In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.
Tao amin’ilay lahatsoratra teo aloha dia namaritra an’i Elia ho tandindona isika. Mifanaraka amin’ny fitsipik’i William Miller, ny “tandindona” dia mety hanana heviny mihoatra ny iray. Koa izany, Elia amin’ny maha-tandindona azy dia mety haneho koa ny ampahany iray amin’ilay tandindona roa sosona an’i Elia sy Mosesy. Ilay tandindona roa sosona an’i Elia sy Mosesy dia mamakivaky ny bokin’ny Apokalypsy manontolo, ary ny tsy fahazoana antoka ny amin’izay asehon’io tandindona roa sosona io dia midika ho tsy fahazoana antoka ny amin’ilay hafatra ao amin’ny bokin’ny Apokalypsy izay voavaha tombo-kase mialoha indrindra ny hifaranan’ny fotoam-pahasoavana. Noho izany antony izany, dia hodinihintsika manokana ankehitriny ny toetra ara-paminaniana sasany izay amantarana ny tandindon’i Elia.
We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.
Manana vavolombelona fototra telo isika hanorenana ireo toetra ara-paminaniana ireo. Ireo vavolombelona ireo dia ny mpaminany Elia, Jaona Mpanao Batisa, ary William Miller, izay ambaran’ny fanahy nanentana fa tandindona azo ifanakalozana.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“An’arivony no voatarika handray ny fahamarinana notorin’i William Miller, ary natsangana ireo mpanompon’Andriamanitra tamin’ny fanahy sy ny herin’i Elia mba hanambara ny hafatra. Tahaka an’i Jaona, ilay mpialoha lalana an’i Jesosy, ireo izay nitory ity hafatra manetriketrika ity dia nahatsapa ho voatery hametraka ny famaky eo amin’ny fakan’ny hazo, sy hiantso ny olona hamoa voa mendrika ny fibebahana. Ny fanambarany dia natao hanaitra sy hisy fiantraikany mahery eo amin’ireo fiangonana ary hampiseho ny tena toetrany. Ary raha nanakoako ilay fampitandremana manetriketrika mba handositra ny fahatezerana ho avy, maro tamin’ireo izay niray tamin’ny fiangonana no nandray ilay hafatra manasitrana; hitany ny fihemorany, ary tamin’ny ranomaso mangidy noho ny fibebahana sy ny fijalian’ny fanahy lalina dia nanetry tena teo anatrehan’Andriamanitra izy. Ary raha nitoetra teo aminy ny Fanahin’Andriamanitra, dia nanampy tamin’ny fampanakoakoana ilay antso izy hoe: ‘Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny andro fitsarany.’” Early Writings, 233.
Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.
I Elia, i Jaona Mpanao-batisa ary i Miller dia samy nomena fanahy manokana izay nitarika sy namaritra ny asany. Ny fijoroany ho vavolombelona dia “natao hanaitra sy hisy fiantraikany mahery amin’ny fiangonana ary hampiseho” ny “toetra tena izy” nananan’ireo fiangonana ireo. Na tamin’ny andron’i Ahaba izany, na tamin’ny andron’i Jaona Mpanao-batisa, na tamin’ny andron’i William Miller, dia samy nanana fahajambana laodikeana lalina sy maizina tokoa ireo fiangonana noresahin’izy ireo, ka nila ho mivantana tahaka ny fametrahana “famaky eo amin’ny fakan-kazon’ny hazo” ny hafatra. Tafiditra tao anatin’izany ny fanambarana ny famaranana ny fotoam-pahasoavana, izay tamin’ny an’i Jaona Mpanao-batisa dia ny fampitandremana ny amin’“ny fahatezerana” izay “ho avy.” Ny hafatr’i Miller, izay nitory hoe: “Matahora an’Andriamanitra ka omeo voninahitra Izy; fa tonga ny ora fitsarany,” dia fampitandremana momba ny fahatezerana ho avy koa.
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 148.
“Nisandratra tahaka ny trompetra ny feon’i Jaona. Ny iraka nanirahana azy dia hoe: ‘Ambarao amin’ny oloko ny fahadisoany, ary amin’ny taranak’i Jakoba ny fahotany’ (Isaia 58:1). Tsy nahazo fianarana avy tamin’olombelona izy. Andriamanitra sy ny zavaboary no mpampianatra azy. Nefa nilaina ny iray hanomana ny lalana eo anatrehan’i Kristy, izay sahy hampandre ny feony tahaka ny mpaminany fahiny, miantso ny firenena efa simba hibebaka.” Selected Messages, boky 2, 148.
Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.
Nandidy i Elia fa ny taranany dia hifidy amin’izany andro izany na hanompo an’Andriamanitra izy na an’i Bala, ary tsy namaly na dia teny iray aza izany taranaka izany, izay mitovy amin’ny fisafidianana an’i Bala.
“Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.
“Tsy mbola nisy fotoana nila fampitandremana sy fananarana mahatoky kokoa, ary fifampitondrana akaiky sy mahitsy kokoa, noho izao fotoana izao indrindra. Nidina i Satana amin-kery lehibe, satria fantany fa fohy ny androny. Tondrahany angano mahafinaritra izao tontolo izao, ary tian’ny vahoakan’Andriamanitra ny handre zavatra malefaka lazaina aminy. Tsy ankahalaina ny ota sy ny heloka. Naseho tamiko fa tsy maintsy manao ezaka mafimafy kokoa sy hentitra kokoa ny vahoakan’Andriamanitra mba hanosehana hiverina ny haizina mananontanona. Ilaina ankehitriny mihoatra noho ny teo aloha ny asa akaikin’ny Fanahin’Andriamanitra. Tsy maintsy esorina ny fahadalana manembantsembana. Tsy maintsy mifoha isika hiala amin’ny torimaso lalina izay hitondra ho amin’ny fandringanana antsika, raha tsy toherintsika izany. Manana hery lehibe mifehy ny saina i Satana. Misy loza mitatao amin’ny mpitory sy ny vahoaka mba ho hita fa eo anilan’ny herin’ny haizina izy. Tsy misy izao antsoina hoe fijoroana tsy miandany izao. Isika rehetra dia mazava tsara fa na miandany amin’ny marina, na miara-dia amin’ny ratsy. Hoy Kristy: ‘Izay tsy momba Ahy dia manohitra Ahy; ary izay tsy miara-manangona amiko dia manahaka.’” Testimonies, volume 3, 327.
