We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.
Isika dia manondro ny taona 1863 ho toy ny teboka farany fitsapana ao anatin’ny andiana fitsapana izay natomboka tamin’ilay fahadisoam-panantenana lehibe tamin’ny 1844. Ny anton-kevitra voalohany asehontsika dia ny zava-misy fa nifarana ny hetsika Millerita tamin’ilay taona ihany, rehefa voasoratra ara-dalàna teo anatrehan’ny governemantan’i Etazonia ny Fiangonana Advantista Mitandrina ny Andro Fahafito. Ilay hetsika izay nanomboka ara-paminaniana tamin’ny 1798 dia nifarana tamin’ny 1863.
Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.
Angspiration nagpahibalo kanato nga sa dihang ang gamhanang manolunda sa Pinadayag napulog-walo mikunsad niadtong Septyembre 11, 2001, ang maong hitabo gitipo na sa kalihokan sa mga Millerite sa dihang ang manolunda sa Pinadayag napulo mikunsad. Ang kalihokan sa mga Millerite nagsugod sa panahon sa katapusan niadtong 1798, sa dihang ang panan-awon sa suba sa Ulai sa Daniel kapitulo walo ug siyam gibuksan. Ang kalihokan sa usa ka gatus ug kap-atan ug upat ka libo nagsugod sa panahon sa katapusan niadtong 1989, sa dihang ang panan-awon sa suba sa Hiddekel sa katapusang tulo ka kapitulo sa Daniel gibuksan.
Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.
Samy nanomboka fisarahana miandalana tamin’ilay vahoaka voafidy taloha tamin’ireo izay tao anatin’ny hetsika araka ny tantarany avy avy ireo fotoan’ny farany roa tonta. Rehefa nohamafisina ampahibemaso ny fitsipika fototra tamin’ny tantara tsirairay, dia nidina ny anjelin’ny tantara tsirairay avy. Ny hafatra sy ny hetsika ary ny iraka no fitaovana nampiasain’ny Tompo tao amin’ny tantara tsirairay avy mba hampisehoana ny fahotan’ilay vahoaka voafidy taloha; fa tahaka ny nampianaran’i Kristy momba ny asany ihany, raha tsy tonga Izy, dia tsy ho nanana ota ireo Jiosy mpanohitra amin’ny tantara. Ny iraka sy ny hafatra ary ny hetsika no fitaovam-pitsarana izay hampamoaka ilay vahoaka voafidy taloha noho ny nandavany ny mazava miandalana tamin’ny tantarany avy avy, ary rehefa nidina ny anjely dia nanamarika izany fa efa natomboka ny fizotry ny fitsarana ny vahoakan’ny fanekena taloha. Fantatra ilay fitaovam-pitsarana rehefa mihinana ny hafatra natolotry ny Tompo ho azy ireo ny mpaminany izay maneho izany tantara izany. Rehefa mihinana ny hafatra izy ireo, dia entiny any amin’ilay vahoaka voafidy taloha, izay aseho ho vahoaka mafy hatoka sy mpiodina, izay tsy hihaino na hiova fo. Raha vantany vao midina ny anjely ary nohanina ny hafatra, dia manomboka ny fitsarana an’ilay vahoaka mpiodina.
We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.
Isika dia mampihatra ny fizotry ny fitsarana tao amin’ny Isiraely fahiny, araka ny aseho ao amin’ny bokin’ny Nomery, amin’ny tantaran’ny hetsika Millerita; ary amin’ny farany, dia hampihatra io fizotry ny fizahan-toetra io amin’ny hetsiky ny efatra arivo amby iray alina sy efatra arivo amby iray hetsy. Ny tandindon’ny isa “folo” dia tokony hofaritana araka ny teny manodidina ao amin’ny andalan-teny izay ampiasana azy.
The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.
Ny filaharan’ireo fitsapana folo dia manomboka amin’ilay fahadisoam-panantenana, na teo amin’ny Ranomasina Mena ho an’ny Isiraely fahiny, na tamin’ny 22 Oktobra 1844 ho an’ireo Millerita. Ny Ranabavy White dia manondro ireo fahamarinana “landmark” izay nosokafana tamin’izany fotoana izany, manomboka amin’izay nantsoiny hoe “the passing of time.” Ny fahadisoam-panantenan’ny Hebreo dia ny fandrahonan’ny tafik’i Farao. Ny tsy fahampian’ny finoana ny herin’Andriamanitra teo amin’ny Hebreo dia naseho tamin’ny valinteniny noho ny tahony ny tafiky ny fahavalony, tahaka izany koa tamin’ny fitsapana fahafolo sy farany. Jesosy dia maneho ny farany hatrany am-piandohana, koa ilay tahotra ireo goavambe tao amin’ny Tany Nampanantenaina izay nambaran’ireo mpisafo folo dia ilay tahotra ihany izay efa niteraka koa ny fahadisoam-panantenany teo amoron’ny Ranomasina Mena. Ny fitsapana fahafolo sy farany ho an’ny hetsika Millerita dia ho faminaniana ara-potoana, tahaka ny tamin’ny 22 Oktobra 1844.
