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 fotoana nanolorana 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 ny teninao no nanaovako izao zavatra rehetra izao. 1 Mpanjaka 18:36.
We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.
Ireo no namantarantsika ny toetra mampiavaka an’i Elia amin’ny maha-tandindona azy. Ny iray amin’ireo toetra ireo dia izao: ny asa fanompoana sy ny hafatr’i Elia sy Jaona Mpanao Batisa ary William Miller dia fitaovam-pitsarana. Nampiasain’ny Tompo ny hafatr’izy ireo mba hitsapana ny tantara nisy azy avy. Hoy Jesosy fa raha tsy tonga Izy, dia tsy ho nanana ota ny Jiosy mpanohitra fatratra.
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.
Raha tsy tonga Aho ka niteny taminy, dia tsy nanana ota izy; fa ankehitriny tsy manana takona amin’ny otany izy. Jaona 15:22.
Ezekiel identifies the same principle for the quibbling Jews of his history.
Ezekiela dia manondro io fitsipika io ihany ho an’ireo Jiosy mpandàla ady hevitra tamin’ny androny.
For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.
Fa zaza tsy menatra sy mafy fo izy ireo. Izaho no maniraka anao ho any aminy; ary holazainao aminy hoe: Izao no lazain’i Jehovah Tompo. Ary izy, na hihaino izy na tsy hihaino, (fa taranaka mpiodina izy,) dia mbola hahalala ihany fa nisy mpaminany teo aminy. Ezekiela 2:4, 5.
The symbolism of Elijah includes his role as an instrument of judgment.
Ny tandindon’i Elia dia ahitana koa ny anjara asany amin’ny maha-fitaovan’ny fitsarana azy.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Ireo izay mirotsaka amin’ny fanambarana ny hafatry ny anjely fahatelo dia mandinika ny Soratra Masina araka ilay fomba izay noraisin’i Ralehilahy Miller. Ao amin’ilay boky kely mitondra ny lohateny hoe *Views of the Prophecies and Prophetic Chronology*, dia manome ireto fitsipika tsotra nefa feno fahendrena sy manan-danja manaraka ireto momba ny fianarana sy ny fandikana ny Baiboly i Ralehilahy Miller:
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Ny teny rehetra dia tsy maintsy manana ny anjara asany sahaza momba ny lohahevitra aseho ao amin’ny Baiboly; 2. Ilaina ny Soratra Masina rehetra, ary azo takarina amin’ny alalan’ny fiezahana sy fianarana mazoto; 3. Tsy misy na inona na inona ambara ao amin’ny Soratra Masina izay azo afenina na hafenina amin’ireo izay mangataka amim-pinoana ka tsy miahanahana; 4. Mba hahatakatra ny foto-pampianarana, angony miaraka ny andinin-tSoratra rehetra momba ilay lohahevitra tianao ho fantatra, dia aoka ny teny rehetra hanana ny heriny sahaza; ary raha azonao aorina ny foto-kevitrao nefa tsy misy fifanoherana, dia tsy mety ho diso ianao; 5. Ny Soratra Masina dia tsy maintsy ho mpanazava ny tenany ihany, satria fitsipika ho an’ny tenany izy. Raha miankina amin’ny mpampianatra iray aho mba hanazava izany amiko, ary izy kosa manombantombana ny heviny, na maniry ny hampiorina azy araka izany noho ny fanekem-pinoany ara-pivavahana, na mba hoheverina ho hendry, dia ny fanombantombanany, ny faniriany, ny fanekem-pinoany, na ny fahendreny no fitsipiko, fa tsy ny Baiboly.’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
“Ny voalaza etsy ambony dia ampahany amin’ireo fitsipika ireo; ary amin’ny fandalinantsika ny Baiboly dia tsara ho antsika rehetra ny manaraka tsara ireo foto-kevitra napetraka.”
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
“Ny finoana marina dia miorina amin’ny Soratra Masina; nefa Satana mampiasa hafetsena maro mba hanodinkodinana ny Soratra sy hampidirana fahadisoana, ka ilaina ny fitandremana lehibe raha misy te hahafantatra izay tena ampianariny. Anisan’ny fitaka lehibe amin’izao androntsika izao ny mibanjina fatratra ny fihetseham-po, sady milaza ho mahitsy fo nefa tsy miraharaha ny fanambarana mazavan’ny tenin’Andriamanitra satria tsy mifanaraka amin’ny fihetseham-po izany teny izany. Maro no tsy manana fototra ho an’ny finoany afa-tsy ny fihetseham-po. Ny fivavahany dia mifototra amin’ny fientanentanana; ary rehefa mitsahatra izany, dia levona ny finoany. Ny fihetseham-po dia mety ho akofa, fa ny tenin’Andriamanitra no vary. Ary ‘inona,’ hoy ny mpaminany, ‘no ifandraisan’ny akofa amin’ny vary?’”