John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.
I Jaona dia niantso ilay “firenena nihemotra” tamin’ny androny hoe “taranaky ny menarana.” Ny Millerita kosa, tamin’ny farany, dia namantatra fa ny firenena nihemotra tamin’ny androny dia ireo zanakavavin’i Babylona. Na Elia, na Jaona, na i Miller, dia samy tsy teolojiana avokoa izy telo lahy. Izy rehetra dia nantsoina avy tamin’ny fiainana tsotra andavanandro.
“The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).
“Ang kamatuoran ingon sa anaa kang Jesus, maingon sa gimantala Niya sa dihang Siya gitabonan sa samag-unlan nga panganod, mao ang pagkamatuod ug kamatuoran niining atong panahona, ug sa pagkatinuod magabag-o sa hunahuna sa modawat sama sa pagbag-o niini sa mga hunahuna kaniadto. Gipahayag ni Cristo, ‘Kon sila dili mamati kang Moises ug sa mga Manalagna, dili usab sila mapatoo, bisan pa may usa nga mabanhaw gikan sa mga patay.’ (Lucas 16:31).”
“As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.
“Amin’ny maha-vahoaka antsika, dia tsy maintsy manomana ny lalan’ny Tompo isika, eo ambanin’ny fitarihana fara tampon’ny Fanahy Masina, ho amin’ny fielezan’ny filazantsara amin’ny fahadiovany. Ny onin’ny rano velona dia tsy maintsy hihalalina sy hihalehibe eo amin’ny fandehany. Any amin’ny saha rehetra, na akaiky na lavitra, dia hisy olona hantsoina hiala amin’ny fangady, sy amin’ireo asa fivelomana ara-barotra mahazatra kokoa izay mibahana betsaka ny saina, ka hampianarina izy ireo miaraka amin’ny olona efa nanana fanandramana—olona izay mahatakatra ny fahamarinana. Amin’ny alalan’ny asa mahagaga indrindra ataon’Andriamanitra, dia hesorina ireo tendrombohitry ny fahasarotana ka hariana any an-dranomasina. Aoka isika hiasa tahaka ireo izay efa niaina ny herin’ny fahamarinana araka izay ao amin’i Jesosy.”
“There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.
“Amin’izao fotoana izao dia hisy andian-javatra hiseho izay hampiharihary fa Andriamanitra no Tompon’ny toe-draharaha. Hotorina amin’ny fiteny mazava sady tsy azo iadian-kevitra ny fahamarinana. Ireo izay mitory ny fahamarinana dia hiezaka haneho ny fahamarinana amin’ny fiainana voalamina tsara sy ny fitondran-tena araka an’Andriamanitra. Ary raha manao izany izy, dia ho tonga mahery amin’ny fiarovana ny fahamarinana sy amin’ny fanomezana azy ny fampiharana azo antoka izay nomen’Andriamanitra azy.”
“When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.
“Rehefa ny olona, izay nahafantatra sy nampianatra ny fahamarinana, no mivily ho amin’ny fahatakarana maha-olona, ka mamelatra amin’ny saina voafitaka ny loviany manokana feno angano, dia izao no fotoana lehibe indrindra ho an’ireo izay efa niasa indray mandeha tamin’ny asa fitoriana ny filazantsara, nefa voasarika ho amin’ny fitantanana trano fisakafoana, fivarotana sakafo, ary sampan’asa ara-barotra hafa, mba hiditra amin’ny filaharana, handinika tsara ny Baiboliny, ary hitondra eny an-tanany ny tenin’Andriamanitra, ka hizara ny fahamarinan’ny Baiboly, dia ny sakafo ara-panahy, amin’ny fiaraha-miasa amin’ny anjely avy any an-danitra. Izao asa izao ankehitriny dia miantso mafy mpiasa voatendrin’Andriamanitra. Dia hiteny amin’ny tendrombohitra misy fahasahiranana ny Tsitoha hoe: Mifindrà ianao ka mianjerà any an-dranomasina.” Paulson Collection, 73, 74.
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
I Elia, Jaona, ary i Miller dia lehilahy izay voantso avy tamin’ireo “asa” “mahazatra kokoa,” ka noho izany dia misolo tena izany, satria “ireo lehilahy” izay nampianatra ny fahamarinana fahiny dia niafara tamin’ny “fiviliana ho amin’ny fahalalan’olombelona, ka mizara ho an’ireo saina voafitaka ny loviany feno angano noforoniny.” Ireo lehilahy tsotra izay voantso dia hanome “ny fampiharana azo antoka” ny faminaniana ara-Baiboly araka “izay nomen’Andriamanitra azy.” Indroa, ao amin’ilay andalan-teny, no nanondroan-dRahavavy White ny “tendrombohitra” ho “tendrombohitry ny fahasarotana.” Tafiditra tao amin’ny asan’ireo lehilahy ireo ny fanetren-tena “ny tendrombohitra rehetra.” Ny asa tanterahin’ireo lehilahy tsotra izay voantso hiala amin’ny fangadin’ny toe-piainana manetry tena dia maneho ny asan’ny famantarana ny fomba fiasa ara-Baiboly marina mifanohitra amin’ireo lovia feno angano olombelona izay zarain’ireo teolojiana tamin’izany andro izany.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Ny asan’i Jaona Mpanao-batisa, sy ny asan’ireo izay amin’ny andro farany mivoaka amin’ny fanahy sy ny herin’i Elia mba hanaitra ny vahoaka hiala amin’ny tsy firaharahiany, dia mitovy amin’ny lafiny maro. Ny asany dia tandindon’ny asa izay tsy maintsy atao amin’izao vanim-potoana izao. Ho avy fanindroany Kristy hitsara izao tontolo izao amin’ny fahamarinana. Ireo irak’Andriamanitra izay mitondra ny hafatra fampitandremana farany homena an’izao tontolo izao dia tsy maintsy manomana ny lalana ho an’ny fiavian’i Kristy fanindroany, tahaka ny nanomanan’i Jaona ny lalana ho an’ny fiaviany voalohany. Amin’ity asa fanomanana ity, ‘ny lohasaha rehetra hasandratra, ary ny tendrombohitra sy ny havoana rehetra haetry; ny melomeloka hatao mahitsy, ary ny tany mikitoantoana hatao lemaka’ fa haverina indray ny tantara, ary indray mandeha koa ‘haseho ny voninahitry ny Tompo, ary ny nofo rehetra hiara-mahita izany; fa ny vavan’i Jehovah no efa niteny.’” Southern Watchman, 21 Martsa 1905.
