We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.
Isika dia niresaka ny tandindon’i Elia, ary ankehitriny dia ampiasaintsika ny tantaran’ny Tendrombohitra Karmela sy ny Tendrombohitra Sinay mba hanehoana dingam-pitsapana mivoatra ho an’ilay tandroky ny Protestantisma sy fivoarana ara-politika mivoatra ho an’ilay tandroky ny Repoblikanisma, izay mifanitsy amin’ilay tandroky ny Protestantisma.
The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.
Ny lahatsoratra farany dia niresaka ny fikomiana ao amin’ny Nomery toko fahatelo ambin’ny folo sy fahefatra ambin’ny folo, izay manondro ny fizahan-toetra fahafolo sady farany ho an’i Isiraely fahiny taorian’ny nandalovany ny Ranomasina Mena. Mifanaraka amin’ny fiandohan’ny fihetsiketsehana Millerita izany tantara izany, nefa koa amin’ny tantaran’ny fihetsiketsehana famaranan’Andriamanitra. Ny asan’ireo anjely telo rehetra ao amin’ny Apokalypsy fahefatra ambin’ny folo dia tanterahin’ny fihetsiketsehana iray eo am-piandohana sy fihetsiketsehana iray eo amin’ny farany.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Ny anjely izay miray ao amin’ny fanambarana ny hafatry ny anjely fahatelo dia hampahazava ny tany rehetra amin’ny voninahiny. Asa manana sehatra maneran-tany sy hery tsy fahita no ambara mialoha eto. Ny hetsika Adventa tamin’ny taona 1840–44 dia fanehoana be voninahitry ny herin’Andriamanitra; ny hafatry ny anjely voalohany dia nentina tany amin’ny tobim-pitoriana rehetra eran’izao tontolo izao, ary tany amin’ny firenena sasany dia nisy fahalianana ara-pivavahana lehibe indrindra izay efa hita tany amin’ny tany rehetra hatramin’ny Fanavaozana tamin’ny taonjato fahenina ambin’ny folo; nefa ireo dia mbola ho resin’ilay hetsika mahery eo ambanin’ny fampitandremana farany ataon’ny anjely fahatelo.” The Great Controversy, 611.
Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.
Eo anelanelan’ny tantaran’ny hetsika tany am-piandohana sy ny hetsika amin’ny farany no ahitantsika ny tantaran’ny fiangonan’i Laodikia. Ilay anjely izay manazava ny tany amin’ny voninahiny dia aseho mazava fa hetsika, fa tsy fiangonana.
“Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.
“Momba an’i Babylona, amin’ny fotoana aseho eto amin’ity faminaniana ity, dia ambara hoe: ‘Ny fahotany dia tafakatra hatrany an-danitra, ary Andriamanitra efa nahatsiaro ny helony.’ Apokalypsy 18:5. Efa nofenoiny ny famaran’ny helony, ary efa antomotra hihatra aminy ny fandringanana. Nefa mbola manana vahoaka ao Babylona ihany Andriamanitra; ary alohan’ny fitsidihan’ny fitsarany dia tsy maintsy antsoina hivoaka ireo mahatoky ireo, mba tsy handraisany anjara amin’ny fahotany sy tsy ‘handraisany ny lozany.’ Izany no anton’ilay hetsika asehon’ilay anjely midina avy any an-danitra, manazava ny tany amin’ny voninahiny sy miantso mafy amin’ny feo mahery, ka manambara ny fahotan’i Babylona. Mifandray amin’ny hafany no andrenesana izao antso izao: ‘Mivoaha avy ao aminy, ry oloko.’ Ireo fanambarana ireo, rehefa miray amin’ny hafatry ny anjely fahatelo, no mandrafitra ny fampitandremana farany izay homena ny mponina ambonin’ny tany.” Ilay Hery Mifanandrina, 604.
All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.
Mifanaraka ny mpaminany rehetra, ary izy rehetra dia mamaritra amin’ny fomba mazava kokoa ny “andro farany” noho ny amaritany ny andro izay nanambarana ny faminaniana. Ho ohatra amin’izany toe-javatra izany, ilay anjely ao amin’ny Apokalypsy toko faha-valo ambin’ny folo dia efa noharafesina sady mbola noharafesina tamin’ilay anjely ao amin’ny Apokalypsy toko faha-folo. Samy mampahazava ny tany amin’ny voninahiny izy roa rehefa midina. Sister White dia manondro ilay anjely voalohany ao amin’ny boky Early Writings.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“Nankin’i Jesosy ny anjely mahery iray mba hidina sy hampitandrina ny mponina etỳ an-tany hiomana amin’ny fisehoany fanindroany. Raha niala teo anatrehan’i Jesosy tany an-danitra ilay anjely, dia nisy fahazavana mamirapiratra sy be voninahitra indrindra nandeha teo alohany. Nolazaina tamiko fa ny iraka nanirahana azy dia ny hanazava ny tany amin’ny voninahiny sy hampitandrina ny olona ny amin’ny fahatezeran’Andriamanitra ho avy.” Early Writings, 245.
That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.
Io anjelin’ny Apokalypsy toko fahavalo ambin’ny folo io dia nidina tamin’ny 11 Septambra 2001. Efa nosariohatra tamin’ilay anjely izay nidina tamin’ny 11 Aogositra 1840 izany. Ao amin’ny Isaia toko fahaenina, dia aseho an’i Isaia ny tempoly any an-danitra sy ny voninahitr’Andriamanitra. Ao amin’ny andininy fahaefatra amin’ny toko fahaenina dia ambara fa feno ny voninahitr’Andriamanitra ny tany rehetra. Izany no mitranga rehefa midina ilay anjelin’ny Apokalypsy toko fahavalo ambin’ny folo.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
Ary rehefa afaka izany zavatra izany, dia hitako ny anjely iray hafa nidina avy tany an-danitra, nanana fahefana lehibe; ary ny tany dia nohazavain’ny voninahiny. Apokalypsy 18:1.
Verse three of Isaiah six identifies the same history.
Ny andininy fahatelo ao amin’ny Isaia toko fahaenina dia manondro izany tantara izany ihany.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Ary nifampiantso ireo ka nanao hoe: Masina, masina, masina, Jehovah Tompon’ny maro; heniky ny voninahiny ny tany rehetra. Isaia 6:3.
Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.
Nampiraisin’i Rahavavy White niaraka ny fahitan’i Isaia ny fitoerana masina sy ny hetsika ao amin’ny Apokalypsy toko faha-valo ambin’ny folo.
“The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.