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Tsy hisy hohelohina noho ny tsy fihainoany ny fahazavana sy ny fahalalana izay tsy mbola nananany, sady tsy azony notsongaina. Kanefa maro no mandà tsy hankatò ny fahamarinana izay atolotry ny ambasadaoron’i Kristy aminy, satria maniry hifanaraka amin’ny fenitry izao tontolo izao izy; ary ny fahamarinana izay efa tonga tamin’ny sainy, dia ny fahazavana izay namirapiratra tao amin’ny fanahy, no hanameloka azy amin’ny Fitsarana. Amin’izao andro farany izao dia ananantsika ny fahazavana voaangona izay efa namirapiratra nandritra ny taonjato rehetra, ka hotanana ho tompon’andraikitra mifanaraka amin’izany isika. Ny lalan’ny fahamasinana dia tsy mitovy lenta amin’izao tontolo izao; lalana nasandratra izy. Raha mandeha amin’io lalana io isika, raha mihazakazaka amin’ny lalan’ny didin’ny Tompo isika, dia ho hitantsika fa ny ‘lalan’ny marina dia tahaka ny mazava mamirapiratra, izay mihamazava hatrany mandra-pahatongan’ny andro lavorary.’” Review and Herald, 25 Novambra 1884.
We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.
Tsy “helohina isika noho ny tsy fihainoana ny fahazavana sy ny fahalalana izay” “tsy mbola nananantsika velively, ary” “tsy azontsika notadiavina.” Ny lafiny manan-danja amin’ity fanambarana ity dia ny fomba fiteny hoe “tsy azontsika notadiavina.” Elia, Jaona ary Miller dia maneho fahazavana ho an’ny taranany avy izay azo notratrarina. Ny fisian’ny hafatr’izy ireo dia nanala ny rakotra amin’izay antsoina ara-dalàna any Etazonia hoe “plausible deniability.” Ny hafatr’i Elia, amin’izay taranaka rehetra isehoany, dia manaisotra izay “plausible deniability” rehetra, ka noho izany dia mampitondra andraikitra ny taranaka iray manontolo amin’ny fahazavana izay aseho amin’izany fotoana izany.
“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).
“Nilaza ny rahalahiko indray mandeha fa tsy hihaino na inona na inona mikasika ny fampianarana tazoninay izy, sao dia ho resy lahatra. Tsy nety tonga tamin’ny fivoriana izy, na nihaino ny toriteny; nefa tatỳ aoriana dia nambarany fa hitany fa meloka tahaka ny hoe efa nandre izany ihany izy. Efa nomen’Andriamanitra fahafahana hahalala ny fahamarinana izy, ary hotanan’Andriamanitra ho tompon’andraikitra noho io fahafahana io. Maro amintsika no efa mitana fitsarana mialoha manohitra ireo fampianarana izay resahina ankehitriny. Tsy ho avy hihaino izy, tsy handinika amim-pitoniana izy, fa manolotra ny fanoherany ao amin’ny maizina. Tena afa-po tanteraka amin’ny toerany izy. ‘Hoy ianao: Manan-karena aho, ary nitombo fananana, ka tsy misy zavatra ilaiko; nefa tsy fantatrao fa ianao no ory sy mahonena sy mahantra sy jamba ary mitanjaka; manoro hevitra anao Aho hividy amiko volamena voazaha toetra tamin’ny afo, mba hanan-karena anao; ary fitafiana fotsy, mba hotafiana anao, ka tsy hiseho ny henatry ny fitanjahanao; ary hosory fanafody maso ny masonao, mba hahitanao. Izay rehetra tiako no ananarako sy faizako; koa aoka hazoto ianao, ary mibebaha’ (Apokalypsy 3:17–19).
“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.
“Ity Soratra Masina ity dia mihatra amin’ireo izay miaina eo ambanin’ny feon’ny hafatra, nefa tsy mety ho avy hihaino azy. Ahoana no ahafantaranareo fa tsy manome porofo vaovao momba ny Fahamarinany ny Tompo, ka mametraka izany ao anatin’ny sehatra vaovao, mba hanomanana ny lalan’ny Tompo? Inona avy no tetika efa napetrakareo mba hampidirana hazavana vaovao manerana ny laharan’ny vahoakan’Andriamanitra? Inona no porofo anananareo fa tsy nandefa hazavana ho an’ny zanany Andriamanitra? Tsy maintsy esorina ny fizakan-tena rehetra, ny fireharehan-tena, ary ny avonavon-kevitra. Tsy maintsy manatona eo an-tongotr’i Jesosy isika ka mianatra aminy, Dia Ilay malemy fanahy sy manetry tena am-po. Jesosy tsy nampianatra ny mpianany tahaka ny nampianaran’ny raby ny azy. Jiosy maro no tonga ka nihaino raha nanambara ny zava-miafin’ny famonjena Kristy, nefa tsy tonga hianatra izy; tonga hitsikera izy, hitady hahazo Azy amin’ny tsy fitovian-kevitra iray, mba hananany zavatra hampitongilanana ny vahoaka. Nahafa-po azy ny fahalalany, fa ny zanak’Andriamanitra kosa tsy maintsy mahalala ny feon’ilay Mpiandry marina. Tsy izao va no fotoana izay tena mety indrindra hifadian-kanina sy hivavahana eo anatrehan’Andriamanitra? Tandindomin-doza isika amin’ny fifanolanana, tandindomin-doza amin’ny fitanilanana amin’ny lohahevitra iadian-kevitra; koa tsy tokony hitady an’Andriamanitra amin’ny fahatsoram-po lalina sy amin’ny fanetren-tenan’ny fanahy va isika, mba hahafantarantsika izay marina?” Selected Messages, boky 1, 413.
Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.
Ireo izay misolo tena ny hafatr’i Elia dia fitaovam-pitsarana ao anatin’ny fizotran’ny fanadiovana izay manomana ny lalana ho an’Ilay iraky ny fanekena mba hanadio ny tempoly. Eo am-panatanterahana ny asa fanadiovana ny tempoly no anehoana ny fahazavan’ny fahamarinana ankehitriny. Raha tsy haseho izany, ireo izay notadiavin’i Kristy hodiovina fahiny sady mbola tadiaviny hodiovina ankehitriny dia hitana hatrany ny akanjo manafina-tena Laodiseana ananany. Elia dia tandindon’ny asa fanompoana iray izay maneho ny fahamarinana ho fitaovam-pitsarana. Izany no antony ampahafantarana antsika fa ireo izay nandà ny hafatr’i Jaona Mpanao batisa dia tsy afaka nandray soa tamin’ny fampianaran’i Jesosy.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.
“Naseho tamiko indray ny fanambarana ny fiavian’i Kristy voalohany. Jaona dia nirahina tamin’ny fanahy sy ny herin’i Elia mba hanomana ny lalan’i Jesosy. Izay nandà ny fijoroana vavolombelon’i Jaona dia tsy nahazo tombontsoa tamin’ny fampianaran’i Jesosy.” Early Writings, 258.
In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.
Ao amin’ireo tantara ara-paminaniana izay manondro mialoha ny fanadiovana ny olon’Andriamanitra, dia voaseho mazava ny hafatra momba ny fahamarinana ankehitriny, izay mampamoaka ny taranaka ho tompon’andraikitra amin’ny fisafidianana na ny haizina na ny mazava.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Fa ianao kosa, ry Daniela, afeno ny teny, ary asio tombo-kase ny boky, mandra-pahatongan’ny andro farany: maro no hivezivezy etsy sy eroa, ary hitombo ny fahalalana…. Dia hoy Izy: Mandehana amin’ny lalanao, ry Daniela; fa ny teny dia voafina sy voaisy tombo-kase mandra-pahatongan’ny andro farany. Maro no hodiovina sy hatao fotsy ary hotsapaina; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 12:4, 9, 10.
Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “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.”
Izay ireo izay misolo tena ny hafatry Elia amin’ny taranany avy dia fantatr’i Kristy ho irany mba hampiasainy ho fitaovan’ny fitsarana. Izany no nofaritan’i Elia rehefa nanao hoe: “aoka ho fantatra anio fa Hianao no Andriamanitra eo amin’ny Isiraely, ary izaho no mpanomponao, ary araka ny teninao no nanaovako izany zavatra rehetra izany.”
This truth is also set forth by Jesus concerning John the Baptist.
Izany fahamarinana izany dia nambaran’i Jesosy koa momba an’i Jaona Mpanao Batisa.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.
Ary raha niala ireo, dia nanomboka niteny tamin’ny vahoaka betsaka momba an’i Jaona Jesosy ka nanao hoe: Inona no nivoahanareo ho any an-efitra hojerena? Volotara ahintsan’ny rivotra va? Fa inona no nivoahanareo hojerena? Lehilahy mitafy lamba malefaka va? Indro, izay mitafy lamba malefaka dia ao an-tranon’ny mpanjaka. Fa inona no nivoahanareo hojerena? Mpaminany va? Eny, hoy Aho aminareo, sady mihoatra noho ny mpaminany aza. Fa izy no ilay voasoratra hoe: Indro, Izaho maniraka ny irako eo alohanao, izay hamboatra ny lalanao eo alohanao. Matio 11:7–10.
John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.