The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.
Ny toetra mampiavaka ireo mpanavao telo izay nofaritan’i Isaia dia izao: hasandratra ny lohasaha rehetra, haetry ny tendrombohitra rehetra, hahitsy ny mivilana, ary hohamarinina ny toerana mikitoantoana. Ny lalan’ny Tompo izay voaomana amin’ny fanandratana ny lohasaha, fampietrena ny tendrombohitra, fanitsiana ny mivilana ary fanamarihana ny toerana mikitoantoana dia ny lalana fahiny.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Ny feon’izay miantso mafy any an-efitra hoe: Amboary ny lalan’i Jehovah, ataovy mahitsy any an-tani-hay ny lalambe ho an’Andriamanitsika. Ny lohasaha rehetra hasandratra, ary ny tendrombohitra sy ny havoana rehetra haetry; ny melomelo dia ho tonga mahitsy, ary ny tany mikitoantoana ho tonga lemaka; Ary haseho ny voninahitr’i Jehovah, ka ny nofo rehetra hiara-mahita izany; fa ny vavan’i Jehovah no niteny. Isaia 40:3–5
When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.
Rehefa nanontanian’ny Jiosy tia ady hevitra i Jaona Mpanao Batisa raha izy no Elia ho avy, dia namaly izy fa tsy izany; nefa avy eo dia nanondro ny tenany ho ilay resahin’ny andalan-teny ao amin’i Isaia izy.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.
Ary izao no filazana nataon’i Jaona, raha ny Jiosy naniraka mpisorona sy Levita avy tany Jerosalema hanontany azy hoe: Iza moa ianao? Dia niaiky izy ka tsy nandà; fa niaiky hoe: Tsy izaho no Kristy. Ary nanontaniany izy hoe: Ahoana ary? Elia va ianao? Dia hoy izy: Tsy izy aho. Ilay mpaminany va ianao? Dia namaly izy hoe: Tsia. Ary hoy ireo taminy: Iza ary ianao? mba hahafahanay mamaly izay naniraka anay. Inona no lazainao ny amin’ny tenanao? Hoy izy: Izaho no feon’ny iray miantso any an-efitra hoe: Ahitsio ny lalan’ny Tompo, araka ny nolazain’Isaia mpaminany. Jaona 1:19–23.
The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.
Ny fanomanana ny “lalan’ny Tompo” dia manondro ny fomba fiasa izay notarihin’ny anjely an’i Miller hahatakatra sy hampihatra, mba hanomanana ny fahatakarana ara-Baiboly ny “lalana” izay tokony hizoran’ny olona. Ny “tendrombohitra” rehetra dia tokony haetry, satria ny tendrombohitra ao amin’ny faminaniana ara-Baiboly dia maneho fahamarinana izay, raha vao jerena, dia toa sarotra loatra takarina. Mba hahatakarana ilay tendrombohitra masina be voninahitra ao amin’ny Daniela toko faha-iraika ambin’ny folo andininy faha-dimy amby efapolo, izay ezahin’ny mpanjakan’ny avaratra ho resena, dia tsy maintsy fantarina aloha ilay tendrombohitra masina be voninahitra ara-bakiteny ao Jerosalema, izay mamaritra ara-paminaniana ilay tendrombohitra masina be voninahitra ara-panahy. Mba hanazavana ilay tendrombohitra izay antsoina hoe Armagedona, izay midika hoe tendrombohitry Megido, dia tsy maintsy mankany amin’i Megido ara-bakiteny ny olona. Ny fahasarotana ara-paminaniana izay aseho ho sarotra dia esorina rehefa ampiharina ilay foto-kevitra fa ny fiandohan’ny zavatra iray dia maneho ny fiafaran’izany zavatra izany.
The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.
Ny fomba fiasa asehon’i Isaia sy tononin’i Jaona ary apetrak’i Miller dia manandratra ny lohasaha rehetra. Na ilay “lohasahan’ny fahitana” ao amin’ny Isaia toko faha-roapolo amby roa, na ilay “lohasahan’ny taolana maina” ao amin’i Ezekiela, na ilay “lohasahan’i Josafata” ao amin’ny bokin’i Joela, dia ny fomba fiasa izay miorina amin’ny fahatakarana marina ny toetran’i Kristy, araka ny aseho Azy ho Palmoni, Ilay Mpanisa Mahagaga, ao amin’ny tantara Millerita, na koa ho Alfa sy Omega, ilay mpandinika fiteny mahagaga, ao amin’ny tantarantsika, no manandratra ireo fahamarinana ara-paminaniana izay aseho ao amin’ny “lohasaha” ao amin’ny Tenin’Andriamanitra.
The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.
Ny zavatra miolikolika izay hatao mahitsy sy ny toerana marokoroko izay hatao lemaka dia maneho ny asa fanitsiana ny fomba amam-panao sy ny lovantsofina izay ampiasain’ny fisoronana Laodiseana hanohanana ny lovia voaloton’izy ireo feno angano. Ny asan’i Elia dia voafaritra mazava ho misolo tena ny fomba fiasa ara-Baiboly marina, mifanohitra amin’ny anganon’ny teolojiana sy ny mpisorona. Izany asa izany dia tanterahin’ny “olona tsotra”, fa tsy ny mpisorona sy ny teolojiana nahita fianarana. Ao anatin’ny toetra ara-paminaniana an’ireo vavolombelona telo ireo dia hita koa ny zava-misy tsotra fa ny Elia ho avy dia ho lehilahy iray.