Ny serafima eo anatrehan’ny seza fiandrianana dia feno tahotra masina sy fanajana lalina eo am-pibanjinany ny voninahitr’Andriamanitra, ka tsy mba mijery ny tenany akory izy na dia indray mipi-maso aza amin’ny fireharehana amin’ny tena, na amin’ny fankasitrahana ny tenany na ny samy izy. Ho an’i Jehovah Tompon’ny maro irery ihany ny fiderany sy ny voninahiny, dia Izy izay avo sady asandratra, ary ny voninahitry ny akanjony mameno ny tempoly. Raha mahita ny hoavy izy, dia ny fotoana izay hahafeno ny tany rehetra ny voninahiny, ka ny hiran’ny fiderana mandresy dia mifamalivaly avy amin’ny iray mankany amin’ny iray hafa amin’ny hira mamy hoe: “Masina, masina, masina, Jehovah Tompon’ny maro.” Feno fahafaham-po tanteraka izy amin’ny fanomezam-boninahitra an’Andriamanitra; ary eo anatrehany, eo ambanin’ny tsikiny fankatoavana, dia tsy maniry na inona na inona mihoatra noho izany izy. Amin’ny fitondrana ny endriny, amin’ny fanatanterahana ny fanompoany sy amin’ny fiankohofana aminy, dia tanteraka tanteraka ny faniriana ambony indrindra ao aminy.
“The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.
“Ny fahitana nomena an’i Isaia dia maneho ny toetry ny vahoakan’Andriamanitra amin’ny andro farany.” Review and Herald, 22 Desambra 1896.
John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.
Jaona ao amin’ny Apokalypsy toko fahafolo ary koa ao amin’ny toko faha-valo ambin’ny folo, mbamin’i Isaia ao amin’ny toko fahenina sy miaraka amin’ny fanazavan’i Rahavavy White, dia mametraka ireo fanoharana rehetra ireo momba ny fanazavana ny tany amin’ny voninahitr’Andriamanitra eo amin’io teboka iray ihany eo amin’ny tantara io. Vavolombelon’ny zava-nitranga tamin’ny 11 Septambra 2001 ny tany manontolo. Ny tantara mivoatra momba ny hetsika Millerita izay nifarana tamin’ny 1863 dia naneho mialoha ny tantara amin’ny fotoana izay idinan’ilay anjely mahery ao amin’ny Apokalypsy toko faha-valo ambin’ny folo miaraka amin’ny tantara mifandray amin’ilay anjely izay nidina tao amin’ny Apokalypsy toko fahafolo. Rehefa voapetraka ireo foto-kevitra fanombohana ireo, dia hiverina amin’ny fizahan-toetra aseho ao amin’ny Nomery toko faha-efatra ambin’ny folo isika. Rehefa avy nanao fifonana ho an’ireo mpiodina izay naniry hiverina tany Egypta sy hitora-bato an’i Josoa sy Kaleba i Mosesy, dia neken’Andriamanitra ny fifonan’i Mosesy.
And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.
Ary hoy Jehovah nanao hoe: Efa namela araka ny teninao Aho; nefa raha velona koa Aho, dia ho feno ny voninahitr’i Jehovah ny tany rehetra. Satria ireo lehilahy rehetra izay efa nahita ny voninahitro sy ny fahagagana nataoko tany Egypta sy tany an-efitra, nefa efa naka fanahy Ahy impolo izao ka tsy nihaino ny feoko, dia tsy hahita akory ny tany izay nianianako tamin’ny razany; eny, tsy hisy izay nampahatezitra Ahy hahita izany. Fa i Kaleba mpanompoko kosa, satria nanana fanahy hafa tao aminy izy ka nanaraka Ahy tamin’ny fony rehetra, dia hoentiko ho any amin’ny tany izay nalehany izy; ary ny taranany no handova azy. Nomery 14:20–24.
The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.
Ny tantara aseho eto amin’ny Nomery toko fahefatra ambin’ny folo dia fitsapana farany ho an’ny Isiraely fahiny, ary ny tsy fahombiazan’izy ireo dia nanamafy ho azy ny fahafatesana tany an-efitra nandritra ny efa-polo taona nanaraka. Io tantara io dia mifandray mivantana amin’ny Apokalypsy valo ambin’ny folo, satria ao no nanambaran’Andriamanitra fa “raha velona koa Aho,” dia “ho feno ny voninahitry ny TOMPO ny tany rehetra.” Fanambarana tena mahery izany, izay napetrak’Andriamanitra ao anatin’ity firaketana ara-tantara ity; ary amin’ny fanaovany izany dia asongadiny fa ny tantara aseho ao amin’ny Nomery toko fahatelo ambin’ny folo sy fahefatra ambin’ny folo dia nanondro mialoha ilay hetsika mahery ataon’ilay anjely ao amin’ny Apokalypsy valo ambin’ny folo. Satria ny Apokalypsy valo ambin’ny folo no faran’ny vahoaka sisa tavela an’Andriamanitra, dia ny fiandohan’ny vahoaka sisa tavela an’Andriamanitra koa dia aseho ao amin’ilay andalan-teny dinihintsika ao amin’ny bokin’ny Nomery.
On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.
Tamin’ny 11 Aogositra 1840, teo amin’ny fahatanterahan’ny faminaniana momba ny Islam amin’ny loza faharoa, dia nozahan-toetra tamin’ny hafatry Elia izay vao avy voaporofo fa marina ny vahoakan’ny fanekena voafidy taloha.
On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.
Tamin’ny 11 Septambra 2001, tamin’ny fahatanterahan’ny faminanian’ny finoana silamo momba ny loza fahatelo, ny vahoakan’ny fanekena voafidy fahiny dia nanamarika ny fiandohan’ny fitsarana ny velona ho hafatry Elia izay vao avy noporofoina fa marina.
The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.
Ang mensahe ni Elias sa kasaysayang Millerita ay itinakda sa loob ng konteksto ng panahong panghula. Ang mensahe ni Elias noong Setyembre 11, 2001 ay itinakda sa loob ng konteksto ng pag-uulit ng kasaysayan. Inuulit ng Setyembre 11, 2001 ang kasaysayan ng Agosto 11, 1840, sapagkat kapuwa ang mga petsang ito ay kumakatawan sa katuparan ng isang hula tungkol sa Islam, at kapuwa minamarkahan ang pagbaba ng anghel, na sinabi ni Sister White na “walang iba kundi si Jesu-Cristo.” Bagaman hindi kailanman sinabi ni Sister White na ang anghel ng Apocalipsis 18 ay “walang iba kundi si Jesu-Cristo” gaya ng sinasabi niya tungkol sa anghel ng Apocalipsis 10, ang anghel ng Apocalipsis 18 ay tinatanglawan ang lupa ng “kaniyang” kaluwalhatian, at malinaw ang Kasulatan na ang kaluwalhatian ni Jesu-Cristo ang tumatanglaw sa lupa.