Jaona dia mihoatra noho ny mpaminany; fitaovan’ny fitsarana izy, ary ny asa fanompoany dia nampahafantarina tamin’ny taranany, satria izy ireo dia nivoaka nankany an-efitra mba hahita azy, tahaka ny nahatongavan’ny Isiraely rehetra tany Karmela noho ny didin’i Ahaba. William Miller dia nahatakatra ny fitomboan’ny fahalalana izay naseho rehefa nesorina ny tombo-kase tamin’ny 1798. Izy no naneho ireo izay nihazakazaka namakivaky ny Tenin’Andriamanitra raha nitombo ny fahalalana. Niorina tamin’ny fotoana ara-paminaniana ny hafany, ary tamin’ny 1840 dia napetraka teo anivon’ny taranany ny hafany sy ny asa fanompoany tamin’ny fomba izay nahatonga izao tontolo protestanta izao hijery mba hahita raha mandeha ny fomba fiasany. Rehefa nohamafisina izany, dia nentin-kaparitaka nanerana izao tontolo izao ny hafany.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Tamin’ny taona 1840 dia nisy fahatanterahan’ny faminaniana hafa, tena niavaka, izay niteraka fahalianana niely patrana. Roa taona talohan’izany, i Josiah Litch, anankiray tamin’ireo mpitandrina lehibe nitory ny fiavian’i Kristy fanindroany, dia namoaka fanazavana momba ny Apokalypsy 9, ka naminany ny faharavan’ny Fanjakana Ottomanina. Araka ny kajikajiny, io fahefana io dia ho rava... amin’ny 11 Aogositra 1840, izay azo antenaina hikorontanan’ny fahefana Ottomanina ao Constantinople. Ary mino aho fa ho hita marina izany.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Tamin’ilay fotoana indrindra voatondro, dia i Torkia, tamin’ny alalan’ny masoivohony, nanaiky ny fiarovan’ireo hery niray dina tany Eoropa, ka dia nametraka ny tenany teo ambanin’ny fifehezan’ireo firenena kristiana. Ilay zava-nitranga dia nahatanteraka marina tokoa ny faminaniana. Rehefa fantatra izany, dia maro be no resy lahatra ny amin’ny fahamarinan’ireo foto-kevitry ny fandikana ara-paminaniana izay noraisin’i Miller sy ireo namany, ary tosika mahagaga no nomena ny hetsika momba ny fiavian’ny Tompo. Olona nahita fianarana sy manan-kaja no niray tamin’i Miller, na tamin’ny fitoriana na tamin’ny famoahana an-tsoratra ny heviny, ary hatramin’ny 1840 ka hatramin’ny 1844 dia niitatra haingana ny asa.” The Great Controversy, 334, 335.
From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.
Ny vanim-potoana “1840 hatramin’ny 1844” dia maneho ny tantaran’ireo “kotrokorana fito” ao amin’ny Apokalypsy toko faha‑folo. Tao anatin’izany tantara izany no nanombohana ny fizotry ny fanadiovana izay naseho tao amin’ny Malakia toko faha‑telo sy tao amin’ireo fanadiovana roa nataon’i Kristy ny tempoly. Ny fizotry ny fanadiovana dia fizotry ny fizahan‑toetra miandalana, miorina amin’ny fahatakaran’i Miller ny fitsipiky ny andro ho taona iray. Ireo izay misolo tena ny hafatr’i Elia no manomana ny lalana ho an’ilay iraky ny fanekena mba ho avy tampoka ho ao amin’ny Tempoliny, ary izy ireo no tandindon’ny fitaovam‑pitsarana ampiasain’ilay iraky ny fanekena handroahana ireo izay misafidy ny maizina noho ny mazava.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Izaho tokoa manao batisa anareo amin’ny rano ho amin’ny fibebahana; fa Izay avy ao aoriako dia mahery noho izaho, ka tsy mendrika hitondra ny kapany akory aho; Izy no hanao batisa anareo amin’ny Fanahy Masina sy amin’ny afo; eny an-tànany ny sahafa, ary hodioviny tsara ny famoloany, ka hangoniny ao an-tsompitra ny variny; fa ny akofa hodorany amin’ny afo tsy mety maty. Matio 3:11, 12.
In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.
Tamin’ny andron’i Kristy izay aseho ao amin’ny Jaona 6:66, dia maro kokoa ny mpianatra very taminy noho ny tamin’ny fotoana rehetra hafa. Ao amin’ny The Desire of Ages, izay iresahana io andalan-teny ao amin’ny Jaona io, ny fomba fampiharana ara-paminaniana no tena antony nandaozan’ny mpianatra. Tsy hain’izy ireo ny nahatakatra fa ny ara-bakiteny dia maneho ny ara-panahy, ary araka ny apostoly Paoly dia ny ara-bakiteny no mialoha ny ara-panahy.
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.
Koa voasoratra hoe: “Ny olona voalohany, dia Adama, dia natao fanahy velona; ary ny Adama farany kosa dia natao fanahy mahavelona.” Nefa tsy ny ara-panahy no voalohany, fa ny ara-nofo; ary aorian’izany ny ara-panahy. 1 Korintiana 15:45, 46
Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:
Tsy nety, ka noho izany tsy afaka, ny Jiosy ka nandà tsy hahatakatra an’i Kristy rehefa nanambara Izy fa Izy no mofo avy any an-danitra izay tsy maintsy hohanina. Ny fomba amam-panao sy ny lovan-tsofina no nanjakazaka ka nandresy ny fomba fiasa izay notanterahin’i Kristy tenany. Momba io tantara io dia nanoratra toy izao i Rahavavy White:
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Tamin’ny fananarana ampahibemaso ny tsi-finoan’izy ireo dia vao mainka nihatakataka tamin’i Jesosy ireo mpianatra ireo. Tena tsy faly izy ireo, ary satria naniry handratra ny Mpamonjy sy hanome fahafaham-po ny lolompo ratsin’ny Fariseo, dia nitodika niala taminy ka nandao Azy tamin’ny fanamavoana. Efa nanao ny safidiny izy ireo, ka naka ny endrika ivelany tsy nisy ny fanahy, ny akora ivelany tsy nisy ny votoatiny. Tsy novana intsony velively ny fanapahan-keviny tatỳ aoriana; fa tsy niara-nandeha tamin’i Jesosy intsony izy ireo.”