That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.
Tsy dia mety ho zava-poana izany fanamarihana izany, kanefa, raha mikatsaka ny hanohana ny anganonganon-dry zareo ireo teolojian’ny Advantisma, dia nalainy ny andalana iray avy amin’i Rahavavy White, izay itenenany amin’ny fotoam-piteny milaza ny ho avy momba ny lehilahy iray izay ho avy amin’ny fanahy sy ny herin’i Elia, dia ampian’izy ireo ny anganonganon’izy ireo manokana ho fanazavana, ary miziriziry izy ireo fa i Rahavavy White no noteneniny.
“Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
“Tsy maintsy tanteraka ny faminaniana. Hoy ny Tompo: ‘Indro, Izaho maniraka anareo Elia mpaminany alohan’ny hahatongavan’ny andro lehibe sy mahatahotra an’i Jehovah.’ Hisy olona ho avy amin’ny fanahy sy ny herin’i Elia, [Jereo ny tovana.] ary rehefa miseho izy, dia mety hiteny ny olona hoe: ‘Tena mafana fo loatra ianao, tsy mandika ny Soratra Masina amin’ny fomba araka ny tokony ho izy ianao. Avelao aho hilaza aminao ny fomba hampianarana ny hafatrao.’”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.
“មានមនុស្សជាច្រើនដែលមិនអាចបែងចែកបានរវាងកិច្ចការរបស់ព្រះ និងកិច្ចការរបស់មនុស្ស។ ខ្ញុំនឹងប្រាប់សេចក្តីពិត ដូចដែលព្រះទ្រង់ប្រទានឲ្យខ្ញុំ ហើយឥឡូវនេះខ្ញុំសូមនិយាយថា បើអ្នករាល់គ្នានៅតែបន្តរកកំហុស ហើយមានវិញ្ញាណនៃការខ្វែងគំនិត នោះអ្នករាល់គ្នានឹងមិនដែលស្គាល់សេចក្តីពិតឡើយ។ ព្រះយេស៊ូវមានព្រះបន្ទូលទៅកាន់សិស្សរបស់ទ្រង់ថា ‘ខ្ញុំនៅមានសេចក្តីជាច្រើនទៀតដែលត្រូវប្រាប់អ្នករាល់គ្នា ប៉ុន្តែឥឡូវនេះអ្នករាល់គ្នាពុំអាចទ្រាំទ្របានទេ។’ ពួកគេមិនស្ថិតនៅក្នុងសភាពដែលអាចយល់តម្លៃនៃអ្វីៗដ៏វិសុទ្ធ និងដ៏អស់កល្បជានិច្ចបានឡើយ; ប៉ុន្តែព្រះយេស៊ូវបានសន្យាថា នឹងចាត់ព្រះវិញ្ញាណជាព្រះជំនួយមក ដែលទ្រង់នឹងបង្រៀនពួកគេអំពីគ្រប់ការទាំងអស់ ហើយនឹងរំឭកពួកគេពីគ្រប់សេចក្តីទាំងអស់ ដែលទ្រង់បានមានព្រះបន្ទូលប្រាប់ពួកគេ។”
“Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.
“Ry rahalahy, tsy tokony hametraka ny fiankinantsika amin’ny olona isika. ‘Ajanony ny amin’ny olona, izay ao am-bavorony ny fofonainy; fa inona moa no maha-izy azy ka hoheverina?’ Tsy maintsy ahantona amin’i Jesosy ny fanahinareo tsy manan-kery. Tsy mendrika antsika ny hisotro amin’ny loharanon’ny lohasaha, raha misy loharano any an-tendrombohitra. Aoka hiala amin’ny rano mikoriana ambany isika; aoka hankeo amin’ny loharano ambony isika. Raha misy teboka amin’ny fahamarinana izay tsy takatrareo, izay tsy ifanarahanareo, dia diniho, ampitahao ny Soratra Masina amin’ny Soratra Masina, alentoy lalina ao amin’ny toeram-pitrandrahana amin’ny tenin’Andriamanitra ny vatan-kazon’ny fahamarinana. Tsy maintsy apetrakareo eo ambonin’ny alitaran’Andriamanitra ny tenanareo sy ny hevitrareo, esory ny hevitra efa noraisinareo mialoha, ary avelao ny Fanahin’ny lanitra hitarika anareo ho amin’ny fahamarinana rehetra.” Testimonies to Ministers, 475, 476.
“Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:
“Hisy olona ho avy amin’ny fanahy sy ny herin’i Elia: Ireo teny ireo dia nampiharina tamin’ny fomba diso nataon’ny sasany tamin’ny olona iray izay noheverina fa hiseho hitondra hafatra ara-paminaniana taorian’ny fiainana sy ny asan-dRtoa White. Ireo fehintsoratra telo mandrafitra ity lahatsoratra mitondra ny lohateny hoe ‘Aoka ny lanitra hitarika’ ity dia ampahany kely monja amin’ny lahateny iray nataon’i Ellen White tao Battle Creek, Michigan, ny marainan’ny 29 Janoary 1890. Koa satria navoaka tao amin’ny Review and Herald tamin’ny 18 Febroary 1890 izany, dia nitondra ny lohateny hoe ‘Ahoana no hiatrehana foto-pampianarana iray iadiana hevitra.’ Ireo sombiny hafa nalaina avy amin’ity lahatsoratra ity, ary nampiasaina betsaka mba hamenoana pejy sasantsasany amin’ity boky ity, dia hita ao amin’ny pejy 23, 104, 111, 119, 158, 278, ary 386. Ity lahatsoratra ity dia naverina navoaka manontolo ao amin’ny Selected Messages 1:406–416, ary ilay ampahany mandrafitra ny sombiny mitondra ny lohateny hoe ‘Aoka ny lanitra hitarika’ dia hita ao amin’ny pejy 412 sy 413. Rehefa vakina manontolo ilay lahatsoratra dia miharihary fa i Ellen White, tamin’ity fanambarana nataony ity, izay natao herintaona mahery kely taorian’ny Fihaonambe tao Minneapolis tamin’ny vondrona iray tao Battle Creek, dia niresaka momba ny asa fanompoany manokana. Ny sasany dia nanjary nitsikera ny asany. Mariho fa ao amin’ilay fehintsoratra mialoha an’ilay hita ato amin’ity boky ity eo amin’ny pejy 475, dia milaza i Ellen White:”
“‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).