The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.
Ang kasangkapan ng paghuhukom na nagdulot ng pagsubok sa mga Protestante noong pasimula ay ang kilusang Millerita gaya ng inilalarawan ni Elias. Ang kasangkapan ng paghuhukom na nagdudulot ng pagsubok sa Ikapitong-araw na Adventismo sa wakas ay ang kilusang Elias gaya ng inilalarawan ng isang daan at apatnapu’t apat na libo. Ang sagisag ni Elias ay may higit sa isang kahulugan, at bagaman siya ay kumakatawan kay Miller at sa kilusang Millerita, siya rin ay kumakatawan sa isang daan at apatnapu’t apat na libo.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.
“Moizy teo ambonin’ny tendrombohitry ny fiovan-tarehy dia vavolombelon’ny fandresen’i Kristy ny ota sy ny fahafatesana. Izy no nisolo tena ireo izay hivoaka avy ao am-pasana amin’ny fitsanganan’ny marina amin’ny maty. Elia kosa, izay nakarina ho any an-danitra nefa tsy nahita fahafatesana, dia nisolo tena ireo izay mbola ho velona etỳ ambonin’ny tany amin’ny fiavian’i Kristy fanindroany, ary izay ‘hovana, indray mipi-maso monja, ao anatin’ny indray mipì-maso, amin’ny feon-trômpetra farany;’ raha ‘ity mety maty ity tsy maintsy hitafy ny tsy fahafatesana,’ ary ‘ity mety lo ity tsy maintsy hitafy ny tsy fahalovana.’ 1 Korintiana 15:51-53. Jesosy dia nitafy ny fahazavan’ny lanitra, tahaka izay hisehoany rehefa ho avy Izy ‘fanindroany, tsy noho ny ota, fa ho famonjena.’ Fa ho avy Izy ‘amin’ny voninahitry ny Rainy miaraka amin’ny anjely masina.’ Hebreo 9:28; Marka 8:38. Tanteraka tamin’izay ny teny fikasan’ny Mpamonjy tamin’ny mpianatra. Teo ambonin’ny tendrombohitra dia naseho tamin’ny endriny madinika ny fanjakan’ny voninahitra amin’ny ho avy,—Kristy Mpanjaka, Moizy solontenan’ireo olo-masina natsangana tamin’ny maty, ary Elia solontenan’ireo nakarina.” Ilay Fitiavana Mandrakizay, 412.
The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.
Ang bayang tipan na nilampasan ay ang nakararami sa bilang na sampu laban sa dalawa. Marami ang tinatawag, ngunit kakaunti ang mga pinili. Ang kabiguan sa ikasampung pagsubok ay nakasalalay sa kung ang masamang ulat, o ang mabuting ulat tungkol sa Lupang Pangako, ay tinanggihan o tinanggap. Kaya, ang kasaysayang inilalarawan dito ay nagpapakita na ang tagumpay o pagkatalo sa sumusulong na kasaysayan ng pagsubok ay nakabatay sa pagpili sa pagitan ng dalawang metodolohiya na nagpapakahulugan sa iisang impormasyon.
All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.
Samy nahita ny Tany Nampanantenaina avokoa ny mpisafo roa ambin’ny folo, nefa fehin-kevitra roa samy hafa no natsangana ny amin’izay nasehon’ny Tany Nampanantenaina. Ny tatitra iray dia notarihin’ny tahotra maha-olona, fa ny iray kosa notarihin’ny finoana. Ny iray dia naneho faniriana handà ny fitarihan’Andriamanitra sy hiverina ho amin’ny fanandevozana tany Egypta, ary ny tatitra iray hafa kosa naneho faniriana hatoky ny fitarihan’Andriamanitra sy handroso ho any amin’ny Tany Nampanantenaina.
In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.
Tamin’ny hetsika Millerita, ny maro an’isa koa dia nifidy ny hiverina ho amin’ny fanandevozan’i Babylona sy ho tonga zanany vavy; ary izany no fanehoana ny fanapahan-keviny handà ny hafatra ara-paminaniana nentin’ilay anjely voalohany. Ny Millerita mahatoky kosa dia nifidy ny hanaraka ny hafatra ara-paminaniana nentin’ilay anjely voalohany, na dia taorian’ilay tsy fahatanterahana niseho tamin’ny fahadisoam-panantenana voalohany tamin’ny lohataonan’ny taona 1844 aza. Ny tantaran’ny Nomery dia mampiseho “tatitra” roa samy hafa nataon’ireo mpitsikilo roa ambin’ny folo, izay maneho fanadihadiana roa samy hafa momba ilay hafatra ara-paminaniana iray ihany. Tamin’ny taona 1863, ny Advantisma Laodiseana dia tsy hoe tsy nandray hafatra ara-paminaniana, fa nandà hafatra ara-paminaniana izay efa naorina teo aloha. Tamin’ny taona 1863, ny Advantisma Laodiseana dia niverina ka nandray ny metodôlôjia ara-Baiboly izay nanohitra an’i William Miller nandritra ny asa fanompoany manontolo. Ireo izay nandà ny hafatra ara-paminaniana ka naniry hiverina ho amin’ny fanandevozana dia nasehon’ny tandindon’ireo mpikomy ao amin’ny Nomery toko faha-14, izay maty tany an-efitra tamin’ny farany.
The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.
Ny isa folo, rehefa heverina ho tandindona, tahaka ny tandindona rehetra, dia manana heviny mihoatra ny iray. Ny heviny ara-tandindona dia tsy maintsy takarina araka ny tontolon’ny andalan-teny misy azy. Ny “folo” amin’ny maha-tandindona azy dia mety haneho fanenjehana. Mety haneho fizahan-toetra izy. Mety haneho ny firaisana avo folo heny an’ireo mpanjakan’i Eoropa sy ireo foko avaratr’i Isiraely ary ny Firenena Mikambana izy. Tao amin’ny fiangonan’i Smyrna, ny olon’Andriamanitra dia tsy maintsy hiaritra fahoriana mandritra ny folo andro.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Aza matahotra ny amin’izay zavatra hiaretanao: indro, ny devoly hanipy ny sasany aminareo any an-tranomaizina, mba hizahan-toetra anareo; ary hanana fahoriana hatramin’ny folo andro ianareo; aoka ho mahatoky mandra-pahafaty hianao, dia homeko anao ny satroboninahitry ny fiainana. Apokalypsy 2:10.
The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.
