaniana efatra izay tanteraka, sady resahin-dRahavavy White, dia samy asehon’ny fijoroana vavolombelon’ny tehina roan’i Ezekiela avokoa.
Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”
I Elia dia maneho ny iraka izay manomana ny lalana ho an’ny iraky ny fanekena. Kristy dia nanondro an’i Jaona Mpanao-batisa ho ilay iraka izay nanomana ny lalana ho an’ny fihaviany voalohany. Rahavavy White dia nanondro an’i William Miller ho Elia, ary i Miller no nanomana ny lalana ho an’i Kristy ho tonga amin’ny maha-“mpisoronabe” Azy, ny “Zanak’olona,” ny “iraky ny fanekena,” ary ny “mpampakatra.”
After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.
Rehefa afaka telo taona sy tapany, dia tonga avy tany Sarepta i Elia, izay nitoerany niaraka tamin’ilay mpitondratena sy ny zanany lahy, ka nandidy an’i Ahaba mba hiantso ny Isiraely rehetra ho any Karmela. Hoy i Ezekiela fa ho fantatry ny jentilisa fa Andriamanitra no Andriamanitra, rehefa apetrany eo afovoan’ny firenena izay voaangona avy amin’ireo hazo roa ny fitoerany masina. Teny an-tendrombohitra Karmela i Elia no nilaza tamin’ny Isiraely mba hifidy raha Andriamanitra no Andriamanitra, sa Bala no andriamanitra; nefa napetrany tao anatin’ny tontolon-kevitra tsy ny amin’izay Andriamanitra marina ihany ny fanontaniana, fa koa ny amin’izay mpaminany marina.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.
Dia nanatona ny vahoaka rehetra Elia ka nanao hoe: Mandra-pahoviana no hilefitra amin’ny hevitra roa ianareo? Raha Jehovah no Andriamanitra, dia manaraha Azy; fa raha Bala kosa, dia manaraha azy. Ary tsy namaly azy teny akory ny vahoaka. Dia hoy Elia tamin’ny vahoaka: Izaho, dia izaho irery ihany, no sisa mpaminanin’i Jehovah; fa ny mpaminanin’i Bala dia efajato sy dimam-polo lahy. 1 Mpanjaka 18:21, 22.
All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.
Israely rehetra, anisan’izany Ahaba, dia nahalala fa Andriamanitr’i Elia no Andriamanitra, rehefa nidina avy tany an-danitra ny afo ka nandany ny fanatitry Elia. Ny fidinan’ny afo teo an-tendrombohitra Karmela no manamarika ny fotoana nametrahan’Andriamanitra ny fitoerany masina teo afovoan’ilay firenena natao tamin’ny tsorakazo roa. Ny fahagagana tamin’ny afo teo an-tendrombohitra Karmela dia nanaporofo fa Andriamanitra no Andriamanitra, ary Bala dia andriamani-diso.
The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.
Ang milagro sa Sarepta, sa dihang mihigda si Elias ibabaw sa patay nga anak nga lalaki sa balo sa makatulo, nagpamatuod kaniya nga si Elias usa ka tawo sa Dios, ug ang milagro sa Carmel nakahimo sa mao rang butang. Dili lamang kay ang kalayo sa Carmel nagpamatuod nga ang Dios mao ang Dios, kondili gipakita usab niini nga si Elias mao ang tinuod nga manalagna sa Dios, sukwahi sa mga manalagna ni Baal ug sa mga manalagna sa kakahoyan. Sa kasaysayan gikan sa 1840 hangtod sa 1844, si Miller ug ang mga Millerite gipamatud-an nga mao ang tinuod nga mga manalagna, sukwahi sa mini nga mga manalagna sa apostatang Protestantismo, nga niadtong maong kasaysayan mismo nagpakita nga sila mao ang mga anak nga babaye ni Jezebel.
Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.
I Elia teo Karmela dia maneho ny asa fanavahana ilay tena tandrok’i Protestanta, fa ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly, dia ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, manana tandrok’i Protestanta sy tandrok’i Repoblikanisma, ary vao nanomboka ny fanjakany izany tamin’ny 1798. Tamin’ny 1798, tamin’ny faran’ny telo taona sy tapany nanapahan’i Jezebela, dia tonga avy tany Sarepta i Elia mba hanao fanavahana mazava tsara izay fiangonana no tandrok’i Protestanta eo amin’ilay bibidia avy amin’ny tany.