“Tsy maintsy ho tonga eo amin’ny toerana iray isika izay hilevonan’ny fahasamihafana rehetra. Raha mihevitra aho fa manana fahazavana, dia hataoko ny adidiko amin’ny fanolorana izany. Ataovy hoe naka hevitra tamin’ny hafa aho ny amin’ny hafatra izay tian’ny Tompo homeko ny olona, dia mety hihidy ny varavarana ka tsy hahatratra ireo izay nanirahan’Andriamanitra azy ny fahazavana. Raha niditra an-tanànan’i Jerosalema Jesosy, ‘dia nifaly sy nidera an’Andriamanitra tamin’ny feo mahery ny hamaroan’ny mpianatra rehetra noho ny asa lehibe rehetra izay efa hitany; ka nanao hoe: Isaorana anie ny Mpanjaka izay avy amin’ny anaran’ny Tompo; fiadanana any an-danitra, ary voninahitra any amin’ny avo indrindra. Ary ny sasany tamin’ny Fariseo teo amin’ny vahoaka nanao taminy hoe: Mpampianatra ô, teneno mafy ny mpianatrao. Fa Izy namaly ka nanao taminy hoe: Lazaiko aminareo fa, raha mangina ireo, dia hiantso mafy avy hatrany ny vato’ (Lioka 19:37–40).”
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
“Niezaka ny Jiosy hampitsahatra ny fanambarana ny hafatra izay efa voalaza mialoha tao amin’ny tenin’Andriamanitra.”
“Then she makes reference again to her own experience:
“Avy eo izy dia manonona indray ny zavatra niainany manokana:”
“‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.
“‘Ny faminaniana dia tsy maintsy ho tanteraka. Hoy ny Tompo: “Indro, Izaho haniraka ho aminareo an’i Elia mpaminany alohan’ny hahatongavan’ny andro lehibe sy mahatahotra an’i Jehovah” (Malakia 4:5). Misy olona iray ho avy amin’ny fanahy sy ny herin’i Elia, ary rehefa miseho izy, dia mety hiteny ny olona hoe: “Tena mafy loatra ny fireharehanao, tsy adikao araka ny tokony ho izy ny Soratra Masina.”—Selected Messages, boky 1, 412.
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
“Fa ny zavatra niainany manokana no noresahiny dia mazava koa izany avy amin’ny andininy manaraka, izay anambarany hoe:
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
“‘Hilaza ny marina araka izay anomezan’Andriamanitra ahy izany….’” Fanampin-teny ao amin’ny Testimonies to Ministers.
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
Ny zava-misy fa tsy maintsy niresaka sy nanohitra ny anganonganon’ireo teôlôjiana sy mpitarika tamin’ny androny i Ellen White dia tsy manome porofo velively fa nanondro ny tenany ho ilay “lehilahy” izay ho avy amin’ny hoavy amin’ny fanahy sy ny herin’i Elia izy. Aiza ny porofo rehetra momba ireo mpanohitra maro an’i Ellen White tao anatin’ny Advantisma izay nanafika ny fomba fampiharany ny Baiboly? Oviana izy no mba notenenina hoe: “Tsy mandika ny Soratra Masina amin’ny fomba marina ianao”? Mazava fa ambarany fa hisy hetsik’olona amin’ny faran’izao tontolo izao izay homen-kery amin’ny fanahy sy ny herin’i Elia, ary tsy misy fomba ara-drariny hanambarana fa nihevitra izy fa io hetsiky ny antso mafy ataon’ny anjely fahatelo io dia efa nitranga tamin’ny fotoan’androny, nefa izy naminany ny fisehoan’ny herin’i Elia amin’ny hoavy. Ireo teôlôjiana Advantista Laodiseana dia tian’izy ireo hinoan’ny andian’ondriny fa i Ranabavy White dia “nanondro” ny “traikefany manokana” ho fanatanterahana an’i Elia mpaminany izay halefa alohan’ny andro lehibe sy mahatahotra an’i Jehovah.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
Indro, Izaho haniraka an’i Elia mpaminany ho aminareo, alohan’ny hahatongavan’ny andro lehibe sy mahatahotra an’i Jehovah. Malakia 4:5.
One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.
Ny toetra ara-paminaniana iray ananan’i Elia amin’ny maha-tandindona azy dia izao: asehony ny metodôlôjia ara-Baiboly izay manohitra ny angano avoakan’ny fisoronana iray izay mizara anganonganon’ny fanao sy ny lovantsofina. Ny asany amin’ny fanomanana ny lalana (“ity no làlana, mandehana amin’izany”) dia tanterahina amin’ny alalan’ny metodôlôjia ara-Baiboly izay manohitra ny fampianaran’ny fisoronana efa simba. Ary araka ny vavolombelona telo, dia i Elia, Jaona Mpanao Batisa, ary i Miller; miaraka amin’ny fijoroana vavolombelon’i Rahavavy White momba ny fisehoan’i Elia izay mbola ho avy tamin’izany fotoana izany, dia ho lehilahy izy fa tsy vehivavy. Rehefa takatra araka ny tokony ho izy ny metodôlôjian’i Palmoni sy Alpha sy Omega, dia ekena fa tsy fitambaran’ny fitsipika ara-Baiboly fotsiny ho enti-mandika ny Soratra Masina izany, fa dika mitovin’ny toetran’i Kristy, izay voninahiny.
And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.