Ny mpahay tantara dia manondro ny fanenjehana nataon’i Diocletian teo amin’ny tantaran’i Smyrna, satria izany no fanenjehana mafy indrindra teo amin’ny tantaran’i Smyrna, ary naharitra folo taona izany. Ny mpahay tantara hafa kosa mamantatra fanenjehana folo samihafa teo amin’ny tantaran’i Smyrna. Na ahoana na ahoana, dia Roma Imperialy no nanatanteraka izany, izay asehon’ny tandroka folo ao amin’ny Daniela toko fahafito. Ireo mpanjaka folo ireo dia ireo mpanjaka, tandindonin’i Ahaba, izay nijangajanga niaraka tamin’ny papa, ary izy ireo no fitaovana fanenjehana nampiasain’ny papa mba hanatanterahana ny famonoana nandritra ny Vanim-potoana Maitina. Ny “folo” dia maneho ny fahefan’ny fanjakana izay manatanteraka ny fanenjehana ho an’i Jezebela. Ao amin’ny Daniela toko voalohany, ny “folo” dia tandindon’ny fotoam-pitsapana.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.
Masìna ianao, andramo ny mpanomponao hafolo andro; ary aoka homeny anana hohaninay sy rano hosotroinay izahay. Dia aoka hojerena eo anatrehanao ny tarehinay sy ny tarehin’ny zatovo izay mihinana ny anjara hanin’ny mpanjaka; ary araka izay hitanao dia ataovy amin’ny mpanomponao. Dia nanaiky azy tamin’izany zavatra izany izy ka nizaha toetra azy hafolo andro. Ary rehefa tapitra ny hafolo andro, ny tarehin’izy ireo dia hita ho tsara tarehy kokoa sy nofon-kena kokoa noho ny zatovo rehetra izay nihinana ny anjara hanin’ny mpanjaka. Daniela 1:12–15.
In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.
Tamin’ny Nomery toko faha-14, ny Isiraely fahiny dia efa nampahatezitra an’Andriamanitra in‑folo, izay maneho fitsapana folo nandritra ny fe‑potoana iray.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.
Fa tahaka ny maha-velona Ahy, dia hofenoina ny voninahitry ny Tompo ny tany rehetra. Satria ireo lehilahy rehetra izay efa nahita ny voninahitro sy ny fahagagana nataoko tany Egypta sy tany an-efitra, nefa efa naka fanahy Ahy im-polo izao ka tsy nihaino ny feoko. Nomery 14:21, 22.
If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.
Raha hitady amin’ny aterineto ianao ny fahatakarana izay fikomiana manokana no asehon’ireo fikomiana sivy na fitsapana tsy nahomby nanomboka tamin’ny fanafahana teo amin’ny Ranomasina Mena ka hatramin’ny fitsapana fahafolo, dia hahita fiovaovana vitsivitsy ianao momba izay tsy fahombiazan’ny Isiraely fahiny no tokony ho marihina ho anisan’ireo fitsapana folo ireo. Izaho dia milaza fa ilay fanafahana teo amin’ny Ranomasina Mena, izay nofaritana manokana ho mifanaraka amin’ny 22 Oktobra 1844, no fiandohan’ireo fitsapana folo, ary noho izany no toerana hanombohana manisa ireo fitsapana izay nipoitra nanomboka tamin’ny 1844 ka hatramin’ny 1863. Nisy dingam-pitsapana nandroso tsikelikely izay nanomboka tamin’ny 1798 rehefa nosokafana ny bokin’i Daniela, ary izany dingana izany dia nandrakotra ny tantaran’ny hafatry ny anjely voalohany sy faharoa izay nifarana tamin’ny fahatongavan’ny anjely fahatelo tamin’ny 22 Oktobra 1844.
“In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.
“Tany Minneapolis dia nanome vatosoa sarobidin’ny fahamarinana ho an’ny olony tamin’ny fisehoana vaovao Andriamanitra. Io fahazavana avy any an-danitra io dia nolavin’ny sasany tamin’ny hamafin-doha rehetra izay nasehon’ny Jiosy tamin’ny nandavany an’i Kristy, ary be ny resaka natao momba ny fijoroana amin’ireo mari-pamantarana fahiny. Nefa nisy porofo fa tsy fantatr’izy ireo akory izay tena mari-pamantarana fahiny. Nisy porofo ary nisy fandresen-dahatra avy tamin’ny Teny izay nanamarina tena teo anatrehan’ny fieritreretana; kanefa ny sain’ny olona dia efa voafaritra, voaisy tombo-kase tsy hidiran’ny fahazavana, satria efa nanapa-kevitra izy fa fahadisoana mampidi-doza izany, manaisotra ireo ‘mari-pamantarana fahiny’; kanefa tsy nanetsika tsatoka iray akory tamin’ireo mari-pamantarana fahiny izany, fa izy ireo kosa no nanana hevitra voavilivily momba izay mandrafitra ny mari-pamantarana fahiny.”
“The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.
“Ang paglabay sa panahon niadtong 1844 maoy usa ka yugto sa dagkung mga hitabo, nga nagbukas sa among mga mata nga nahingangha ngadto sa paghinlo sa santuwaryo nga nagakahitabo sa langit, ug adunay tino nga kalabotan sa katawohan sa Dios dinhi sa yuta, [usab] ang mga mensahe sa nahaunang ug ikaduhang mga manulonda ug ang ikatulo, nga nagbukhad sa bandila nga may nahisulat, ‘Ang mga sugo sa Dios ug ang pagtoo ni Jesus.’ Usa sa mga timaan nga pundasyon ilalom niini nga mensahe mao ang templo sa Dios, nga nakita sa Iyang mga katawohang mahigugmaon sa kamatuoran didto sa langit, ug ang arka nga naglangkob sa kasugoan sa Dios. Ang kahayag sa Igpapahulay sa ikaupat nga sugo mipasidlak sa iyang mabaskog nga mga silaw diha sa dalan sa mga malapason sa kasugoan sa Dios. Ang dili pagka-imortal sa mga daotan maoy usa ka karaang timaan nga pundasyon. Wala akoy mahunahunaan nga laing butang pa nga mahimong mahisakop ilalom sa ulohan sa mga karaang timaan nga pundasyon. Kining tanang pagsinggit mahitungod sa pag-usab sa mga karaang timaan nga pundasyon pawang lamang hinanduraw.” The 1888 Materials, 518.
On October 22, 1844 the third angel arrived with a message in his hand.
Tamin’ny 22 Oktobra 1844 dia tonga ny anjely fahatelo nitondra hafatra teny an-tànany.
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.