The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”
Ny mpitondratena tao Sarepta dia nandeha avy teo amin’ny tantaran’i Thyatira ho any amin’ny fanambadiana, izay hanesorana ny maha-mpitondratena azy. Ny zanany lahy natsangana tamin’ny maty dia maneho ireo izay novonoin’i Jezebela nandritra ny telo taona sy tapany nisian’ny haintany. Ny tapa-kazo roa izay nangoniny hatao afo dia ireo trano roa amin’ny Isiraely ara-bakiteny izay hatambatra ho firenena iray, ary io firenena io dia Isiraely ara-panahy. Ilay mpitondratena dia hampiasa ny tapa-kazo roa hananganana afo, izay tanteraka tao Karmela sy tamin’ny 22 Oktobra 1844, raha ny iraky ny fanekena nanadio ny zanak’i Levy tamin’ny “afon’ny mpandrendrika.”
Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.
Ny afo dia tandindon’ny firotsahan’ny Fanahin’Andriamanitra, izay nitranga tany Karmela sy tamin’ny Antso Antsasakalina izay nifarana tamin’ny 22 Oktobra 1844.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.
Ary rehefa tonga tanteraka ny andro Pentekosta, dia niray saina tao amin’ny fitoerana iray izy rehetra. Ary tampoka teo dia nisy feo avy tany an-danitra, tahaka ny firohondrohon’ny rivotra mahery mifofofofo, ka nahafeno ny trano rehetra izay nipetrahan’izy ireo. Ary nisy lelany maro mizarazara, toy ny afo, niseho taminy, ka nipetraka teo ambonin’ny tsirairay avy. Ary samy feno ny Fanahy Masina izy rehetra, ka dia nanomboka niteny tamin’ny fiteny hafa, araka izay nampitenenan’ny Fanahy azy. Asan’ny Apostoly 2:1–4.
The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.
Ny firotsahan’ny Fanahy dia maneho ny fitoriana hafatra, ary ilay mpitondratena dia handrehitra afo mba hahafahany manomana hanina hohanina, izay hafatra.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Dia nankeo amin’ilay anjely aho ka nanao taminy hoe: Omeo ahy ilay boky kely. Ary hoy izy tamiko: Raiso izy, ka hano avokoa; dia hampangidy ny kibonao izy, nefa ho mamy tahaka ny tantely eo am-bavanao. Ary nalaiko teny an-tànan’ilay anjely ilay boky kely ka nohaniko avokoa; ary mamy tahaka ny tantely teo am-bavako izy; fa raha vao nohaniko, dia nangidy ny kiboko. Apokalypsy 10:9, 10.
The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.
Ny hafatra izay nambara avy hatrany tamin’i Jezebela tamin’ny alalan’i Ahaba dia izao: Andriamanitr’i Elia no Andriamanitra marina, satria vao avy nanatri-maso i Ahaba ny namalian’Andriamanitr’i Elia tamin’ny afo. Ny hafatra izay nisokatra avy hatrany tamin’ny 22 Oktobra 1844 dia ny hafatry ny anjely fahatelo. Na amin’ny tranga iray na amin’ny iray hafa, ny hafatra nampitain’i Ahaba na ny hafatry ny anjely fahatelo dia mampahatezitra an’i Jezebela.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Kanefa hisy siosion-dresaka avy any atsinanana sy avy any avaratra hanahirana azy; koa hivoaka amin-katezerana lehibe izy handringana sy hamongotra tanteraka ny maro. Daniela 11:44.
Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.
Ny “vaovao avy any atsinanana sy avaratra” ao amin’i Daniela dia maneho ny hafatra izay mahatezitra ny mpanjakan’ny avaratra, izay Jezebela, ka izy no manomboka ny fanenjehana farany eo amin’ny tantaran’izao tontolo izao. Io hafatra io dia nasehon’ny hafatr’i Ahaba ho an’i Jezebela, sy ny fahatongavan’ny hafatry ny anjely fahatelo tamin’ny fanokafana ny fitsarana tamin’ny taona 1844.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.
Ary Ahaba nambarany tamin’i Jezebela izay rehetra nataon’i Elia, ary koa ny namonoany ny mpaminany rehetra tamin’ny sabatra. Dia Jezebela naniraka iraka ho any amin’i Elia hanao hoe: Aoka ny andriamanitra hanao amiko izao sy mihoatra noho izao aza, raha tsy hataoko tahaka ny ain’ny iray tamin’ireo ny ainao rahampitso amin’izao ora izao. 1 Mpanjaka 19:1, 2.
Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.