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Ny fikororohany dia eo an-tanany, ary hodioviny tsara ny famoloany, ka hangoniny ao an-tsompitra ny varimbariany.’ Matio 3:12. Anisan’ny fotoana fanadiovana izany. Tamin’ny alalan’ny tenin’ny fahamarinana no nanasarahana ny akofa tamin’ny vary. Noho izy ireo be zava-poana loatra sy nihevi-tena ho marina loatra ka tsy nandray fananarana, sady tia izao tontolo izao loatra ka tsy nanaiky fiainana feno fanetren-tena, dia maro no niala tamin’i Jesosy. Maro no mbola manao toy izany ihany ankehitriny. Sedraina ny fanahy amin’izao andro izao tahaka ny nanandramana ireo mpianatra tany amin’ny synagoga tao Kapernaomy. Rehefa ampiharina amin’ny fo ny fahamarinana, dia hitany fa tsy mifanaraka amin’ny sitrapon’Andriamanitra ny fiainany. Hitany fa ilaina ny fiovana tanteraka ao amin’ny tenany; nefa tsy manaiky handray ny asa mitaky fandavan-tena izy. Koa tezitra izy rehefa ahariharina ny fahotany. Miala amin-katezerana sy tafintohina izy, tahaka ny nandaozan’ny mpianatra an’i Jesosy, ka nimonomonona hoe: ‘Mafy izany teny izany; iza no mahahaino izany?’” Ilay Fitiavan’ny Vanim-potoana Rehetra, 392.
It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.
Ny irak’i Malakia, dia ilay iraky ny fanekena izay manadio ny zanak’i Levy amin’ny afo. Dioviny tanteraka ny famoloany, ka sarahiny ny vary sy ny akofa. Ataony amin’ny alalan’ny fikororohana izany asa izany. Ny fikororohana no manatanteraka ny fanasarahana, ary ny fikororohana dia ny hafatry ny fahamarinana ankehitriny ho an’ny tantara tsirairay avy izay anadiovany ny zanak’i Levy. Ny fikororohana dia ny hafatra sy ny irak’i Elia, izay maneho fitaovan’ny fitsarana.
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 hanomana ny lalana eo alohako; ary tampoka no hahatongavan’ny Tompo, Izay tadiavinareo, ho ao amin’ny tempoliny, dia Ilay iraky ny fanekena, Izay ifalianareo; indro, ho avy Izy, hoy Jehovah Tompon’ny maro. Fa iza no hahazaka ny andron’ny fihaviany? ary iza no hahatohitra raha miseho Izy? fa tahaka ny afon’ny mpandrendrika Izy, ary tahaka ny savonin’ny mpanasa lamba; ary hipetraka tahaka ny mpandrendrika sy mpanadio volafotsy Izy; ary hodioviny ny taranak’i Levy, sy hovelominy tahaka ny volamena sy volafotsy, mba hanaterany fanatitra ho an’i Jehovah amin’ny fahamarinana. Dia ho sitrak’i Jehovah ny fanatitr’i Joda sy Jerosalema, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha. Malakia 3:1–4.
The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.
Ilay avy aorian’i Jaona Mpanao Batisa dia Izy izay manadio ny famoloany amin’ny fikororohana, ary tahaka ny afon’ny mpanadio metaly. Ny fizotran’ny fanadiovana dia tanterahin’ny iraky ny fanekena, ary noho izany dia manondro tantara iray izay idiràn’ny Tompo ao amin’ny fanekena amin’ny vahoaka vaovao voafidy ho amin’ny fanekena. Rehefa nafahana tamin’ny fanandevozana tany Egypta Isiraely fahiny, dia lohahevitra iray tamin’izany tantara masina izany ny momba ny “lahimatoa.” Na ny fahafatesan’ny lahimatoan’i Egypta izany, na ny fanondroan’Andriamanitra an’i Isiraely ho lahimatoany.
And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.
Ary holazainao amin’i Farao hoe: Izao no lazain’i Jehovah: Israely no zanako, dia ny lahimatoako; ary lazaiko aminao hoe: Alefaso ny zanako handeha mba hanompo Ahy izy; fa raha mandà tsy handefa azy hianao, indro, hovonoiko ny zanakao, dia ny lahimatoanao. Eksodosy 4:22, 23.