“Rehefa nifarana ny fanompoan’i Jesosy tao amin’ny fitoerana masina, ka niditra tao amin’ny fitoerana masina indrindra Izy ary nijoro teo anoloan’ny fiara izay misy ny lalàn’Andriamanitra, dia naniraka anjely mahery iray hafa Izy nitondra hafatra fahatelo ho amin’izao tontolo izao. Nisy horonan-taratasy napetraka teo an-tanan’ilay anjely, ary raha nidina ho etỳ an-tany tamin-kery sy fiandrianana izy, dia nanambara fampitandremana mahatahotra, niaraka tamin’ny fandrahonana mahatsiravina indrindra izay efa nentina ho an’ny olombelona.” Early Writings, 254.
On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”
Tamin’ny 22 Oktobra 1844 dia nidina ny anjely iray nitondra horonam-boky teny an-tanany, izay tokony hohanin’ny vahoakan’Andriamanitra. Ireo foto-pampianarana “mariky ny làlana” izay voafaritra avy eo dia tokony hohanina sy ekena, na holavina ka tsy hohanina. Rehefa tonga ny anjely fahatelo nitondra ny horonam-boky teny an-tanany, ny hafatra tao anatin’ilay horonam-boky dia naneho fahamarinana enina fitsapana. Ireo fitsapana enina ireo dia nofaritana ho ny “fandalovan’ny fotoana,” izay maneho ny faminaniana momba ny telo arivo sy roan-jato taona; ny fitsarana, aseho ho “ny fanadiovana ny fitoerana masina”; ny hafatry ny anjely telo; “ny lalàn’Andriamanitra”; “ny Sabata”; ary ny toetry ny maty, izay aseho ho “ny tsy fahafatesan’ny fanahy.”
Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.
Ireo fahamarinana enina ireo dia mazava ho azy fa mifamatotra, nefa samy nofaritana tsirairay ho mari-pamantarana. Mety hisy tsy maniry hampiditra ny fandalovan’ny fotoana ao anatin’ity lisitra ity, kanefa hita miharihary fa maro no nandà ny fahamarinana milaza fa ny 22 Oktobra 1844 dia fahatanterahan’ny faminaniana marina tokoa. Tsy naharesy izany fitsapana izany izy ireo, ka izany indrindra no nanakana azy tsy hiady amin’ireo fitsapana izay nanaraka. Ny fizotry ny fitsapan’Andriamanitra dia efa niorina imbetsaka ho fizotra miandalana izay mitaky fandresena amin’ilay fitsapana omena anao voalohany, vao afaka miditra amin’ilay fitsapana manaraka ianao.
“When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.
“Rehefa nanomboka naneho ny fahazavana momba ny resaka Sabata izahay, dia mbola tsy nanana hevitra voafaritra mazava momba ny hafatry ny anjely fahatelo ao amin’ny Apokalypsy 14:9–12. Ny vesatry ny fijoroanay ho vavolombelona, raha nijoro teo anatrehan’ny olona izahay, dia izao: fa avy amin’Andriamanitra ny hetsika lehibe momba ny fiavian’i Kristy fanindroany, fa efa nandeha ny hafatra voalohany sy faharoa, ary ny fahatelo dia mbola homena. Hitanay fa mifarana amin’izao teny izao ny hafatra fahatelo: ‘Indro ny faharetan’ny olona masina; indreto izay mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy.’ Ary hitanay mazava tahaka ny ahitanay azy ankehitriny fa ireo teny faminaniana ireo dia nanondro fanavaozana mikasika ny Sabata; kanefa ny amin’izay atao hoe fiankohofana amin’ilay bibidia voalaza ao amin’ilay hafatra, na izay atao hoe sariny sy mariky ny bibidia, dia mbola tsy nanana toerana voafaritra izahay.
“God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.
“Ny Andriamanitra, tamin’ny alalan’ny Fanahiny Masina, dia nampamirapiratra fahazavana teo amin’ireo mpanompony, ary niandalana no nisokafan’io foto-kevitra io tao an-tsainy. Nitaky fandalinana be sy fitandremana feno fanahiana ny fikarohana azy, rohy isan-dahy sy isan-vavy ampifandraisina. Tamin’ny fitandremana, ny fanahiana, ary ny fisasarana tsy an-kijanona no nandrosoan’ny asa mandra-panolorana amin’izao tontolo izao ireo fahamarinana lehibe ao amin’ny hafatsika, dia fitambarana mazava, mirindra, ary tanteraka.”
“I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’
«Efa efa niresaka momba ny nahafantarako an’i Loholona Bates aho. Hitako fa lehilahy kristiana tena mendrika izy, mahalala fomba sady tsara fanahy. Nitondra ahy tamin’ny halemem-panahy tahaka ny zanany ihany izy. Tamin’ny voalohany nandrenesany ahy niteny dia naneho fahalianana lalina izy. Rehefa nitsahatra tsy niteny aho, dia nitsangana izy ka nanao hoe: “Izaho dia Tomasy misalasala. Tsy mino fahitana aho. Nefa raha mba azoko inoana fa ny fijoroana vavolombelona nambaran’ilay anabavy tamin’ity alina ity dia tena feon’Andriamanitra ho antsika tokoa, dia ho izaho no lehilahy sambatra indrindra etỳ ambonin’ny tany. Voahetsika lalina ny foko. Mino aho fa marina tokoa ilay miteny, nefa tsy azoko hazavaina ny amin’ny nampisehoana azy ireo zavatra mahatalanjona izay nambarany tamintsika.”»
“A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.
“Volana vitsivitsy taorian’ny fanambadiako dia nanatrika, niaraka tamin’ny vadiko, Fivoriambe iray tany Topsham, Maine, aho, izay nisy an’i Loholona Bates. Tamin’izany fotoana izany dia mbola tsy nino tanteraka izy fa avy amin’Andriamanitra ny fahitako. Fotoana iray nahaliana fatratra izany fivoriana izany. Nitoetra tamiko ny Fanahin’Andriamanitra; voasarona tao anatin’ny fahitana ny voninahitr’Andriamanitra aho, ary tamin’izany no nahitako voalohany ireo planeta hafa. Rehefa tafavoaka tamin’ny fahitana aho, dia notantaraiko izay hitako. Dia nanontany ahy Loholona B. raha efa nianatra astronomia aho. Nolazaiko taminy fa tsy tsaroako velively ny mba nijerijery boky momba ny astronomia. Hoy izy: ‘Avy amin’ny Tompo izao.’ Tsy mbola hitako taloha mihitsy izy ho malalaka sy faly tahaka izany. Namirapiratra tamin’ny fahazavan’ny lanitra ny tavany, ary nananatra ny fiangonana tamin-kery izy.” Testimonies, volume 1, 78–80.
Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.