I Elia, amin’ny maha-tandindona azy, dia aseho amin’ny alalan’ny vanim-potoanan’ny tany efitra hatramin’ny 538 ka hatramin’ny 1798. Ary tamin’ny 1798, Elia dia miseho eo amin’ny tantara amin’ny maha-William Miller azy. Tamin’ny 1844, Elia dia miantso ny afo amin’ny Antso Misasakalina hidina avy any an-danitra. Avy eo tamin’ny 1863, Elia sy ny hafany dia nolavina. Ny hafany dia ny hafatr’i Mosesy momba ny “impito”, izay aseho koa amin’ny hafatry ny tehina roa an’i Ezekiela. Ny fanangonana ireo tehina roa amin’ny fiafaran’ny fiparitahany dia ny hafatry ny mpitondratena tao Sarepta, ary nanangona ireo tehina roa izy mialoha ny hanomanany sakafo.
Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.
Ny Advantisma Millerita, araka an’i James sy Ellen White, dia tonga Advantisma Laodiseana tamin’ny 1856; ary nony nandà ny hafatr’i Elia momba ny “fito andro” an’i Mosesy izy ireo tamin’ny 1863, dia nesoriny ny fahafahana ara-lojika hahatakatra ny fitomboan’ny fahalalana momba ny “fito andro” izay notadiavin’Andriamanitra havoaka tamin’ny 1856 (tamin’ny alalan’ireo lahatsoratra valo tsy vita nosoratan’i Hiram Edson). Noho ny lojika dia voatery nanomboka nandrava ny rafitra fototra iorenan’ny fahamarinana izay notarihin’ny anjely an’i William Miller angonina izy ireo. Ny ‘vato’ voalohany izay hitan’i Miller dia ilay vato fehizoro fototra izay hahatafintohina ny Advantisma Laodiseana nandritra ny tantarany manontolo. Ny fandavana io vato voalohan’ny fahamarinana io no niteraka ny fahajamban’i Laodisea, famantarana iray izay azo sitranina, nefa zara raha katsahina.
The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.
Ny fanadiovana ny tempoly izay nanomboka tamin’ny 22 Oktobra 1844 dia nahafaoka koa ny fanadiovana ilay “tafika” izay voahitsakitsaka niaraka tamin’ny fitoerana masina ao amin’ny Daniela 8:13. Ilay tafika dia nasehon’ireo “hazo roa” izay nangonin’ilay mpitondratena tao Zarefata ho an’ny afo. Ireo hazo roa ireo dia ny trano roa tamin’ny Isiraely ara-bakiteny fahiny. Efraima sy Joda ara-bakiteny dia tokony hangonina ho firenena ara-panahy iray, ary hodiovina amin’ny alalan’ny iraky ny fanekena amin’ny fanokafana ny fitsarana. Ireo firenena roa ireo no ilay “tafika” izay voahitsakitsaka.
Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.
Ny teny fikasan’i Ezekiela dia hoe Andriamanitra “haka ny zanak’Israely hiala eo amin’ny jentilisa, izay nalehany”, ary “hanangona azy” “ka hitondra azy ho any amin’ny taniny avy.” Ny tanin’ny Israely ara-bakiteny dia ilay tany be voninahitra, na ilay tany nampanantenaina, dia Joda. Ny tany ara-panahy be voninahitra tamin’ny 1798 kosa dia ny tanin’ilay bibidia avy amin’ny tany manana tandroka roa ao amin’ny Apokalypsy toko fahatelo ambin’ny folo.
In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.
Tamin’ny andro nanandratako ny tanako taminy hamoaka azy hiala amin’ny tany Egypta ho any amin’ny tany izay efa nofotorako ho azy, tondra-dronono sy tantely, izay voninahitry ny tany rehetra.... Nefa koa nanandratra ny tanako taminy tany an-efitra Aho fa tsy hitondra azy ho any amin’ny tany izay nomeko azy, tondra-dronono sy tantely, izay voninahitry ny tany rehetra. Ezekiela 20:6, 15.
The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.
Ny trano roa ara-bakitenin’i Isiraely dia nonina tao amin’ilay tany izay “voninahitry ny tany rehetra,” ilay tany izay “tondra-dronono sy tantely.” Rehefa nangonina ho Isiraely ara-panahy ireo trano roa ara-bakitenin’i Isiraely, dia nampanantenaina izy ireo fa hapetraka ao amin’ny taniny ihany. Ilay “tany be voninahitra” ara-panahy no misy ny hetsiky ny Millerita tany am-piandohana sy ny hetsiky ny iray hetsy sy efatra arivo sy efatra alina any am-parany mandritra ny fanjakan’ilay bibidia avy amin’ny tany. Ilay hetsika izay misolo tena ny iray hetsy sy efatra arivo sy efatra alina dia tsy maintsy natsangana tao amin’ny tanin’ilay bibidia avy amin’ny tany irery ihany. Ny hetsika iray milaza ho hetsiky ny anjely fahatelo avy amin’ny tany hafa rehetra dia sandoka, fa ny Alfa sy Omega dia maneho mandrakariva ny farany amin’ny alalan’ny fiandohana.