The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.
Ny fahadisoam-panantenana lehibe tao amin’ny fizotry ny fitsapana nifandimby teo amin’ny tantaran’ny Millerita no nanamarika ny fiandohan’ny tantara iray izay efa naseho mazava tamin’ny alalan’ny tandindon’ny fanafahana an’i Isiraely fahiny hiala avy tany Egypta. Nanomboka teo amin’ny Ranomasina Mena dia nisy andiana fitsapana folo, ary ny fitsapana farany dia haneho taratra ny fitsapana voalohany. Ny “fandalovan’ny fotoana” tamin’ilay fahadisoam-panantenana lehibe dia vokatry ny tsy fahazoana araka ny tokony ho izy faminaniana momba ny fotoana iray. Ny faran’ny fizotry ny fitsapana ho an’i Isiraely ara-panahy dia hitovy amin’ny voalohany. Tamin’ny 1863, ireo mpitarika ny Isiraely ara-bakiteny dia nifidy ny hiverina amin’ny fomba fanao ara-baiboly narahin’ireo izay vao avy nofaritan’izy ireo ho zanakavavin’i Roma, ka nandà, na azonao lazaina hoe, tsy nahatakatra araka ny tokony ho izy, ilay faminaniana momba ny fotoana lava indrindra ao amin’ny Baiboly. Ny fiafaran’ireo fitsapana folo tao amin’i Isiraely ara-bakiteny sy ara-panahy dia nasehon’ny fiandohana. Ary tamin’ny farany, tamin’ireo tranga roa ireo, ireo mpikomy dia naneho faniriana hiverina any amin’ilay toerana izay vao avy nanafahana azy.
By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.
Tamin’ny fandavana ny fotoana impito ao amin’ny Levitikosy 26 dia namorona olana ara-paminaniana izay tsy noheveriny mialoha ny Advantisma Laodiseana. Hatreto dia mbola tsy nahavaha izany olana izany izy ireo, na dia manolotra lovia maro samihafa feno angano aza izy amin’ny fiezahana hanao izany. Ao amin’ilay andininy izay ambaran’i Rahavavy White ho fototra sy andry afovoan’ny Advantisma no misy izany olana izany.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
Ny Soratra Masina izay, mihoatra noho ny hafa rehetra, no sady fototra no andry afovoan’ny finoana Advantista dia izao fanambarana izao: “Mandritra ny roa arivo sy telon-jato andro; dia hodiovina ny fitoerana masina.” [Daniela 8:14.] Ilay Ady Lehibe, 409.
Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.
Manana zavatra maro ambara momba ny andininy faha-efatra ambin’ny folo ny Advantisma, nefa tsy mba resahiny velively ilay fanamarihana voalohany indrindra izay tokony hatao momba io andininy io. Izany fanamarihana izany dia izao: ny andininy faha-efatra ambin’ny folo dia “valiny.” Tsy misy heviny ny valiny, raha tsy ampidirina miaraka aminy ny fanontaniana izay mamoaka izany valiny izany. Ny andininy faha-telo ambin’ny folo dia tsy azo sarahina amin’ny andininy faha-efatra ambin’ny folo, na ara-poto-kevitra, na ara-pitsipitenenana, na araka ny saina mandanjalanja; satria ny andininy faha-telo ambin’ny folo no fanontaniana ary ny andininy faha-efatra ambin’ny folo no valiny.
The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.