Ary haseho ny voninahitr’i Jehovah, ary ny nofo rehetra hiara-mahita izany; fa ny vavan’i Jehovah no efa niteny izany. Isaia 40:5.
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
Ny tena toetran’i Kristy mihitsy no asehon’ny fomba fiasa tokony hampiasaina amin’ny fahatakarana ny Teniny, fa Izy no Teny.
“The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.
“Ny lalàn’Andriamanitra ao amin’ny fitoerana masina any an-danitra no ilay fototra lehibe niandohana, ka ny didy voasoratra teo amin’ireo takela-bato sy noraketin’i Mosesy tao amin’ny Pentateoka dia dika marina tsy misy diso nalaina avy aminy. Ireo izay tonga tamin’ny fahatakarana io hevitra lehibe io dia notarihina hahita ny toetra masina sy tsy miova ananan’ny lalàna masina. Hitan’izy ireo, tahaka ny tsy mbola hitany hatrizay, ny herin’izao tenin’ny Mpamonjy izao: ‘Mandra-pahalasan’ny lanitra sy ny tany, dia tsy hisy ho afaka amin’ny lalàna, na dia litera iray na tendron-tsoratra iray akory aza.’ Matio 5:18. Ny lalàn’Andriamanitra, satria fanambarana ny sitrapony sady dika mampiseho ny toetrany, dia tsy maintsy haharitra mandrakizay, ho ‘vavolombelona mahatoky any an-danitra.’ Tsy misy didy iray nofoanana; tsy misy litera iray na tendron-tsoratra iray novana. Hoy ny mpanao Salamo: ‘Mandrakizay, Jehovah ô, ny teninao dia miorina any an-danitra.’ ‘Marina avokoa ny didiny rehetra. Mafy orina mandrakizay doria izy ireny.’ Salamo 119:89; 111:7, 8.” Hery Mifanandrina, 434.
Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.
Tahaka ny Didy Folo izay dika tsy miovaova amin’ny toetran’i Kristy, dia toy izany koa ny fitsipiky ny fandikana ara-paminaniana, izay dika maneho ny toetrany.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Tokony ho fantatsika samirery izay mandrafitra ny maha-Kristiana, izay atao hoe fahamarinana, izay finoana efa noraisintsika, ary izay fitsipiky ny Baiboly—dia ireo fitsipika nomena antsika avy amin’ny fahefana avo indrindra. Maro no mino nefa tsy manana antony iorenan’ny finoany, tsy manana porofo ampy ny amin’ny fahamarinan’ny raharaha. Raha misy hevitra atolotra izay mifanaraka amin’ny fiheverany efa napetrany mialoha, dia vonona avy hatrany izy handray izany. Tsy misaina avy amin’ny antony mankany amin’ny vokany izy; tsy manana fototra marina ny finoany, ary amin’ny andro fitsapana dia ho hitany fa nanorina teo ambonin’ny fasika izy.”
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Izay miala sasatra ka afa-po amin’ny fahalalany ankehitriny, mbola tsy lavorary, momba ny Soratra Masina, ka mihevitra fa ampy izany ho famonjena azy, dia miorina amin’ny fitaka mahafaty izy. Maro no tsy voaomana tsara amin’ny hevitra aroson’ny Soratra Masina, mba hahafahany mamantatra ny fahadisoana sy manameloka ny lovantsofina sy ny finoanoam-poana rehetra izay natolotra ho toy ny fahamarinana. Satana dia nampiditra ny heviny manokana tao amin’ny fanompoam-pivavahana amin’Andriamanitra, mba hanimbany ny fahatsoran’ny filazantsaran’i Kristy. Betsaka amin’ireo milaza fa mino ny fahamarinana ankehitriny no tsy mahalala izay mandrafitra ilay finoana izay natolotra indray mandeha monja ho an’ny olo-masina—Kristy ao anatinareo, fanantenana ny voninahitra. Mihevitra izy fa miaro ireo mari-pamantarana fahiny, nefa matimaty sady tsy miraharaha. Tsy fantany izay atao hoe mampiditra ao amin’ny fanandramany sy manana ny tena herin’ny fitiavana sy ny finoana. Tsy mpianatra akaiky ny Baiboly izy, fa kamo sy tsy mailo. Rehefa misy tsy fitovian-kevitra mipoitra momba ny andalan-tenin’ny Soratra Masina, ireo izay tsy nianatra tamim-pikasana ary tsy miorina mazava amin’izay inoany dia miala amin’ny fahamarinana. Tokony hampahatsapa amin’ny rehetra isika ny maha-ilaina ny mikaroka amim-pahazotoana ny fahamarinana avy amin’Andriamanitra, mba hahalalany fa tena fantany izay fahamarinana. Ny sasany milaza fa manana fahalalana be, ary afa-po amin’ny toe-pahasalamany, nefa tsy manana hafanam-po bebe kokoa ho amin’ny asa, na fitiavana mirehitra kokoa an’Andriamanitra sy ny fanahy izay namoy ny ainy Kristy, noho izay mety ho nanjo azy raha tsy mba nahalala an’Andriamanitra akory izy. Tsy mamaky ny Baiboly izy [mba] handraisany ho an’ny fanahiny ny tsirony sy ny haniny matavy. Tsy tsapany fa feon’Andriamanitra miteny aminy izany. Fa raha te hahatakatra ny lalan’ny famonjena isika, raha te hahita ny taratry ny Masoandron’ny fahamarinana, dia tsy maintsy mandinika ny Soratra Masina amim-pikasana isika, fa ny teny fikasana sy ny faminanian’ny Baiboly no mandefa taratra mazavan’ny voninahitra amin’ny drafitra masina momba ny fanavotana, nefa ireo fahamarinana lehibe ireo dia tsy mbola takatra mazava.” The 1888 Materials, 403.
To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.