“The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .
“Ny famindram-po sy fitahiana tsy manam-paharoa avy amin’Andriamanitra dia narotsaka betsaka tamin’ny firenentsika; tany nisy fahafahana izy, sady voninahitry ny tany rehetra. Kanefa, raha tokony hamaly izany amin’ny fisaorana an’Andriamanitra, raha tokony hanome voninahitra an’Andriamanitra sy ny lalàny, dia efa voazava-dratsin’ny fireharehana sy ny fitiavan-karena ary ny fizakan-tena ireo milaza tena ho Kristiana eto Amerika....”
“The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Efa tonga ny andro izay ijerena ny fitsarana lavo eny an-dalambe, ary tsy mahazo miditra ny rariny, ka izay miala amin’ny ratsy dia manao ny tenany ho rembin’ny sasany. Kanefa tsy nohafohezina ny sandrin’i Jehovah ka tsy hahavonjy, ary tsy mba mavesatra ny sofiny ka tsy handre. Vahoaka notiavina manokana ny mponin’i Etazonia; nefa rehefa ferany ny fahafahana ara-pivavahana, mahafoy ny Protestantisma izy, ary manome vahana ny fahefan’ny papisma, dia ho feno ny refin’ny helony, ary ny ‘fivadiham-pirenena amin’Andriamanitra’ dia hosoratana ao amin’ny bokin’ny lanitra. Ny vokatr’izany fivadihana izany dia ho fandringanana ny firenena.” Review and Herald, May 2, 1893.
Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.
Ao amin’ny toko fahavalo amin’i Daniela, andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo, dia ambara ny fanitsakitsahana ny fitoerana masina sy ny tafika. Ny tafika dia ny trano roa amin’ny Isiraely ara-bakiteny. Jerosalema dia nohitsakitsahina nandritra ny arivo sy roanjato ary enim-polo taona tamin’ny Andro Maizina.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Ary nomena ahy ny bararata tahaka ny tsorakazo; ary nitsangana ilay anjely ka nanao hoe: Mitsangàna, ka refeso ny tempolin’Andriamanitra sy ny alitara ary izay mivavaka ao anatiny. Fa ny kianja izay eo ivelan’ny tempoly dia avelao hiala, ary aza refesina; fa efa nomena ny Jentilisa izany; ary ny tanàna masina dia hohitsakitsahiny roa amby efa-polo volana. Apokalypsy 11:1, 2.
John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.
Ao amin’ny toko fahiraika ambin’ny folo ao amin’ny Apokalypsy, dia nasaina nandrefy i Jaona, tsy ny tempoly ihany, fa koa “izay mivavaka ao anatiny.” Napetraka ara-paminaniana teo amin’ny 22 Oktobra 1844 i Jaona, fony izy nasaina nandrefy ny tempoly sy ireo mpivavaka ao anatiny.
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.
Ary noraisiko teo an-tànan’ilay anjely ny boky madinika ka nohaniko; ary mamy tahaka ny tantely tao am-bavako izany; fa raha vantany vao nohaniko, dia nangidy ny kiboko. Apokalypsy 10:10.
In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”
Ao amin’ny andininy fahafolo ao amin’ny toko fahafolon’ny Apokalypsy, i Jaona dia naneho ny fahadisoam-panantenana mangidy tamin’ny 22 Oktobra 1844, ary avy hatrany dia nolazaina taminy ny handrefy ny fitoerana masina sy ny antokony. Ny lohahevitr’ilay fanontaniana ao amin’ny Daniela toko faha-8 sy andininy faha-13 dia ny fanitsakitsahana ny fitoerana masina sy ny antokony. Ampahafantarin’i Jaona antsika fa “ny jentilisa” dia “hanitsakitsaka” ny “tanàna masina” mandritra ny “volana roa amby efa-polo.” Ireo volana roa amby efa-polo ireo dia ny telo taona sy tapany an’i Elia. Izany no Vanim-potoana Maizina nanomboka tamin’ny 538 ka hatramin’ny 1798. Eo amin’ny fijoroana ara-paminaniana amin’ny 22 Oktobra 1844, i Jaona dia nolazaina hamela ny kianja ka “aza refesina izany, fa nomena ny jentilisa izy, ary ny tanàna masina dia hohitsakitsahiny mandritra ny volana roa amby efa-polo.”
When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.