Ny fanontaniana, raha aseho araka ny tokony ho izy sy amim-pahitsiana, dia mamoaka hevitra tena hafa momba ny andininy faha-efatra ambin’ny folo noho izay ampianarin’ny Advantisma. Tsy midika izany fa tsy “fototra sy andry afovoan’ny finoana Advantista” ny andininy faha-efatra ambin’ny folo, satria izany tokoa izy. Midika kosa izany fa rehefa tsy nahazo tsara ka nanilika ny fito andro impito ny Advantisma tamin’ny 1863, dia tsy afa-namaritra tamin’ny fahafenoany izay tena dikan’ny andininy faha-efatra ambin’ny folo izy ireo. Ao amin’ny Soratra Masina, ny antsasaky ny fahamarinana dia tsy fahamarinana. Raha takarina araka ny tokony ho izy, ny fanontanian’ny andininy faha-telo ambin’ny folo dia mitaky ny fanekena ilay faminaniana manamarika ny fanadiovana ny fitoerana masina izay efa nohitsakitsahina, ary koa ny fanekena ilay faminaniana manamarika ny fanitsakitsahana ny antokon’olona. Ny faminaniana momba ny roa arivo sy telon-jato taona dia miresaka ny “fitoerana masina,” ary ny faminaniana momba ny roa arivo sy diman-jato amby roapolo taona kosa dia miresaka ny “antokon’olona.”
To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.
Mba hamaliana ny fifandraisan’ireo andininy roa ireo dia mitaky fandinihana lavabe, izay tsy kasainy hatao amin’izao fotoana izao ato amin’ireto lahatsoratra ireto. Ireo teboka ireo dia efa noresahina imbetsaka nandritra ny taona maro ary hita ao amin’ny andiany Habakkuk’s Tables. Mbola miresaka momba ny tandindon’i Elia aho ary maniry hamita ireo fahamarinana ireo aloha.
William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.
I William Miller dia ilay Elia tamin’ny fiandohan’ny Adventisma, ary ny fahitana voalohany hitany dia ny amin’ireo fotoana fito ao amin’ny Levitikosy 26; koa ny fandavana izany fahamarinana izany tamin’ny 1863 dia fandavana ny hafatr’i Elia. Eto aho dia miresaka ny amin’ilay toetran’ny Alfa sy Omega izay mampitovy ny farany amin’ny fiandohana. Ny fizahan-toetra farany ho an’ny Isiraely fahiny dia efa voasolon-tena tao amin’ny fizahan-toetra voalohany. Ireo fizahan-toetra roa ireo dia samy maneho tahotra fa mahery noho Andriamanitra ny firenena jentilisa. Ny fizahan-toetra fahafolo, satria mitovy amin’ny foto-kevitra ihany, dia fiodinana lehibe lavitra noho ny fizahan-toetra voalohany, satria ny tantaran’ny fandresen’Andriamanitra tamin’ny fizahan-toetra voalohany dia tokony ho niteraka fahatokiana mafy orina tao amin’ireo mpikomy. Nasehon’izy ireo ny fandavany an’Andriamanitra na dia teo aza ny porofo betsaka lavitra momba ny heriny noho izay nananany teo amin’ny Ranomasina Mena. Ny Adventisma Millerita, tamin’ny 1863, dia efa nanazava sahady ny antony naha-asan’Andriamanitra mahery ny fahadisoam-panantenana lehibe, nefa mbola nanapa-kevitra ihany izy ireo ny hifidy mpitarika ka hiverina any Egypta ary handà ilay hafatra izay antsoin’i Daniela hoe ny “fianianana” an’i Mosesy, izay efa voasolon-tenan’i Elia.
Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.
Raha tokony handany fotoana hamelabelarana ireo porofo manamarina ny maha-ara-dalàna ny fito andro ho faminanian’ny fotoana, dia mikasa ny hampiasa lojika tsotra aho mba hanaporofoana ny maha-ara-dalàna izany amin’ny fomba hafa. Fa ho an’ilay hetsika izay nanomboka tamin’ny 1798, ny fitsapana farany tamin’ny 1863 dia haneho koa ny fitsapana farany ho an’ny hetsiky ny anjely mahery ao amin’ny Apokalypsy faha-valo ambin’ny folo. Efa nazava tsara ny Fanahy avy amin’Andriamanitra momba izay fitsapana farany ho an’ireo hetsika roa tonta.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.
“I Satana dia … tsy mitsahatra manosika izay sandoka—mba hampivily hiala amin’ny fahamarinana. Ny famitahana farany indrindra ataon’i Satana dia ny hahafoana tsy hisy heriny ny fijoroana vavolombelon’ny Fanahin’Andriamanitra. ‘Raha tsy misy fahitana, dia ringana ny vahoaka’ (Ohabolana 29:18).” Selected Messages, boky 1, 48.
There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.