When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.
Rehefa niditra tao amin’ny fanekena tamin’ny Isiraely Andriamanitra tamin’ny fanafahana avy tany Egypta, ny drafitra avy amin’Andriamanitra dia ny hanokanana ny lahimatoa rehetra avy amin’ny isam-poko ho amin’ny asan’ny fisoronana. Nefa tamin’ny fikomian’ilay zanak’omby volamena dia ny firenen’i Levy ihany no nijanona teo anilan’i Mosesy nanohitra izany fikomiana izany. Noho ny fahatokian’izy ireo, dia nofoanan’Andriamanitra ny drafiny izay nanokana ny lahimatoa avy amin’ny foko rehetra ho amin’ny fisoronana, ka nandalovany ireo foko hafa ary nomeny ny firenen’i Levy irery ihany ny zo manokana amin’ny fisoronana. Rehefa manadio ny zanak’i Levy ilay iraky ny fanekena, dia maneho tantara iray izany izay anaovana ankilabao vahoakan’ny fanekena teo aloha mba hisolo azy ny vahoakan’ny fanekena vaovao. Izany no nitranga tamin’i Jaona Mpanao-batisa sy ny Millerita, ary mbola ho toy izany koa amin’ny iray alina sy efatra amby efapolo arivo. Nanomboka tamin’ny 1840 ka hatramin’ny 1844 dia natomboka ny dingam-panadiovana iray tamin’ny alalan’ilay raharaha fitsapana, dia ny hafatra ara-paminaniana izay nomena an’i William Miller. Izany no nitarika ho amin’ny fahatongavan’ny Tompo tampoka tao amin’ny tempoliny tamin’ny 22 Oktobra 1844, nefa tsy nifarana raha tsy tamin’ny 1863 ny dingam-panadiovana.
“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
“Samy nanondro ny asam-panompoan’i Kristy tao amin’ny fitoerana masina indrindra, ho amin’ny fitsarana famotopotorana, fa tsy ny fihavian’i Kristy mba hanavotra ny olony sy handringana ny ratsy fanahy, na ny faminanian’i Daniela 8:14 hoe: ‘Mandritra ny roa arivo sy telon-jato andro; dia hodiovina ny fitoerana masina,’ na ny hafatry ny anjely voalohany hoe: ‘Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny ora fitsarany.’ Tsy tao amin’ny fanisana ny vanim-potoana ara-paminaniana no nisy ny fahadisoana, fa tao amin’ilay zava-nitranga tokony hiseho amin’ny faran’ny 2300 andro. Noho izany fahadisoana izany dia niaritra fahadisoam-panantenana ny mpino; kanefa tanteraka avokoa izay rehetra nambaran’ny faminaniana mialoha sy izay rehetra nananan’izy ireo fanomezan-toky avy amin’ny Soratra Masina hiandrasana. Tamin’izay fotoana indrindra izay nandinihan’izy ireo tamim-pisaonana ny tsy fahatanterahan’ny fanantenany, dia efa niseho ilay zava-nitranga izay nambaran’ny hafatra mialoha, ary izay tsy maintsy ho tanteraka alohan’ny hisehoan’ny Tompo hanome valisoa ny mpanompony.”
“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.
“Tonga Kristy, tsy ho etỳ an-tany, araka ny nandrasan’izy ireo, fa, araka izay nanehoana mialoha tao amin’ny tandindona, ho ao amin’ny efitra masina indrindra ao amin’ny tempolin’Andriamanitra any an-danitra. Izy dia asehon’i Daniela mpaminany ho tonga amin’izany fotoana izany eo anatrehan’ny Fahagola amin’ny andro: ‘Nahita tamin’ny fahitan’ny alina aho, ka, indro, nisy toy ny Zanak’olona avy tamin’ny rahon’ny lanitra, ka tonga’—tsy ho etỳ an-tany, fa—‘ho eo amin’ny Fahagola amin’ny andro, ary nentina nanatona teo anatrehany Izy.’ Daniela 7:13.”
“This coming is foretold also by the prophet Malachi: ‘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.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.
Io fihaviana io dia efa nambaran’ny mpaminany Malakia koa hoe: “Ny Tompo, Izay tadiavinareo, dia ho avy tampoka ao amin’ny tempoliny, dia Ilay Iraky ny fanekena, Izay ankasitrahanareo; indro, ho avy Izy, hoy Jehovah, Tompon’ny maro.” Malakia 3:1. Ny fihavian’ny Tompo tao amin’ny tempoliny dia tampoka, tsy nampoizin’ny olony. Tsy tany no niandrasan’izy ireo Azy. Nantenainy ho avy eto an-tany Izy, “amin’ny afo mirehitra hamaly izay tsy mahalala an’Andriamanitra sy izay tsy manaiky ny filazantsara.” 2 Tesaloniana 1:8.
“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.