Rehefa nilazana i Jaona mba handrefy ny “tempoly sy ny alitara ary izay miankohoka ao anatiny,” dia amin’ny tenin’i Daniela toko fahavalo sy andininy fahatelo ambin’ny folo no nilazana azy handrefy ny fitoerana masina sy ny tafika. Raha nilazana i Jaona mba “tsy” hanisa ny arivo roanjato sy enimpolo taona, dia tokony handrefy hatramin’ny 1798 ka hatramin’izay nijoroany tamin’ny 1844 izy. Ny 1798 ka hatramin’ny 1844, raha refesina, dia maneho enina amby efa-polo taona. Ny fiandohan’ireo enina amby efa-polo taona dia tamin’ny 1798, rehefa tanteraka ny “impito” nambaran’i Mosesy hanjo ny taranak’i Isiraely tany avaratra. Ny fiafaran’ireo enina amby efa-polo taona dia tamin’ny 1844, rehefa tanteraka ny “impito” nambaran’i Mosesy hanjo ny taranak’i Isiraely tany atsimo. Ny fandrefesan’i Jaona dia mitovy amin’ny enina amby efa-polo taona. Ny isa enina amby efa-polo dia tandindon’ny tempoly. Hoy Jesosy: ravao ity tempoly ity, ary hatsangako indray ao anatin’ny telo andro izany; nefa ny Jiosy mpanohitra hevitra dia nilaza fa enina amby efa-polo taona no nanorenana ny tempoly.
Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–21.
Jesosy namaly ka nanao taminy hoe: Ravao ity tempoly ity, ary amin’ny hateloana no hananganako azy indray. Dia hoy ny Jiosy: Enina amby efa-polo taona no nanaovana ity tempoly ity, ka ianao va hanangana azy amin’ny hateloana? Fa ny tempolin’ny tenany no nolazainy. Jaona 2:19–21.
Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.
Jesosy dia nandray ny nofo tahaka an’i Adama taorian’ny fahalavoan’i Adama, mbamin’ny fahasimbana nolovaina rehetra tao aminy, mba hanome ohatra antsika, mba hahafahantsika mandresy tahaka ny nandreseny. Araka ny tenin’ny vavolombelona roa, ny mampianatra fa ny nofon’i Kristy dia tsy nitondra ny fahasimbana nolovaina nandritra ny efa-jato arivo taona nanaovan’ny ota ny heriny, dia fampielezana ny divain’i Babylona; fa ny fampianarana hoe Kristy dia tsy nandray ireo fahalemena nolovaina ireo dia foto-pampianarana fototra ao amin’ny Katolisisma.
And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.
Ary ny fanahy rehetra izay tsy manaiky fa Jesosy Kristy dia tonga tamin’ny nofo dia tsy avy amin’Andriamanitra; ary izany no fanahin’ny antikristy, izay efa renareo fa ho avy; ary ankehitriny aza dia efa eo amin’izao tontolo izao izany. 1 Jaona 4:3.
For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.
Fa maro ny mpamitaka no efa niditra tamin’izao tontolo izao, dia ireo izay tsy manaiky fa Jesosy Kristy dia tonga tamin’ny nofo. Izy no mpamitaka sy antikristy. 2 Jaona 1:7.
The temple of Christ’s body was the temple of every human being’s body.
Ny tempolin’ny tenan’i Kristy dia ny tempolin’ny tenan’ny olombelona rehetra.
“Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.
“I Kristy dia tsy tao anatin’ny toe-javatra tsara tahaka izay nananan’i Adama tao amin’ilay efitra lao, mba hahazaka ny fakam-panahin’i Satana, araka ny tamin’ny nanandramana an’i Adama tao Edena. Ny Zanak’Andriamanitra dia nanetry ny Tenany ka nandray ny toetran’olombelona, rehefa avy nivezivezy sy nanalavitra an’i Edena nandritra ny efatra arivo taona ny taranak’olombelona, sy niala tamin’ny toetrany voalohany izay fahadiovana sy fahitsiana. Ny ota dia efa namela ny diany mahatsiravina teo amin’ny taranak’olombelona nandritra ny taonjato maro; ary ny fahasimbana ara-batana sy ara-tsaina ary ara-pitondrantena dia nanjaka eran’ny fianakavian’olombelona.
“When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.
“Raha nanafihan’ilay mpaka fanahy an’i Adama tao Edena, dia tsy mbola nisy pentina ota taminy. Nijoro teo anatrehan’Andriamanitra tamin’ny herin’ny fahatanterahany izy. Ny taova sy ny fahaiza-manao rehetra teo amin’ny maha-izy azy dia samy nivelatra mitovy avokoa, sady voalanjalanja tamim-pirindrana.”
“Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.