Tsy misy fomba marina ahafahana mandray ny asa soratr’i Ellen White ka milaza fa tsy nanohana tanteraka ny fito andro ao amin’ny Levitikosy faha-enina amby roapolo izy. Ranabavy White, araka izay efa nofaritanay teo aloha tao amin’ireo lahatsoratra ireo, ary voarakitra mazava tsara ao amin’ilay andiany mitondra ny lohateny hoe Habakkuk’s Tables, dia mampahafantatra antsika mivantana fa Andriamanitra no nitarika ny tabilao 1843 sy 1850. Mampianatra mivantana izy fa ireo tabilao roa ireo dia fahatanterahan’ny Habakoka toko faharoa. Samy maneho ny fito andro ao amin’ny Levitikosy faha-enina amby roapolo ho ivon’ny firafitra sary misy azy avy ireo tabilao roa ireo. Ao amin’ireo tabilao roa ireo, ny tsipiky ny fito andro dia manana ny hazo fijalian’i Kristy ho ivon’ny tsipika faminaniana momba ny fito andro.
Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.
Miaraka amin’ny fanohanany ireo tabilao roa an’i Habakoka, dia voarakiny imbetsaka fa tokony hanohy haneho ny hafatra izay nambara hatramin’ny 1840 ka hatramin’ny 1844 isika; ary ny mpahay tantara Adventista rehetra izay miresaka ny amin’ny fomba nampielezan’ny Millerita ny hafatra izay notoriny dia samy manondro fa ny tabilao 1843 no nampiasainy. Tsy vitan’ny hoe manohana ireo hafatra aseho eo amin’ireo tabilao izy, sy manoro hevitra ny olon’Andriamanitra hanohy haneho ireo hafatra ireo indrindra izay nambara tamin’izany tantara izany, fa manome andalan-teny maro koa izy izay ampitandremany fa ireo hafatra ireo dia hiharan’ny fanafihana mandritra ny tantaran’ny vahoaka sisa tavelan’Andriamanitra. Ary rehefa mampitandrina ny amin’ireo fanafihana ireo izy, dia averimberiny hatrany fa asan’ireo mpiambina napetrak’Andriamanitra ny miaro ireo fahamarinana ireo indrindra.
If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.
Raha tsy marina ireo tabilao, dia tsy marina koa ireo hafatra asehony an-tsary. Raha tsy marina ilay hafatra notorìn’ny Millerita nanomboka tamin’ny 1840 ka hatramin’ny 1844, dia tsy marina koa ny famaritana miverimberin’i Ellen White fa ny hafatry ny Millerita no fototra. Raha tsy marina ireo hafatra ireo, dia torohevitra sandoka koa ny didy miverimberiny mba hanohy haneho ireo fahamarinana ireo ihany. Raha tsy misolo tena ny fototra izay tokony hotehirizina sy harovana amin’ny fanafihan’i Satana ny hafatry ny Millerita, dia diso koa ireo torohevitra ireo. Ny fahatongavana amin’ny fanatsoahan-kevitra fa diso avokoa ireo raharaha rehetra mifandray amin’ny hafatr’i Elia tao amin’izany tantara izany, dia hampiseho mazava fa mpaminany sandoka i Ellen White.
Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?
Mbola mampianatra ihany ny Advantisma maoderina ao amin’ny Seminera momba ny Apokalypsy fa ny fiangonana sisa dia hanana ny Fanahin’ny Faminaniana, izay fijoroana vavolombelon’i Jesosy; nefa azo antoka fa tsy lazainy amin’ireo izay tadiaviny ho sintonina hiditra ho mpikambana ao amin’ny fiangonana fa laviny tanteraka ny faneken’i Ellen White sy ireo fampitandremany mifandray amin’ireo fahamarinana fototra sy tantara tany am-piandohana ireo. Inona no hevitr’ity andalan-teny manaraka ity aminao?
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Tsy manana na inona na inona hatahorantsika ny amin’ny ho avy isika, afa-tsy raha manadino ny fomba nitarihan’ny Tompo antsika sy ny fampianarany teo amin’ny tantarantsika taloha.” Life Sketches, 196.
In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.