Ny ho Kristiana marina dia midika ho tahaka an’i Kristy. Ity andalan-teny ity dia manambara fa “tokony hahalala ho antsika samy isika izay mahaforona ny Kristianisma.” Milaza izy fa “tokony hahalala” “izay atao hoe fahamarinana” isika. “Tokony hahalala” “izay finoana efa noraisintsika” isika. Tokony hahalala “izay fitsipiky ny Baiboly—ireo fitsipika nomena antsika avy amin’ny fahefana ambony indrindra” isika. Ny ho tahaka an’i Kristy dia mitaky ny hahalalana izay fitsipiky ny Baiboly nomena antsika avy amin’ny fahefana ambony indrindra. Raha tsy misy ireo fitsipika ireo dia tsy afaka ho tahaka an’i Kristy isika, satria ireo fitsipika nomen’ny fahefana ambony indrindra dia dika mitovy amin’ny toetrany.
Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.
Toetra iray hafa mampiavaka an’i Elia ny asa fanomanana ny lalana ho an’ilay iraky ny fanekena. Elia dia maneho ny asa tanterahina mandritra ny tantara iray izay anilihana vahoaka voafidy teo aloha, sady miaraka amin’izany dia ifidianana vahoaka voafidy vaovao. Izany tantara izany dia maneho fizotran’ny fanadiovana izay mamoaka vahoaka iray aseho ho fanatitra madio, mifanohitra amin’ilay vahoaka voafidy teo aloha izay maloto.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Indro, Izaho haniraka ny irako, ary izy no hanamboatra ny lalana eo alohako; 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 mahazaka ny andro hahatongavany? ary iza no haharitra raha hiseho Izy? fa tahaka ny afon’ny mpandrendrika Izy sy tahaka ny savonin’ny mpanadio lamba; ary hipetraka tahaka ny mpandrendrika sy mpanadio volafotsy Izy; ary hodioviny ny zanak’i Levy sy 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 ho mahafaly an’i Jehovah, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Malakia 3:1–4.
John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.
Jaona Mpanao-batisa no nanomana ny lalana mba hahatongavan’i Kristy tampoka ka hanadio ny tempoliny. Ny fanadiovana ny tempoly tany am-piandohana sy tamin’ny fiafaran’ny asa fanompoan’i Kristy dia fahatanterahan’ny Malakia toko fahatelo. Jaona no iraka nanomana ny lalana ho an’Ilay iraky ny fanekena, izay hanadio ny zanak’i Levy.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘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.’ Malachi 3:1–3.” The Desire of Ages, 161.
“Teo amin’ny fanadiovana ny tempoly, Jesosy dia nanambara ny iraka maha-Mesia Azy sady niditra tamin’ny fanatanterahana ny asany. Io tempoly io, izay naorina ho fonenan’ny Fanatrehan’Andriamanitra, dia natao ho lesona hita maso ho an’ny Isiraely sy ho an’izao tontolo izao. Hatramin’ny mandrakizay dia fikasan’Andriamanitra ny hahatonga ny zavaboary rehetra noforonina, manomboka amin’ilay serafima mamirapiratra sy masina ka hatramin’ny olombelona, ho tempoly hitoeran’ny Mpahary ao anatiny. Noho ny ota, dia nitsahatra tsy ho tempolin’Andriamanitra intsony ny olombelona. Nohamaizinina sy voaloton’ny ratsy, ny fon’ny olona dia tsy nampiseho intsony ny voninahitr’Ilay Andriamanitra. Kanefa tamin’ny fahatongavan’ny Zanak’Andriamanitra ho nofo dia tanteraka ny fikasan’ny lanitra. Andriamanitra mitoetra ao amin’ny maha-olombelona, ary amin’ny alalan’ny fahasoavana mahavonjy dia tonga tempoliny indray ny fon’ny olona. Nataon’Andriamanitra ny tempoly tao Jerosalema ho vavolombelona mitohy ny amin’ilay anjara toerana ambony misokatra ho an’ny fanahy rehetra. Nefa ny Jiosy dia tsy nahatakatra ny hevitra lalina tao amin’ilay trano izay noheveriny tamin’ny fireharehana lehibe toy izany. Tsy nanolotra ny tenany ho tempoly masina ho an’ny Fanahy Masina izy. Ny kianjan’ny tempoly tao Jerosalema, feno ny tabataban’ny varotra tsy masina, dia tena naneho marina loatra ny tempolin’ny fo, voaloton’ny fisian’ny filan’ny nofo sy ny eritreritra tsy masina. Tamin’ny nanadiovan’i Jesosy ny tempoly tamin’ireo mpividy sy mpivarotra avy amin’izao tontolo izao, dia nanambara ny iraka asany Izy hanadio ny fo ho afaka amin’ny fahalotoan’ny ota,—amin’ny faniriana araka ny tany, ny filàna feno fitiavan-tena, ny fahazaran-dratsy, izay manimba ny fanahy. ‘Ary tampoka no ho avy ao amin’ny tempoliny ny Tompo, Izay tadiavinareo, dia Ilay iraky ny fanekena, Izay irinareo; indro, avy Izy, hoy Jehovah, Tompon’ny maro. Fa iza no hahatanty ny andro fihaviany? ary iza no hahajanona raha hiseho Izy? fa tahaka ny afon’ny mpandrendrika Izy sy tahaka ny savony fanasan’ny mpanasa lamba; ary hipetraka tahaka ny mpandrendrika sy mpanadio volafotsy Izy; ary hodioviny ny taranak’i Levy sy hodioviny toy ny volamena sy volafotsy izy.’ Malakia 3:1–3.” Ilay Fitiavana Mandresy, 161.
John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.
Jaona Mpanao-batisa no iraka nanomana ny lalana ho an’i Kristy mba ho tonga tampoka hanadio ny tempoliny, ary i William Miller dia nanatanteraka io asa fanomanana io ihany koa ho an’i Kristy mba ho tonga tampoka ho ao amin’ny Efitra Masina Indrindra 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 fihavian’i Kristy ho Mpisoronabentsika ao amin’ny efitra masina indrindra, ho amin’ny fanadiovana ny fitoerana masina, araka izay aseho ao amin’ny Daniela 8:14; ny fihavian’ny Zanak’olona eo amin’ny Fahagolan’Andro, araka izay atolotra ao amin’ny Daniela 7:13; ary ny fihavian’ny Tompo ho ao amin’ny tempoliny, araka izay nambaran’i Malakia mialoha, dia filazalazana ny amin’ilay tranga iray ihany; ary izany koa no asehon’ny fihavian’ny mpampakatra ho amin’ny fampakaram-bady, araka izay nofaritan’i Kristy ao amin’ny fanoharana ny amin’ny virijina folo, ao amin’ny Matio 25.” The Great Controversy, 426.