“I Kristy, tao amin’ny efitry ny fakam-panahy, dia nijoro teo amin’ny toeran’i Adama hitondra ny fizahan-toetra izay tsy zakany nohatrehina. Eto Kristy no nandresy ho solon’ny mpanota, efa-taona arivo taorian’ny niodinan’i Adama niala tamin’ny fahazavan’ny fonenany. Tafasaraka tamin’ny fanatrehan’Andriamanitra, ny taranak’olombelona dia nihataka hatrany, isaky ny taranaka nifandimby, lavitra kokoa tamin’ny fahadiovana, fahendrena, ary fahalalana tany am-boalohany izay nananan’i Adama tao Edena. Kristy no nitondra ny fahotan’ny taranaka sy ny fahalemeny araka izay nisy azy tamin’ny fotoana nahatongavany teto an-tany hanampy ny olombelona. Ho an’ny taranaka, nitondra teo aminy ny fahalemen’ny olona lavo, dia tsy maintsy niatrika ny fakam-panahin’i Satana tamin’ny lafiny rehetra izay hamelezana ny olona Izy.” Selected Messages, boky 1, 267, 268.
In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.
Ao amin’ny toko faharoa ao amin’ny Jaona, Kristy dia niresaka ny amin’ny tenany ho tempoly, ary ilay tempoly-tenany dia an’ny olombelona iray mitondra ny fahalòvana vokatry ny fahalemena niangona nandritra ny efatra arivo taona. Ny tempolin’olombelona izay noresahin’i Kristy dia voaforona amin’ny krômôzôma enina amby efapolo. Rehefa niakatra tany Sinay i Mosesy handray ny lalàna sy ny toromarika ho amin’ny fananganana ny tempoly, dia teo an-tendrombohitra enina amby efapolo andro izy. Ezekiela dia manondro an’i Kristy mametraka ny tempoliny eo “afovoan” ireo hazo roa. Ny fe-potoana hatramin’ny fiafaran’ireo fito fotoana an’ny fanjakana avaratra sy ny fanjakana atsimo izay nasaina nofaranan’i Jaona dia enina amby efapolo taona, ary izany no naneho ny “afovoany” na ny fe-potoana eo anelanelan’ny 1798 sy 1844. Tao anatin’ireo enina amby efapolo taona ireo, Jesosy dia nanorina ny tempoly ara-panahy izay hodioviny tampoka rehefa tonga Izy amin’ny maha iraky ny fanekena Azy. Amin’ny maha iraky ny fanekena Azy, dia hosoratany eo amin’ny fon’ny olony ny lalàny. Izany lalàna izany dia asehon’ny vato fisaka roa. Ny vato fisaka voalohany dia manana didy efatra, ny vato fisaka faharoa dia manana didy enina. Rehefa atambatra izy ireo dia maneho ny isa enina amby efapolo.
The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.
Ang pagpupulong sa espirituwal na Israel mula 1798 hanggang 1844 ay kumakatawan sa pagpupulong sa espirituwal na Israel, ngunit kumakatawan din ito sa pagtatatag ng isang templo.
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
Rehefa manatona Azy ianareo, dia Ilay vato velona, izay nolavin’ny olona tokoa, nefa voafidin’Andriamanitra sady sarobidy; ary ianareo koa, tahaka ny vato velona, dia aorina ho trano ara-panahy, ho fisoronana masina, mba hanatera fanatitra ara-panahy, ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy.
Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.
Koa voasoratra ao amin’ny Soratra Masina hoe: Indro, mametraka ao Ziona vato fehizoro lehibe Aho, voafidy sady sarobidy; ary izay mino Azy dia tsy ho menatra.
Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.
Koa aminareo izay mino, dia sarobidy Izy; fa ho an’izay tsy manaiky kosa, “ny vato izay nolavin’ny mpanao trano, dia io no tonga fehizoron’ny trano,” ary “vato mahasolafaka” sy “vatolampy mampianjera” ho an’izay tafintohina amin’ny teny, satria tsy manaiky izy; ary ho amin’izany indrindra koa no nanendrena azy.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4–10.
Fa ianareo kosa dia taranaka voafidy, fisoronam-panjaka, firenena masina, vahoaka navahany ho Azy, mba hanehoanareo ny fiderana Ilay niantso anareo hiala tamin’ny maizina ho amin’ny fahazavany mahagaga; ianareo izay taloha dia tsy firenena, fa ankehitriny dia vahoakan’Andriamanitra; izay tsy nahazo famindram-po taloha, fa ankehitriny kosa efa nahazo famindram-po. 1 Petera 2:4–10.