Tamin’ny taona 1863, dia tonga tamin’ny famaranana ny hetsika Millerite ka nisoratra ara-dalàna teo anatrehan’ny fitondram-panjakana, izay hiafara amin’ny fananganana sarin’ny fahefana papaly; araka ny famaritan’i Ellen White, izany dia ny fampiraisana ny fiangonana sy ny fanjakana.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
“Eo amin’ireo hetsika miseho ankehitriny any Etazonia mba hiantohana ho an’ireo andrim-panjakana sy fomba amam-panaon’ny fiangonana ny fanohanan’ny fanjakana, dia manaraka ny dian’ny papa ireo Protestanta. Eny, mihoatra noho izany aza, dia manokatra varavarana ho an’ny Fanjakan’ny Papa izy ireo mba hahazoany indray ao amin’ny Amerika Protestanta ilay fahefana fara tampony izay efa very taminy tany amin’ny Tontolo Taloha.” The Great Controversy, 573.
Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.
Eo ambanin’ny fiheverana fa anisan’ny filàna ho amin’ny fandaminana ny fifandraisana ara-dalàna tamin’ny fitondram-panjakana, tamin’ny fotoana nanerena ireo tanoran’ny firenena hiditra tao amin’ilay fandatsahan-drà fantatra amin’ny anarana hoe Ady an-trano, dia nifarana ny fihetsiketsehana Millerita. Tamin’ny taona 1863, tamin’ny alalan’ny lahatsoratra vita pirinty sy tabilao vaovao, dia nolavin’ny fiangonana Advantista Mitandrina ny Andro Fahafito ny faminaniana momba ny fanandevozana izay antsoin’i Daniela hoe fianianan’i Mosesy. Tamin’ny 1850, ny Tompo dia nitarika ny olony hanao ny tabilao faharoan’i Habakoka, sy hanitsy ny fahadisoana izay notanany teo amboniny ny tànany tamin’ny tabilao 1843. Ny tabilao nobaikoina tamin’ny 1850 dia nahatanteraka tanteraka ny tanjony, fa hoy Ellen White fa hitany “fa Andriamanitra no tao amin’ny famoahana ny tabilao,” sady nanondro koa fa ny tabilao 1850 dia fantatra ao amin’ny toko faharoan’i Habakoka.
The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.
Ny tanjon’ilay tabilao tamin’ny 1850 dia nitovy tamin’ny an’ilay tabilao tamin’ny 1843. Izy io no fitaovana fitoriana ny filazantsara natao hampiasaina hanehoana ny hafatry ny anjely fahatelo amin’izao tontolo efa ho faty izao. Tamin’ny 1863, dia nariana izany hafatra izany. Ny fizotry ny fitsapana izay asehon’ny tandindona ao amin’ny fizotry ny fitsapana izay nanomboka teo amin’ny Ranomasina Mena, dia nanomboka tamin’ny faminanian’ny fotoana izay namantatra ny fitoerana masina izay tsy maintsy hohitsakitsahina ao amin’ny andininy fahatelo ambin’ny folo ao amin’ny Daniela toko faha-valo, ary nifarana tamin’ny faminanian’ny fotoana izay namantatra ny antoky ny tafika izay tsy maintsy hohitsakitsahina ao amin’ny andininy fahatelo ambin’ny folo ao amin’ny Daniela toko faha-valo.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Dia nandre olo-masina iray niteny aho; ary nisy olo-masina iray hafa niteny tamin’ilay olo-masina anankiray izay niteny hoe: Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fahadisoam-panantenana mahavery, ka hanolorana ny fitoerana masina sy ny maro hohosen’ny tongotra? Ary hoy izy tamiko: Hatramin’ny roa arivo sy telon-jato andro; dia hodiovina ny fitoerana masina. Daniela 8:13, 14.
The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.
Ny fizahan-toetra izay nanomboka tamin’ny 22 Oktobra 1844 dia mitondra ny mariky ny Alpha sy Omega. Ny fiandohan’izany fizahan-toetra izany dia faminaniana ara-potoana izay naneho ny fitoerana masina izay tokony ho voahitsakitsaka. Faminaniana izany izay namokatra fahazavana lehibe rehefa tanteraka. Ny fizahan-toetra izay nifarana tamin’ny 1863 dia mitondra ny mariky ny Alpha sy Omega. Ny fiafaran’izany fizahan-toetra izany dia faminaniana ara-potoana izay naneho ny antokon’olona izay tokony ho voahitsakitsaka. Faminaniana izany izay natao hamoaka fahazavana lehibe rehefa tanteraka. Faminaniana ara-potoana izany, natolotry ny Elia tamin’izany tantara izany, ary rehefa nolavina sy natao ankilabao, dia niteraka haizina lehibe.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.
Ary izao no fanamelohana: tonga amin’izao tontolo izao ny mazava, nefa ny olona tia ny maizina mihoatra noho ny mazava, satria ratsy ny asany. Jaona 3:19.