Eny tokoa, mifamatotra ireo fitsapam-pampianarana rehetra ireo, nefa koa fitsapana azo sarahina izy ireo, ary novelarina tsikelikely tamin’ny mpanompon’Andriamanitra. Maro ireo fiangonana izay mitandrina ny Sabata andro fahafito, nefa mandà ny hafatry ny anjely telo. Laviny ny fahamarinana fa nanomboka tamin’ny 22 Oktobra 1844 ny fitsarana, nefa mbola mitandrina ny Sabata ihany izy. Ireo fitsapam-pampianarana ireo dia mifamatotra, kanefa maneho fitsapana enina voafaritra manokana.
As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.
Araka ny vao nasehon’i Joseph Bates, ilay kapitenin-tsambo izay tena nahafehy tsara ny siansa momba ny kintana, dia nanaiky ny Fanahin’ny Faminaniana, izay efa nolaviny teo aloha. Tamin’ny Desambra 1844, dia nandray ny fahitana voalohany i Ellen White, ary tonga tao amin’ilay hetsika ny fitsapana fahafito.
“The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.
“Ny Baiboly no tsy maintsy ho mpanolo-tsaina anao. Halalino izy sy ireo testimonia nomen’Andriamanitra; fa tsy mifanohitra amin’ny Teniny velively ireny. Raha tsy miteny araka ny tenin’Andriamanitra ny Testimonia, dia lavio izany. Kristy sy Beliala tsy azo ampiraisina.” Selected Messages, boky faha-3, 33.
Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”
Fotoana fohy taorian’ilay fahadisoam-panantenana lehibe dia nanohana lahatsoratra iray i Rahavavy White izay nanondro an’i Kristy nifindra avy tao amin’ny fitoerana masina ho ao amin’ny Masina Indrindra tamin’ny 22 Oktobra 1844. Namporisihiny ho an’ny “olomasina rehetra” izany famoahana izany.
“I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.
“Mino aho fa ny Fitoerana Masina, izay hodiovina amin’ny faran’ny 2300 andro, dia ny Tempolin’i Jerosalema Vaovao, izay anompoan’i Kristy amin’ny maha-mpanao fanompoana Azy. Nasehon’ny Tompo tamiko tamin’ny fahitana, mihoatra ny herintaona lasa izay, fa nanana ny fahazavana marina momba ny fanadiovana ny Fitoerana Masina, sns., Rahalahy Crosier; ary fa sitrapony ny hanoratan-dRahalahy C. amin’ny antsipiriany ilay hevitra izay nomeny anay tao amin’ny Day-Star, Extra, 7 Febroary 1846. Tsapako fa nomen’ny Tompo fahefana feno aho hanoro izany Extra izany amin’ny olomasina rehetra.” A Word to the Little Flock, 12.
Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”
Ny fanohanany dia mikasika ny fanoritsoritan’i Crosier ny amin’ny nifindran’i Kristy ho ao amin’ny Efitra Masina Indrindra, kanefa ilay lahatsoratra dia nahitana fampianarana diso maromaro, anisan’izany ny fampianaran’ny Protestanta nihemotra tamin’ny finoana izay milaza fa ny “isan’andro” ao amin’ny bokin’i Daniela dia maneho ny fanompoan’i Kristy. Koa izany no nanoratany fanazavana manazava, izay navoaka voalohany tamin’ny taona 1850 ary avy eo nampidirina tatỳ aoriana tao amin’ny boky Early Writings. Tao no nanambarany fa “ireo izay nanambara ny antson’ny ora fitsarana dia nanana ny fahatakarana marina ny amin’ny ‘isan’andro’.”
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.
“Dia hitako avy eo, mikasika ny ‘isan’andro’ (Daniela 8:12), fa ny teny hoe ‘fanatitra’ dia nampidirin’ny fahendren’olombelona, ka tsy anisan’ny lahatsoratra akory izany, ary ny Tompo no nanome ny fahatakarana marina momba izany ho an’ireo izay nitory ny antson’ny ora fitsarana. Fony mbola nisy firaisan-kina, talohan’ny 1844, saiky niray hevitra tamin’ny fahatakarana marina ny amin’ny ‘isan’andro’ ny rehetra; fa tao anatin’ny fisafotofotoana nanomboka tamin’ny 1844, dia nisy fomba fijery hafa noraisina, ary nanaraka izany ny haizina sy ny fisafotofotoana.” Early Writings, 74.
The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”
Ny resaka momba ny “ny isan’andro” ao amin’ny bokin’i Daniela dia tonga ho mariky ny fiverenan’ny Advantisma amin’ny fomba fiasan’ny Protestantisma nihemotra tany am-piandohan’ny taonjato faha-roapolo, ary amin’izao andro izao dia nolavin’ireo teolojian’ny Advantisma ny fahatakarana marina araka ny an’ny Millerita momba ny “ny isan’andro.” Nolavina izany, na dia efa nanondro mazava aza Ranabavy White fa marina ny Millerita tamin’ny namantarany ny “ny isan’andro” ho hery satanika an’ny fanompoan-tsampy. Nolavin’izy ireo ny fahamarinana momba ny “ny isan’andro” tsy noho ny fifanoherana amin’ny fanamafisana avy amin’ny tsindrimandry nataony ihany fa marina ny fahatakarana nananan’ny Millerita, fa koa noho ny fifanoherana mivantana amin’ny fanondroany mazava fa ilay foto-pampianarana sandoka izay mampianatra fa ny “ny isan’andro” dia maneho ny fanompoan’i Kristy ao amin’ny fitoerana masina dia nentin’ireo “anjely izay noroahina hiala tany an-danitra!”
“And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.
“Ary teo Rahalahy Daniells, izay niasan’ny fahavalo tao an-tsainy; ary ny sainao sy ny sain’i Loholona Prescott dia niasan’ireo anjely izay noroahina hiala tany an-danitra.” Manuscript Releases, volume 20, 17.
Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.
Ny fandavany lalina ny amin’izay ampiasain’ny Advantisma ankehitriny ho iray amin’ireo “lovian’ny angano” dia henjana tokoa, satria Daniells sy Prescott dia naka tandindon’ny fahefan’i Satana (ny fanompoan-tsampy) ka nampihatra izany tandindona izany tamin’i Kristy (ny fanompoany ao amin’ny fitoerana masina). Izany dia mahatonga fitiliana ara-pampianarana valo.
The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.