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
I Jaona sy Miller dia naneho ara-tandindona ny fanadiovana izay asehon’i Malakia, izay tanterahina ankehitriny eo amin’ny tantarantsika ankehitriny.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Hoy ny mpaminany hoe: “Ary nahita anjely hafa nidina avy tany an-danitra aho, nanam-pahefana lehibe; ary nohazavain’ny voninahiny ny tany. Ary niantso mafy tamin’ny feo mahery izy ka nanao hoe: Rava! rava Babylona lehibe, ary tonga fonenan’ny demonia” (Apokalypsy 18:1, 2). Io no hafatra mitovy amin’ilay nomen’ilay anjely faharoa. Rava Babylona, “satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany” (Apokalypsy 14:8). Inona izany divay izany?—Ny fampianarany sandoka. Nomeny izao tontolo izao ny sabata sandoka ho solon’ny Sabatan’ny didy fahefatra, ary naveriny indray ilay lainga izay nolazain’i Satana tamin’i Eva voalohany tany Edena—dia ny tsy fahafatesan’ny fanahy araka ny voajanahary. Fahadisoana maro mitovy fihavana amin’izany no naeliny patrana, “ka ny didin’olona no ataony fampianarana” (Matio 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Rehefa nanomboka ny asa fanompoany ampahibemaso Jesosy, dia nodioviny ny Tempoly hiala amin’ny fanimbazimbana feno fanevatevana masina. Anisan’ny asa farany tamin’ny fanompoany ny fanadiovana fanindroany ny Tempoly. Toy izany koa, amin’ny asa farany ho fampitandremana izao tontolo izao, dia antso roa miavaka no atao amin’ireo fiangonana. Ny hafatry ny anjely faharoa dia hoe: ‘Rava Babylona, rava ilay tanàna lehibe, satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany’ (Apokalypsy 14:8). Ary ao amin’ny antso mafy ataon’ny hafatry ny anjely fahatelo dia misy feo re avy any an-danitra manao hoe: ‘Mivoaha avy ao aminy, ry oloko, mba tsy hiray ota aminy hianareo, ary mba tsy handray ny lozany. Fa tafakatra hatrany an-danitra ny fahotany, ary nahatsiaro ny helony Andriamanitra’ (Apokalypsy 18:4, 5).” Selected Messages, boky 2, 118.
The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.
Ny fanadiovana ny tempoly indroa nandritra ny asa fanompoan’i Kristy, ary ny fanadiovana ny tempoly indroa teo amin’ny tantaran’ny Millerita, dia fahatanterahan’ny Malakia toko faha-3, ary manondro mialoha ny fanadiovana ny tempoly indroa izay nanomboka tamin’ny 11 Septambra 2001, fony narodana noho ny fikasi-tanan’Andriamanitra ireo tranobe lehibe tao an-Tanànan’i New York, ary nidina ilay anjely mahery ao amin’ny Apokalypsy valo ambin’ny folo mba hanazava ny tany amin’ny voninahiny. Anisan’ny zavatra hafa, izany dia manaporofo fa diso ilay lovia feno anganongano atolotry ny teolojiana Laodikeanina ao amin’ny Advantisma izay milaza fa i Ellen White no mpaminany Elia izay ho avy alohan’ny andro lehibe sady mahatahotra an’i Jehovah. Ny fanadiovana ny tempoly izay mitranga rehefa midina ilay anjely ao amin’ny Apokalypsy valo ambin’ny folo dia nanomboka enina amby valopolo taona taorian’ny nampandriana an’i Ellen White tao am-pasana.
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
Jaona Mpanao-batisa sy ny mpianany, i Miller sy ny Milerita ary ny Future for America dia maneho ireo iraka izay manamboatra ny lalana ho an’Ilay Iraky ny fanekena mba ho tonga tampoka ao amin’ny tempoliny ka hanadio izany hiala amin’ny fanamasinana ratsy manevateva.
Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.
I Elia, amin’ny maha-tandindon-javatra azy, dia maneho lehilahy iray. Maneho lehilahy iray nantsoina avy amin’ny fiainana andavanandro izy, fa tsy teolojiana mpisorona. Ny fanompoany no mampiseho ny metodôlôjia ara-Baiboly marina, dia ireo fitsipika nomen’ny fahefana fara tampony. Ny fanompoany dia eo amin’ny fifanandrinana amin’ny metodôlôjian’ny fisoronana Laodiseana ankehitriny, izay miorina amin’ny angano sy ny fomba amam-panao ary ny lovan-tsofina. Manomana ny lalana ho an’ny dingan’ny fanadiovana izy, izay manangana vahoaka voafidy vaovao avy amin’ny sisan’ny vahoaka voafidy iray izay nolalovana fotsiny. Ao anatin’ny tontolon-kevitry ny fisehoany tampoka no ametrahana io dingan’ny fanadiovana io.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
I Elia koa dia maneho asa fanompoana sy asa iray izay aorin’Andriamanitra sy faritany manokana ho asa fanompoan’Andriamanitra irery ihany.
We will demonstrate this in the history of the Millerites in the next article.
Hasehontsika ao amin’ny lahatsoratra manaraka izany ao amin’ny tantaran’ny Millerita.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Ary tamin’ny fotoanan’ny fanatitra hariva, dia nanatona Elia mpaminany ka nanao hoe: Jehovah Andriamanitr’i Abrahama sy Isaka ary Isiraely ô, aoka ho fantatra anio fa Hianao no Andriamanitra eo amin’ny Isiraely, ary izaho no mpanomponao, ary araka ny teninao no nanaovako izao zavatra rehetra izao. 1 Mpanjaka 18:36.