The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”
Ny tempoly izay naorina nanomboka tamin’ny 1798 ka hatramin’ny 1844 dia ahitana antokon’olona izay “voatendry” ho amin’ny tsy fankatoavana. Niseho izany tsy fankatoavany izany tamin’ny fandavany ny “impito,” ny “vato fehizoro,” dia “ilay vato nolavin’ny mpanao trano,” izay “vatolampy mahatafintohina” sy “vato mahasolafaka.”
The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.
Ny antokon’olona izay “nofidin’Andriamanitra” no nahafantatra ilay “vato” izay “nolavin’ny olona” ho ilay “vato velona,” ary ho ilay “vato” izay “nofidin’Andriamanitra, sady” “sarobidy.” Ireo “nofidin’Andriamanitra,” dia ilay “tarana-mboafidy” izay “taloha” dia “tsy firenena, fa” avy eo kosa dia ho tonga “vahoakan’Andriamanitra.” Rehefa nangonin’Andriamanitra ireo hazo roa, dia nentiny nivoaka avy tamin’ny “jentilisa” izy ireo. Ho tonga vahoakany izy ireo rehefa nampiraisin’Andriamanitra ho iray ireo firenena roa nandritra ny enina amby efapolo taona, hatramin’ny 1798 ka hatramin’ny 1844.
There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.
Misy fototra iray ihany, ary Jesosy Kristy no izany fototra izany; nefa ilay “vato mahatafintohina” izay fototry ny tantara nolavin’ireo tsy nanaiky, dia ny “fito heny” an’i Mosesy. Rehefa nolavina tamin’ny 1863 ny “fito heny”, dia fandavana an’i Jesosy Kristy izany.
The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.
Ny loviam-pitenenana angano izay manatsoaka hevitra fa ny fanadiovana ny fitoerana masina izay nanomboka tamin’ny 22 Oktobra 1844 dia fahatanterahan’ny faminaniana momba ny roa arivo sy telon-jato taona ihany, dia mampiseho fitoerana masina foana, fitoerana masina tsy misy antokony, fanjakana tsy misy olom-pirenena. Tsy misy tanjona ho an’ny fitoerana masina nomen’ny tsindrimandry, izay ambony laharana kokoa, noho izay nolazain’Andriamanitra fa tanjon’ny fitoerana masina.
And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.
Ary aoka hanao fitoerana masina ho Ahy izy; mba hitoerako eo aminy. Eksodosy 25:8.
In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.
Ao amin’ny Soratra Masina, ny fitoeran’Andriamanitra dia ampifandraisina mandrakariva amin’ny olony, izay tafiny. Ny tehina roa ao amin’i Ezekiela, izay amantarana firenena roa, dia tokony ho tonga firenena iray, ary ny fitoeran’Andriamanitra dia ho eo afovoan’izy ireo. Ny fanodinkodinana ny fanontaniana ao amin’ny andininy faha-telo ambin’ny folo ao amin’ny Daniela toko faha-valo, mba hanafenana izay tena anontanian’ilay fanontaniana, dia miaraka amin’izany koa fandavana ilay “olomasina iray” ao amin’ny andininy faha-telo ambin’ny folo, izay nangatahana hamaly ilay fanontaniana.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Dia nandre olona masina iray niteny aho; ary nisy olona masina iray hafa nilaza tamin’ilay olona masina izay niteny hoe: Mandra-pahoviana no haharetan’ny fahitana momba ny fanatitra isan’andro sy ny fandikan-dalàna mampaharingana, ka hanolorana ny fitoerana masina sy ny antokon’olona mba hohitsakitsahina? Ary hoy izy tamiko: Hatramin’ny roa arivo sy telon-jato andro; dia hodiovina ny fitoerana masina. Daniela 8:13, 14.
The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.
Ilay olombelona any an-danitra izay nanontaniana dia antsoina hoe “ilay olo-masina anankiray,” ary io fomba fiteny io dia nadika avy amin’ny teny hebreo hoe “Palmoni”, izay midika hoe ilay mpanisa mahagaga, ilay mpanisa ny zava-miafina. Ao amin’io andalan-teny io, izay andry afovoany sy fototry ny Advantisma, i Kristy dia maneho ny tenany ho ilay mpanisa mahagaga. Ataony izany indrindra eo amin’ny toerana anambarany ny fifandraisan’ny faminaniana lava indrindra momba ny fotoana ao amin’ny Baiboly sy ny faminaniana momba ny fotoana amin’ny roa arivo sy telon-jato andro koa. Ny faminaniana lava indrindra momba ny fotoana dia ny fianianan’i Mosesy, dia ny fito heny ao amin’ny Levitikosy enina amby roapolo. Izany no faminaniana manondro ny fanaparitahana sy fanandevozana ny trano roa amin’ny Isiraely, izay faritana ho ilay “tafika” izay ho voahitsakitsaka ao amin’ny andininy faha-telo ambin’ny folo, raha ny andininy faha-efatra ambin’ny folo kosa no manondro ny faminaniana momba ny fanitsakitsahana ny fitoerana masina. Samy tanteraka tamin’ny 22 Oktobra 1844 ireo faminaniana roa ireo, rehefa nangonin’ilay mpitondratena avy any Zarefata ny kitay roa ho an’ny afon’ilay iraky ny fanekena.