Ny fitsapana fahasivy ao amin’ny tantara izay mitondra mankany amin’ny taona 1863 dia ny famokarana ny tabilao faharoan’i Habakoka tamin’ny 1850. Ny tabilao mpisava lalana 1843 dia novokarina tamin’ny 1842, ary antsoina hoe tabilao 1843 ihany satria naminany ny fiverenan’i Kristy tamin’ny 1843 izy. Ny baiko hamokatra tabilao faharoan’i Habakoka dia nomena an-dRahavavy White tamin’ny 1850. Ny famokarana ireo tabilao roan’i Habakoka dia mampifandray ny tantaran’ny anjely voalohany sy faharoa amin’ny tantaran’ny anjely fahatelo. Ao amin’ny tantaram-piainan’ny zafikeliny momba ny fiainany sy ny asany, dia manome topimaso momba ireo zava-nitranga izay nitarika ho amin’ny famokarana ny tabilao 1850 izy. Izany dia ataony amin’ny alalan’ny fifantenana ireo fanamarihana mifandraika nataon-dRahavavy White ary ampiany ny fanehoan-keviny ao anatin’ilay topimaso.
“On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.
“Tamin’ny niverenanay tany amin’i Rahalahy Nichols dia nomen’ny Tompo fahitana aho ka nasehony tamiko fa tsy maintsy atao mazava eo ambonin’ny tabilao ny fahamarinana, ary izany no hahatonga ny maro handray fanapahan-kevitra ho amin’ny fahamarinana amin’ny alalan’ny hafatry ny anjely fahatelo, miaraka amin’ireo roa teo aloha izay atao mazava eo ambonin’ny tabilao.—Taratasy 28, 1850.
“In this vision she was also shown that which would give James White courage to continue publishing:
“Tamin’ity fahitana ity dia naseho azy koa izay hanome an’i James White herim-po hanohy ny famoahana:”
“I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.
“Hitako koa fa tena ilaina tahaka ny handehanan’ny iraka ny hamoahana ilay taratasy; fa mila taratasy entiny miaraka aminy ny iraka, izay mirakitra ny fahamarinana ankehitriny, mba hapetrany eo an-tànan’izay mihaino, ka amin’izany dia tsy hanjavona ao an-tsaina ny fahamarinana. Ary ilay taratasy dia ho tonga any amin’izay tsy azon’ny iraka aleha.—Ibid.
“Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:
“Ny asa tamin’ilay tabilao vaovao dia natomboka avy hatrany, ary nomena fahafahana hampahafantatra ireo rahalahy momba izany tao amin’ny laharan’ny Present Truth izay navoakan’i James tamin’ny volana manaraka:
“The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.
“Ny Tabilao. Tabilao ara-potoana momba ny fahitana nataon’i Daniela sy Jaona, nokajiana mba haneho mazava ny fahamarinana ankehitriny, dia efa atao pirinty amin’ny vato ankehitriny eo ambany fiahian’i Rahalahy Otis Nichols, avy any Dorchester, Massachusetts. Ireo izay mampianatra ny fahamarinana ankehitriny dia hahazo fanampiana lehibe avy amin’izany. Hampitaina aty aoriana ny filazana fanampiny momba ny tabilao.—Present Truth, Novambra, 1850.
“By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.
“Tamin’ny faran’ny volana Janoary 1851, dia efa vonona ilay tabilao ka nambara fa hamidy amin’ny $2. Tena faly tamin’izany i James White ary nanolotra izany maimaim-poana ho an’‘ireo izay nantsoin’Andriamanitra hitondra ny hafatry ny anjely fahatelo’ (Review and Herald, Janoary 1851). Nisy fanomezana malala-tanana vitsivitsy nanampy tamin’ny fandoavana ny saram-panontana.” Arthur White, Ellen G. White: The Early Years, boky 1, 185.
Speaking of the 1843 chart Sister White recorded that it had been directed by God.
Niresaka momba ny tabilao 1843 i Rahavavy White, ary voarakiny fa notarihin’Andriamanitra izany.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.
“Nasehon’ny Tompo tamiko fa ny tabilao 1843 dia notarihin’ny tanany, ary tsy misy ampahany aminy tokony hovaina; fa ny tarehimarika dia araka izay tiany. Fa ny tanany no teo amboniny ka nanafina fahadisoana teo amin’ny tarehimarika sasany, mba tsy hisy hahita izany mandra-panaisotra ny tanany.” Review and Herald, 1 Novambra 1850.
When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.
Rehefa noraketina ny fahazavana mifandray amin’ilay baiko hamokatra tabilao hafa tamin’ny 1850, dia nomeny ihany koa ilay fanekena avy amin’Andriamanitra momba ny tabilao 1850, tahaka ilay nomena mikasika ny tabilao 1843, sady nambarany koa fa ireo tabilao hafa izay novokarina tamin’izany fotoana izany dia tsy neken’ny Tompo. Ny baiko hamokatra tabilao vaovao dia nampidirina niaraka tamin’ny baiko hanonta boky vaovao.
“I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
“Hitako fa diso tanteraka ny raharaha fanaovana tabilao. Tamin’i Rahalahy Rhodes no niandohany, ary notohizin’i Rahalahy Case izany. Efa lany ny vola tamin’ny fanaovana tabilao sy famoronana sarin-javatra tsy mendrika sy maharikoriko hanehoana ny anjely sy Jesosy be voninahitra. Hitako fa tsy sitrak’Andriamanitra izany zavatra izany. Hitako fa Andriamanitra no tao amin’ny famoahana ilay tabilao nataon’i Rahalahy Nichols. Hitako fa misy faminaniana momba io tabilao io ao amin’ny Baiboly, ary raha natao ho an’ny vahoakan’Andriamanitra io tabilao io, raha ampy ho an’ny iray izy, dia ampy ho an’ny hafa koa; ary raha nisy iray nila tabilao vaovao hoso-dokoina amin’ny maridrefy lehibe kokoa, dia samy mila izany tahaka izany avokoa ny rehetra.
“I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.
“Hitako fa tao amin’i Rahalahy Case dia nisy toe-panahy tsy tony, tsy milamina, tsy afa-po, ary tsy mankasitraka, izay naniry tabilao hafa indray. Hitako fa nisy vokany ratsy teo amin’ny fiangonana ireny tabilao voasoritra ireny. Nahatonga toe-panahy maivana, tsy lalina, sady mpaneso izany tao amin’ny fivoriana.”
“I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
“Hitako fa ireo tabilao nalahatr’Andriamanitra dia nisy fiantraikany tsara tamin’ny saina, na dia tsy nisy fanazavana aza. Misy zavatra mazava, mahafinaritra, ary avy any an-danitra ao amin’ny fanehoana ny anjely eo amin’ireo tabilao. Ny saina dia tarihina mankany amin’Andriamanitra sy ny lanitra, saika tsy tsikaritra akory. Fa ireo tabilao hafa izay noforonina kosa dia maharikoriko ny saina, ary mahatonga ny saina hifikitra bebe kokoa amin’ny tany noho ny lanitra. Ireo sary maneho anjely dia mitovy kokoa amin’ny demonia noho ny amin’ireo zavaboary avy any an-danitra. Hitako fa ireo tabilao ireo dia nibahana ny sain’i Rahalahy Case nandritra ny andro sy herinandro maro, tamin’ny fotoana izay tokony nitadiavany fahendrena avy any an-danitra tamin’Andriamanitra, ary tokony nitomboany tamin’ny fahasoavan’ny Fanahy sy tamin’ny fahalalana ny fahamarinana.