The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?
Ny lojika kasainy hofaranako ity lahatsoratra ity dia izay efa nomarihiko sahady. Nanome fankatoavana ve Andriamanitra tamin’ny alalan’i Ellen White ny tabilao 1843 sy 1850?
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.” Early Writings, 74.
“Nahitako fa ny tabilao 1843 dia notarihin’ny tanan’ny Tompo, ary tsy tokony hovàna izany; fa ny tarehimarika dia araka izay tiany; fa ny tanany dia teo amboniny ka nanafina fahadisoana iray tao amin’ny sasany tamin’ireo tarehimarika, mba tsy hisy hahita izany, mandra-panaisotra ny tanany.” Early Writings, 74.
“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.” Manuscript Releases, number 13, 359; 1853.
“Hitako fa Andriamanitra no tao amin’ny famoahana ilay tabilao nataon-dRahalahy Nichols. Hitako fa nisy faminaniana momba ity tabilao ity tao amin’ny Baiboly, ary raha natao ho an’ny olon’Andriamanitra ity tabilao ity, raha ampy ho an’ny iray izy, dia ampy ho an’ny hafa koa, ary raha nisy iray nila tabilao vaovao hosodokoina amin’ny ambaratonga lehibe kokoa, dia ilain’ny rehetra tahaka izany indrindra koa izany.” Manuscript Releases, laharana faha-13, 359; 1853.
Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?
Nankatoavin’Andriamanitra tamin’ny alalan’i Ellen White ve ny hafatra izay nasehon’ny Millerites nandritra ny tantara tamin’ny 1840 ka hatramin’ny 1844?
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Tsy manome hafatra vaovao antsika Andriamanitra. Isika dia tokony hanambara ilay hafatra izay tamin’ny 1843 sy 1844 no namoaka antsika hiala avy tao amin’ny fiangonana hafa.” Review and Herald, 19 Janoary 1905.
“God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.
“ညွန့်ကြားတော်မူသော ဘုရားသခင်သည် ကျွန်ုပ်တို့၏ အချိန်နှင့် ခွန်အားကို 1843 နှင့် 1844 ခုနှစ်များတွင် ယောက်ျားမိန်းမတို့၏ စိတ်နှလုံးကို လှုံ့ဆော်နှိုးဆွခဲ့သော သတင်းစကားများကို လူထုအား ဟောပြောကြေညာသည့် အမှုတော်၌ ပေးအပ်ရန် အမိန့်ပေးတော်မူ၏။” Manuscript Release, Number 760.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Ang lahat ng mga mensaheng ibinigay mula 1840–1844 ay dapat ngayong ihayag nang may kapangyarihan, sapagkat maraming tao ang nawalan ng wastong pagkaunawa. Ang mga mensahe ay dapat maiparating sa lahat ng mga iglesya.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Hoy Kristy nanao hoe: “Sambatra ny masonareo, fa mahita; ary ny sofinareo, fa mandre. Fa lazaiko aminareo marina tokoa fa mpaminany maro sy olo-marina maro no naniry hahita izao zavatra hitanareo izao, nefa tsy nahita izany; ary handre izao zavatra renareo izao, nefa tsy nandre izany” [Matio 13:16, 17]. Sambatra ny maso izay nahita ireo zavatra izay hita tamin’ny 1843 sy 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Efa nomena ny hafatra. Ary tsy tokony hisy fahatarana amin’ny famerenana ny hafatra, fa tanteraka ny famantarana ny andro; tsy maintsy vitaina ny asa famaranana. Asa lehibe no ho tanterahina ao anatin’ny fotoana fohy. Hafatra iray no homena tsy ho ela araka ny fanendren’Andriamanitra, ka hitombo ho antso mafy izany. Amin’izay dia hitsangana eo amin’ny anjarany Daniela, mba hanome ny fanambarany.” Manuscript Releases, boky faha-21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“Ny fahamarinana izay noraisintsika tamin’ny taona 1841, ’42, ’43, ary ’44 dia tokony hodinihina sy hotorina ankehitriny. Ny hafatry ny anjely voalohany sy faharoa ary fahatelo dia mbola hotorina amin’ny hoavy amin’ny feo mahery. Homena izany amin’ny fahavononana mafy sy amin’ny herin’ny Fanahy.” Manuscript Releases, volume 15, 371.
“We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.