“Nefa tsy mbola vonona hihaona amin’ny Tompony ny vahoaka. Mbola nisy asa fiomanana tsy maintsy hotanterahina ho azy ireo. Tsy maintsy homena fahazavana izy ireo, hitarihana ny sainy ho amin’ny tempolin’Andriamanitra any an-danitra; ary raha manaraka amin’ny finoana ny Mpisoronabeny izy ireo eo amin’ny fanompoany any, dia adidy vaovao no haseho aminy. Hafatra fampitandremana sy fampianarana hafa koa no tsy maintsy homena ny fiangonana.
“Says the prophet: ‘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.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
Hoy ny mpaminany hoe: “Iza no haharitra amin’ny andron’ny fihaviany? ary iza no hahajanona rehefa miseho Izy? fa Izy dia tahaka ny afon’ny mpandrendrika, ary tahaka ny savony fanasan-damba; ary hipetraka tahaka ny mpandrendrika sy mpanadio volafotsy Izy; ary hodioviny ny zanak’i Levy, ka hodioviny tahaka ny volamena sy ny volafotsy izy, mba hahafahany manolotra fanatitra amin’ny fahamarinana ho an’i Jehovah.” Malakia 3:2, 3. Ireo izay velona etỳ ambonin’ny tany rehefa hitsahatra ny fanelanelanan’i Kristy ao amin’ny fitoerana masina any ambony dia tsy maintsy hijoro eo imason’Andriamanitra masina tsy misy mpanelanelana. Tsy maintsy tsy misy pentina ny fitafiany, ary tsy maintsy hodiovina ho afaka amin’ny ota ny toetrany amin’ny ran’ny famafazana. Amin’ny alalan’ny fahasoavan’Andriamanitra sy ny ezaka feno zotom-pony manokana no tsy maintsy haharesy azy ireo amin’ny ady amin’ny ratsy. Raha mbola miroso any an-danitra ny fitsarana famotopotorana, raha mbola esorina ao amin’ny fitoerana masina ny fahotan’ireo mpino mibebaka, dia tsy maintsy hisy asa manokana fanadiovana, dia ny fanesorana ny ota, eo amin’ny vahoakan’Andriamanitra etỳ ambonin’ny tany. Izany asa izany no aseho mazava kokoa ao amin’ny hafatry ny Apokalypsy 14.
“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘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 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.
“Rehefa vita izany asa izany, dia ho vonona amin’ny fisehoany ireo mpanaraka an’i Kristy. ‘Ary ny fanatitry ny Joda sy Jerosalema dia hahafinaritra an’i Jehovah, tahaka ny tamin’ny andro fahiny sy tahaka ny tamin’ny taona taloha.’ Malakia 3:4. Amin’izany ny fiangonana izay horaisin’ny Tompontsika ho Azy amin’ny fihaviany dia ho ‘fiangonana be voninahitra, tsy manana pentina, na ketrona, na zavatra toy izany akory.’ Efesiana 5:27. Amin’izany izy dia hiseho ‘toy ny maraina, tsara tarehy tahaka ny volana, madio tahaka ny masoandro, ary mahatahotra toy ny tafika mitondra saina.’ Tononkiran’i Solomona 6:10.”
“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.
“Ankoatra ny fihavian’ny Tompo ho ao amin’ny tempoliny, dia naminany koa i Malakia ny fiaviany fanindroany, dia ny fihaviany hanatanteraka ny fitsarana, amin’izao teny izao: ‘Ary hanatona anareo ho amin’ny fitsarana Aho; ary ho vavolombelona mailaka hanohitra ny mpanao ody, sy ny mpijangajanga, sy ny mpianiana lainga, ary izay mampahory ny mpikarama amin’ny karamany, ny mpitondratena sy ny kamboty, ary izay manodina ny vahiny hiala amin’ny zony, ka tsy matahotra Ahy, hoy Jehovah Tompon’ny maro.’ Malakia 3:5. I Joda dia manondro izany toe-javatra izany ihany koa raha milaza hoe: ‘Indro, tonga ny Tompo mbamin’ny olo-masiny alinalina, mba hanatanteraka fitsarana amin’ny olona rehetra, sy hampiaiky izay rehetra tsy araka an’Andriamanitra eo aminy ny amin’ny asa ratsy rehetra nataony tamin’ny tsy fanaovana araka an’Andriamanitra.’ Joda 14, 15. Izany fihaviana izany sy ny fihavian’ny Tompo ho ao amin’ny tempoliny dia zava-mitranga samy hafa sady misaraka.”
“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, 424–426.
“Ny fihavian’i Kristy amin’ny maha-Mpisoronabentsika Azy ho ao amin’ny fitoerana masina indrindra, ho amin’ny fanadiovana ny fitoerana masina, araka ny aseho ao amin’ny Daniela 8:14; ny fihavian’ny Zanak’olona ho eo amin’ny Fahagola Indrindra, araka ny voalaza ao amin’ny Daniela 7:13; ary ny fihavian’ny Tompo ho ao amin’ny tempoliny, araka ny nambaran’i Malakia mialoha, dia fanoritsoritana ny tranga iray ihany avokoa; ary izany koa dia aseho amin’ny fihavian’ny mpampakatra ho amin’ny fampakaram-bady, araka ny nofaritan’i Kristy ao amin’ny fanoharana ny amin’ny virijina folo, ao amin’ny Matio 25.” Ny Hery Mifanandrina, 424–426.
Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.
Misy “fahatongavana” efatra no resahina ao amin’ny andalana farany, ary izy rehetra ireo dia fahatongavana iray ihany, aseho an’ohatra amin’ny endrika efatra samy hafa. Ny iray amin’ireo “fahatongavana” ireo dia ny fanoharana ny amin’ny virijina folo.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Matetika aho no asaina mijery ny fanoharana momba ireo virijina folo, ka ny dimy tamin’ireo dia hendry, ary ny dimy kosa adala. Io fanoharana io dia efa tanteraka ary mbola ho tanteraka hatramin’ny litera farany indrindra, satria manana fampiharana manokana amin’izao andro izao izy, ary tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka izy ary mbola hitohy ho fahamarinana ankehitriny mandra-pahatapitry ny andro.” Review and Herald, August 19, 1890.
If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.
Raha ireo “fihaviana” efatra ireo “dia filazalazana ny zava-nitranga iray ihany,” dia ireo “fihaviana” efatra ireo, izay tanteraka tamin’ny fiandohan’ny Advantisma tao amin’ny hetsika Millerita, “dia ho tanteraka” indray “hatramin’ny tena litera indrindra” ao amin’ny hetsika Elia any amin’ny faran’ny Advantisma.
William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.
I William Miller sy ny Millerita no solontenan’ny hafatry ny anjely voalohany, ary ao amin’io andalan-teny io ihany avy ao amin’ny *Early Writings* izay vao notononintsika, ny hafatry ny anjely voalohany dia nanana ireo toetra mitovy indrindra amin’i Jaona Mpanao-batisa. Nanonona ilay andalan-teny isika izay milaza fa ireo izay nandà ny hafatr’i Jaona Mpanao-batisa dia tsy afaka nahazo tombontsoa tamin’ny fampianaran’i Jesosy. Ao amin’ny paragrafy manaraka dia hoy izy: “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Samy maneho fitaovan’ny fitsarana i William Miller sy i Jaona Mpanao-batisa.
Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.
Raha tsy niseho izy roroa, dia tsy ho tompon’andraikitra noho ny fandavana ny mazava ny taranaka avy amin’izy ireo tsirairay avy. Nampiasain’Andriamanitra ireo iraka roa ireo hanesorana ny fitafian-keloka laodikeana, ka tamin’izany no nanehoany ny fitanjahan’ny Laodikeana teo amin’ilay vahoaka voafidy taloha, tamin’ny alalan’ny fampidirana hafatra iray izay, na nekena na nolavina, dia hampiasaina amin’ny fitsarana ho famantarana fa nisy mpaminany teo aminy. Ny tantaran’ny taona 1840 hatramin’ny 1844 dia naseho mialoha tamin’ilay afo nidina teo amin’ny fanatitry Elia teny an-Tendrombohitra Karmela. Ny tena mpaminany dia efa noavahana tamin’ireo mpaminany sandoka.
We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
Eo amin’ilay fotoana izay tokony hanoritsoritsika ny fizotry ny fanadiovana izay nitohy taorian’ny 22 Oktobra 1844. Nambaran’i Rahavavy White fa taorian’ny 22 Oktobra 1844 dia “mbola tsy vonona ny hihaona amin’ny Tompony ny vahoaka. Mbola nisy asa fiomanana tsy maintsy tanterahina ho azy ireo. Tsy maintsy nomena fahazavana izy ireo, izay hitari-dalana ny sainy ho amin’ny tempolin’Andriamanitra any an-danitra; ary rehefa manaraka amin’ny finoana ny Mpisoronabe azy ao amin’ny fanompoany any izy, dia hambara aminy ny adidy vaovao. Hafatra fampitandremana sy fampianarana iray hafa koa no tsy maintsy homena ny fiangonana.”
When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.
Rehefa nolavin’ny Advantisma ny “impito” ao amin’ny Levitikosy faha-enina amby roapolo, izay nantsoin’i Daniela hoe “fianianan’i” Mosesy, dia very taminy ny fahafahana hamantatra fa mbola nitohy nihoatra ny asa voalohany nataony tamin’ny fahatakarana ireo fahamarinana mifandray amin’ny fanokafana ny fitsarana ny fizotry ny fanadiovana.
We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.
Hodinihintsika ao amin’ny lahatsoratra manaraka ny dingan’ny fanadiovana mitohy, ary hanomboka hampifanaraka ny tandroky ny Protestantisma marina izay noraisin’ny Advantisma Millerita tamin’ny taona 1840 amin’ny tandroky ny Repoblikanisma isika.