“I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.
«Hitako fa raha ny vola izay lanilany tamin’ny famoahana tabilao dia nampiasaina kosa tamin’ny famoahana mazava ny fahamarinana eo anatrehan’ny rahalahy amin’ny alalan’ny famoahana taratasy fampielezana, sy ny sisa, dia ho nahavita soa lehibe izany ary ho namonjy fanahy. Hitako fa ny raharaha fanaovana tabilao dia niely tahaka ny tazo.» Manuscript Releases, laharana 13, 359; 1853.
She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.
Milaza mazava tsara izy fa “Andriamanitra no tao amin’ny famoahana ny tabilao [1850] nataon-dRahalahy Nichols,” ary fa nisy koa “faminaniana [Habakoka roa] momba io tabilao io ao amin’ny Baiboly.” Nambarany koa fa “ireo tabilao” [amin’ny maro; 1843 sy 1850] izay “nodidian’Andriamanitra dia namely tamim-pahasoavana ny saina, na dia tsy nisy fanazavana aza.” Habakoka roa dia nandidy ny Millerita hanao ny fahitana ho mazava eo ambonin’ny tabilaon-tsoratra, (amin’ny maro), mba hahafahan’izay mamaky ireo tabilao roa mihazakazaka miverina sy mandroso ao amin’ny Tenin’Andriamanitra. Tsy nila fanazavana fanampiny ireo tabilao avy amin’Andriamanitra, tsy tahaka ilay tabilao sandoka tamin’ny 1863 nataon’i Uriah Smith.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Dia namaly ahy Jehovah ka nanao hoe: Soraty ny fahitana, ary ataovy mazava eo ambonin’ny takelaka izany, mba hahazakazahan’izay mamaky azy. Habakoka 2:2.
The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.
Ny fitsapana fahafolo no ifantohan’ity lahatsoratra ity. Momba ireo fitsapana folo notondroin’i Mosesy ao amin’ny Nomery toko faha-efatra ambin’ny folo, ny manam-pahaizana hebreo sy ny teolojiana hafa dia mamoaka vinavina samihafa momba izay zava-nitranga teo amin’ny tantara nanomboka tamin’ny fanafahana teo amin’ny Ranomasina Mena ka hatramin’ny fikomian’ireo mpitsikilo folo no mety hosoloany tena. Ny fikomiana ao anatin’izany tantara izany dia manome fiovaovana vitsivitsy azo isafidianana, kanefa azo antoka fa ny fitsapana fahafolo no manamarika ny fiandohan’ny efapolo taona nisian’ny fahafatesana tsikelikely tany an-efitra mandra-pahafatin’ny mpikomy rehetra izay efa tonga tamin’ny taona maha-tompon’andraikitra.
In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.
Toy izany koa, misy sasany mety hanohitra ny safidiko ireo fitsapana ara-pampianarana folo ireo, satria mety hisy fiovaovana izay toa tsaratsara kokoa noho izay apetrako eto. Na izany aza, ny fitsapana fahafolo sady farany dia mazava tahaka ny fikomian’ireo mpisafo folo. Izany dia ny fandavana ireo fito heny ao amin’ny Levitikosy 26. Misy porofo ara-paminaniana maro manohana izany famantarana izany.
In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.
Ao amin’ny lahatsoratra manaraka dia hanomboka hamantatra ireo vavolombelona ara-paminaniana izay manohana ny fanondroana fa ny fotoana fito ao amin’ny Levitikosy 26 no tsy fahombiazana fahafolo sady farany an’ny Advantisma Laodiseana.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.
“Rehefa ny herin’Andriamanitra no manambara izay marina, dia tsy maintsy mijoro mandrakizay ho fahamarinana izany fahamarinana izany. Tsy azo ekena ny fiheverana aterak’izay any aoriana, izay mifanohitra amin’ny mazava nomen’Andriamanitra. Hisy olona hitsangana hitondra fanazavana ny Soratra Masina izay heveriny ho fahamarinana aminy, nefa tsy fahamarinana izany. Ny fahamarinana ho an’izao andro izao dia efa nomen’Andriamanitra antsika ho fototry ny finoantsika. Izy tenany no nampianatra antsika izay marina. Hisy iray hitsangana, ary avy eo iray hafa indray, mitondra fahazavana vaovao izay manohitra ny fahazavana efa nomen’Andriamanitra tamin’ny fanehoan’ny Fanahiny Masina.”
“A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
Vitsy ihany no mbola velona ka nandalo tamin’ilay fanandramana azo tamin’ny fanorenana ity fahamarinana ity. Tamin’ny fahasoavany no namelan’Andriamanitra ny ainy mba hamerimberina hatrany, mandra-pahatapitry ny androm-piainany, ny fanandramana izay nandaloany, tahaka an’i Jaona apostoly koa mandra-pahatapitry ny fiainany mihitsy. Ary ireo mpitondra ny faneva izay lavo tamin’ny fahafatesana dia hiteny amin’ny alalan’ny famoahana indray ny asa sorany. Nampianarina aho fa amin’izany no handrenesana ny feony. Izy ireo dia hitondra ny fijoroany ho vavolombelona ny amin’izay mandrafitra ny fahamarinana ho an’izao andro izao.
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.
“Tsy tokony handray ny tenin’ireo izay tonga mitondra hafatra mifanohitra amin’ireo teboka manokana amin’ny finoantsika isika. Manangona andiam-pandinika maro avy ao amin’ny Soratra Masina izy ireo, ka manangona izany ho porofo manodidina ny foto-kevitra ambarany. Efa natao imbetsaka izany nandritra ny dimampolo taona lasa. Ary na dia tenin’Andriamanitra aza ny Soratra Masina ka tokony hohajaina, ny fampiharana azy, raha toa izany fampiharana izany manetsika andry iray amin’ny fanorenana izay notohanan’Andriamanitra nandritra izay dimampolo taona izay, dia fahadisoana lehibe izany. Izay manao fampiharana tahaka izany dia tsy mahalala ny fanehoana mahagaga nataon’ny Fanahy Masina izay nanome hery sy tanjaka ho an’ireo hafatra taloha izay tonga tamin’ny vahoakan’Andriamanitra.” Selected Messages, boky 1, 161.