“Azontsika tsara ny fahalemena sy ny fahakelin’ny asa amin’izao fotoana izao. Efa nanana fanandramana isika. Eo am-panaovana ny asa nomen’Andriamanitra antsika, dia afaka mandroso amim-pitokiana isika, matoky fa Izy no ho herintsika mahomby. Homba antsika Izy amin’ny taona 1906, tahaka ny niarahany tamintsika tamin’ny taona 1841, 1842, 1843, ary 1844.” Loma Linda Messages, 156.
“Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.
“Ireo izay mijoro ho mpampianatra sy mpitarika ao amin’ny andrim-panjakantsika dia tsy maintsy ho mafy orina amin’ny finoana sy amin’ireo foto-kevitry ny hafatry ny anjely fahatelo. Tian’Andriamanitra ho fantatry ny olony fa manana ilay hafatra isika araka izay nanomezany azy tamintsika tamin’ny 1843 sy 1844.” General Conference Bulletin, 1 Aprily 1903.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Tonga ny fampitandremana: Tsy misy na inona na inona tokony havela hiditra izay hanakorontana ny fanorenan’ny finoana izay efa nanorenantsika hatramin’izay nidiran’ny hafatra tamin’ny 1842, 1843, ary 1844. Tao anatin’ity hafatra ity aho, ary hatramin’izay dia nijoro teo anatrehan’izao tontolo izao aho, mahatoky amin’ny mazava izay nomen’Andriamanitra antsika. Tsy mikasa ny hanaisotra ny tongotsika hiala eo amin’ilay sehatra izay nametrahana azy izahay raha isan’andro nitady ny Tompo tamin’ny vavaka mafana fo, nitady fahazavana. Mihevitra va ianareo fa hahafoy ny mazava izay nomen’Andriamanitra ahy aho? Ho tahaka ny Vatolampin’ny taona mandrakizay izany. Izy no nitarika ahy hatramin’ny nanomezana azy.” Review and Herald, 14 Aprily 1903.
Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?
Nampitandrina ny olony tamin’ny alalan’i Ellen White va Andriamanitra mba hiaro tena amin’ireo fanafihana izay hanohintohina ireo fahamarinana ao amin’ny tantaran’ny Millerita?
“The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.
“Ireo fanamarihana lehibe amin’ny fahamarinana, izay mampiseho amintsika ny toerantsika ao amin’ny tantara ara-paminaniana, dia tsy maintsy arovana amim-pitandremana, fandrao horavana izy ireny ka hosoloana fampianarana izay hitondra fisafotofotoana fa tsy tena fahazavana.” Selected Messages, boky 2, 101, 102.
“Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.
“Anio Satana dia mitady fotoana handravana ny mariky ny lalàn’ny fahamarinana,—ireo tsangambato izay naorina teny an-dalana; ary ilaintsika ny fanandraman’ireo mpiasa zokiolona izay nanorina ny tranony teo ambonin’ny vatolampy mafy, izay, na tamin’ny filazana ratsy na tamin’ny filazana tsara, dia niorina tsy nihozongozona tamin’ny fahamarinana.” Gospel Workers, 104.
“God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.
“Tsy mamela izao tontolo izao ho tsy hisy olona mahay manavaka ny tsara sy ny ratsy, ny fahamarinana sy ny tsy fahamarinana, Andriamanitra. Manana olona Andriamanitra izay notendreny hijoro eo amin’ny lohalaharana amin’ny ady amin’ny fotoan-tsarotra. Amin’ny fotoan-tsarotra lehibe dia hanangana olona Izy, tahaka izay nataony fahiny. Ny tanora dia hasaina hifandray amin’ireo mpitondra faneva antitra, mba hahazo hery sy hampianarina amin’ny alalan’ny fanandraman’ireo mahatoky ireo, izay nandalo ady maro tokoa, ary izay nitenenan’Andriamanitra matetika tamin’ny alalan’ny fanambaran’ny Fanahiny, nanondro ny lalana marina sy nanameloka ny lalana diso. Rehefa mipoitra ny loza, izay mizaha toetra ny finoan’ny olon’Andriamanitra, dia tsy maintsy mitantara ny fanandramana tamin’ny lasa ireo mpiasa mpisava lalana ireo, tamin’ny fotoana nisehoan’ny fotoan-tsarotra mitovy amin’izany indrindra, rehefa nohadihadiana ny fahamarinana, ary rehefa nampidirina ireo fihetseham-po hafahafa, izay tsy avy amin’Andriamanitra.”
“The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.