When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.
Rehefa nolavin’ny Advantisma ilay fahamarinana voalohany indrindra momba ny fotoana ara-paminaniana izay notarihin’ny anjely ho takatr’i William Miller, dia nanajamba ny tenany izy ireo. Tamin’ny 1856, tamin’ny alalan’ireo lahatsoratra valo nosoratan’i Hiram Edson, dia niezaka hampitombo ny fahazavan’ny fito heny i Palmoni, nefa tsy nisy vokany izany. Nolavin’izy ireo ny hafatra ho an’i Laodikia, ary nekeny ireo fisehoana dimy mahafaty an’i Laodikia, ka tamin’izany no nanondroany ny tenany ho ireo virijina adala dimy.
The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.
Ny dimy amby enimpolo taona ao amin’ny Isaia toko fahafito, izay manondro ny 742 tal. J.K., 723 tal. J.K. ary 677 tal. J.K. eo am-piandohany, dia naverina indray tao amin’ny tantara famaranana tamin’ny 1798, 1844 ary 1863. Io tantara famaranana io dia asehon’ny fanangonana ireo tehina roa ao amin’ny Ezekiela toko fahafito amby telopolo, ary ilay mpitondratena tao Sarepta (araka ny iantsoana azy amin’ny teny Grika ao amin’ny Testamenta Vaovao), no tantaran’Andriamanitra amin’ny fanorenana fifandraisana amin’ny fanekena miaraka amin’ny Isiraely ara-panahy ao amin’ny Joda ara-panahy (ny tany be voninahitra) nandritra ny tantaran’ny fanjakana fahenina amin’ny faminanian’ny Baiboly. Izany tantara izany, satria izy no faran’ny faminaniana ny amin’ny dimy amby enimpolo taona, dia maneho koa ny fiandohan’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo. Eo am-piandohan’ny fanjakana fahenina amin’ny faminanian’ny Baiboly, ny fanakambanana tehina roa dia maneho an-tsary ny famaranan’ny fanjakana fahenina amin’ny faminanian’ny Baiboly. Ao anatin’izany tantara izany no misy tantara mifanindran-dalana momba ny tandroky ny Protestantisma sy ny tandroky ny Repoblikanisma.
Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.
Amin’ny lafiny faminaniana, ny fahefana, na tandroka, na firenena, na fanjakana, na mpanjaka, na loha dia tandindona azo ifanakalozana, arakaraka ny teny manodidina izay ampiasana azy. Ireo tandindona rehetra ireo koa dia manondro ny hazo roa izay ambaran’i Ezekiela ho firenena roa. Tamin’ny fiandohan’ny tantara ara-paminanian’ilay bibidia avy amin’ny tany, dia nangonina ho firenena iray, na tandroka iray, ilay tandroka protestanta. Ary amin’ny faran’izany tantara izany indrindra, ilay tandroka Repoblikana dia hiaraka amin’ny tandroky ny Protestantisma nihemotra mba hahatonga firenena iray. Izany firenena izany dia ho sary ho an’ilay bibidia avy amin’ny ranomasina ao amin’ny Apokalypsy toko fahatelo ambin’ny folo. Ara-dalàna, raha mandà tsy hahita ny fijoroana vavolon’ny ozon’ny impito isika (izay notanterahina tamin’ny trano roan’ny Isiraely ara-bakiteny), dia azo antoka fa tsy ho afaka hahita ny fomba nahatonga ireo trano roa ara-bakitenin’ny Isiraely fahiny ho firenen’ny Isiraely ara-panahy tamin’ny 1844 isika. Raha tsy afaka mahita izany tantara izany isika, dia tena “tsy mahalala na inona na inona” mihitsy momba ny fomba anondroan’izany tantara izany, teo am-piandohan’i Etazonia, ny tantara any amin’ny farany, rehefa mamerina ny fizotry ny fanangonana sy ny fampiraisana naseho tany am-piandohana tamin’ilay tandroka protestanta ilay tandroka Repoblikana.
We will continue to consider these truths in the next article.
Hodinihintsika hatrany ireo fahamarinana ireo ao amin’ny lahatsoratra manaraka.