“Ny fanandraman’ireo mpiasa efa zokinjokiny ireo no ilaina ankehitriny; fa Satana dia miambina ny fotoana rehetra hahatonga ho tsinontsinona ireo mariky ny lalana fahiny,—dia ireo tsangambato izay naorina teny an-dalana.” Review and Herald, 19 Novambra 1903.
In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.
Tamin’ny 1863 dia nifarana tamin’ny fandavana ilay fahamarinana voalohany izay notarihina ho takatry ny Elia tamin’izany tantara izany ny hetsika Millerita. Ny fitsapana farany nahazo azy dia nifototra tamin’ireo andininy roa ao amin’ny Daniela toko faha-valo izay manondro ny fanitsakitsahana ny fitoerana masina sy ny antokon’ny maro. Ny fahazavan’ny fitoerana masina dia nosokafana tamin’ny voalohan’ireo fitsapana folo, ary ny haizina kosa dia nentina tamin’ny antokon’ny maro tamin’ny faran’ireo fitsapana folo.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Zavatra iray no azo antoka: ireo Advantista Mitandrina ny Andro Fahafito izay mijoro eo ambanin’ny sainan’i Satana dia hahafoy voalohany ny finoany ny amin’ireo fampitandremana sy fananarana voarakitra ao amin’ny Testimonies of God’s Spirit.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Ny fiantsoana ho amin’ny fanamasinana lehibe kokoa sy ho amin’ny fanompoana masina kokoa dia atao ankehitriny, ary mbola hatao hatrany. Ny sasany izay miteny ankehitriny ny soso-kevitr’i Satana dia hiverina saina. Misy ireo eo amin’ny toerana manan-danja ianteherana izay tsy mahatakatra ny fahamarinana ho an’izao andro izao. Tsy maintsy omena azy ireo ny hafatra. Raha mandray izany izy, dia horaisin’i Kristy, ary hataony mpiara-miasa aminy. Fa raha mandà tsy hihaino ny hafatra izy, dia hijoro eo ambanin’ny faneva maintin’ny Andrianan’ny Haizina.
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“Nampianarina aho hilaza fa ny fahamarinana sarobidy ho an’izao andro izao dia miharihary misokatra bebe kokoa hatrany amin’ny sain’olombelona. Amin’ny heviny manokana dia tokony hihinana ny nofon’i Kristy sy hisotro ny ràny ny lehilahy sy ny vehivavy. Hisy fivelaran’ny fahatakarana, fa ny fahamarinana dia mahazaka fitomboana mitohy mandrakariva. Ilay Mpamorona araka an’Andriamanitra ny fahamarinana dia hiditra amin’ny firaisana akaiky kokoa, ary mbola akaiky kokoa aza, amin’izay manohy mba hahalala Azy. Rehefa mandray ny teniny ho mofo avy any an-danitra ny vahoakan’Andriamanitra, dia hahalala fa ny fivoahany dia voaomana tahaka ny maraina. Handray hery ara-panahy izy ireo, tahaka ny andraisan’ny tena hery ara-nofo rehefa mihinana sakafo.”
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“Tsy takatsika akory ny antsasaky ny drafitry ny Tompo tamin’ny namoahany ny zanak’Isiraely hiala tamin’ny fanandevozana tany Egypta sy nitarihany azy ireo namakivaky ny efitra ho any Kanana.
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Rehefa angonintsika ireo tara-pahazavana avy amin’Andriamanitra mamirapiratra avy amin’ny filazantsara, dia hahazo fahatakarana mazava kokoa momba ny fitondrana jiosy isika, ary hankasitraka lalindalina kokoa ireo fahamarinana lehibe ao aminy. Mbola tsy feno ny fikarohantsika ny fahamarinana. Tara-pahazavana vitsivitsy monja no voaangontsika. Ireo izay tsy mpianatra isan’andro ny Teny dia tsy hahavaha ny olana ao amin’ny fitondrana jiosy. Tsy ho azony ny fahamarinana ampianarin’ny fanompoam-pivavahana tao amin’ny tempoly. Sakanan’ny fahatakarana araka izao tontolo izao ny asa ataon’Andriamanitra momba ny drafiny lehibe. Ny fiainana ho avy no hampiseho ny hevitry ny lalàna izay nomen’i Kristy, voasarona tao anatin’ny andrin’ny rahona, ho an’ny olony.” Spalding and Magan, 305, 306.
We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.
Hanohy ny fandinihantsika ny tandindon’i Elia mifandray amin’ny 1863 isika ao amin’ny lahatsoratra manaraka.