Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”
Talohan’ny hifaranan’ny fotoam-pitsapana indrindra dia misy didy omena hoe: “Aza asiana tombo-kase ny tenin’ny faminanian’ity boky ity.”
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ary hoy Izy tamiko hoe: Aza asiana tombo-kase ny tenin’ny faminaniana amin’ity boky ity, fa efa akaiky ny fotoana. Izay tsy marina, aoka izy mbola tsy marina ihany; ary izay maloto, aoka izy mbola ho maloto ihany; ary izay marina, aoka izy mbola ho marina ihany; ary izay masina, aoka izy mbola ho masina ihany. Apokalypsy 22:10, 11.
In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.
Ao amin’ny toko fahadimin’ny Apokalypsy, Andriamanitra Ray dia mipetraka eo ambonin’ny seza fiandrianany, ary misy boky eo an-tànany izay voaisy tombo-kase fito.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.
Ary hitako teo an-tanana ankavanan’Ilay nipetraka teo ambonin’ny seza fiandrianana ny boky voasoratra tao anatiny sy teo ivelany, voaisy tombo-kase fito. Apokalypsy 5:1
As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.
Rehefa mitohy manomboka eo amin’ny andininy voalohany ka hatramin’ny toko fahafito isika, dia hitantsika fa i Jesosy, izay aseho ho Ilay Liona avy amin’ny firenen’i Joda, no Ilay mandray ny boky eo an-tanan’ny Rainy ary manomboka manokatra tsikelikely ireo tombo-kase. Rehefa manokatra ny tombo-kase fahenina Izy ka mampiseho ny hafatra asehon’io tombo-kase io, dia mifarana ny toko fahenina. Mifarana amin’ny fanontaniana iray izany, izay mitondra ho amin’ny toko fahafito, izay ahitantsika ny valin’ilay fanontaniana natsangana ao amin’ny andininy farany amin’ny toko fahenina.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Fa tonga ny andro lehibe isehoan’ny fahatezerany; ary iza no mahazaka mijoro? Apokalypsy 6:17.
Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”
Ny toko fahafito dia mampiditra ireo iray hetsy sy efatra alina sy efatra arivo ary ny “vahoaka betsaka.” Rehefa aseho ao amin’ny toko fahafito ny olon’Andriamanitra, dia avy eo no ahitantsika ny tombo-kase fahafito sy farany esorina. Ny faminaniana tokana hafa ao amin’ny bokin’ny Apokalypsy izay voaisy tombo-kase dia ny kotroka fito ao amin’ny toko fahafolo. Ny hevi-dehibe tsotra dia izao: ny faminaniana tokana ao amin’ny bokin’ny Apokalypsy izay voaisy tombo-kase ka azo vahana alohan’ny hifaranan’ny fotoam-pitsarana dia ny “kotroka fito.”
For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.
Nandritra ny taona maro, raha tsy am-polony taona aza, ny Future for America dia namantatra izay asehon’ny “kotroka fito.” Ny “kotroka fito” dia maneho ny tantaran’ny hetsika Millerita nanomboka tamin’ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844. Manamarina izany zava-misy izany i Sister White ary manampy koa fa ny “kotroka fito” dia maneho ihany koa “zava-mitranga ho avy izay hambara araka ny filaharany.” Ny fanazavana amin’ny an-tsipiriany momba ireo zava-misy ireo dia hita ao amin’ny Habakkuk’s Tables, ho an’izay rehetra tsy mbola mahalala ireo zava-misy ara-paminaniana ireo.
The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.
Ny fahamarinan’ny kotro-baratra fito izay naseho taloha dia mbola fahamarinana ihany, kanefa hatramin’ny volana Aogositra tamin’ity taona ity dia nesorin’ny Tompo ny tànany tamin’ireo lohahevitra ireo ary fahatakarana bebe kokoa no nambara. Hanomboka amin’ny toko fahafolo ao amin’ny Apokalypsy isika, avy eo handinika ny fanamarihan’i Rahavavy White momba io toko io. Alohan’ny hanaovantsika izany dia tsy maintsy mamantatra hevitra roa izay tsy mifandray amin’ny fandinihana ny kotro-baratra fito isika.
The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.
Ny teboka voalohany dia izao: ny famantarana ny fahamarinan’ny kotro-baratra fito, izay efa voaseho ankehitriny, dia mitaky tsipika maro samy hafa amin’ny fahamarinana mba hampiorina amin’ny toerany ny zavatra rehetra asehon’ny kotro-baratra fito. Eto, mivavaka aho, no misy ny faharetan’ny olona masina. Ny teboka faharoa mifandray amin’izany dia ny hoe ny fandaharana izay mamokatra ny famelabelarana am-peo an’ireo lahatsoratra ireo dia manana fetrany amin’ny habetsahan’ny fotoana ahafahany mamaky sy miteny. Koa tsy maintsy tafiditra ao anatin’izany fe-potoana izany ny lahatsoratra tsirairay. Hatrany am-piandohan’ity fandalinana ity dia ampahafantariko anareo fa lahatsoratra vitsivitsy no ilaina mba hampiorina ny fahamarinana asehon’ny kotro-baratra fito. Ary ankehitriny dia mankany amin’ny toko fahafolo isika.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.
Ary hitako nisy anjely mahery iray hafa nidina avy tany an-danitra, nitafy rahona; ary nisy avana teo ambonin’ny lohany, ary ny tavany dia tahaka ny masoandro, ary ny tongony tahaka ny andry afo; ary nisy bokikely misokatra teny an-tànany; ary ny tongony ankavanana napetrany teo ambonin’ny ranomasina, ary ny tongony ankavia teo ambonin’ny tany, ary niantso tamin’ny feo mahery izy, tahaka ny fieron’ny liona; ary rehefa niantso izy, dia nampandre ny feony ny kotroka fito. Ary rehefa nampandre ny feony ny kotroka fito, dia saika hanoratra aho; nefa nandre feo avy tany an-danitra aho nanao tamiko hoe: Asio tombo-kase izay zavatra nolazain’ny kotroka fito, fa aza soratana. Ary ilay anjely izay hitako nitsangana teo ambonin’ny ranomasina sy teo ambonin’ny tany dia nanandratra ny tànany ho any an-danitra, ary nianiana tamin’Ilay velona mandrakizay doria, Izay nahary ny lanitra sy izay rehetra ao aminy, ary ny tany sy izay rehetra ao aminy, ary ny ranomasina sy izay rehetra ao aminy, fa tsy hisy andro intsony; fa amin’ny andron’ny feon’ny anjely fahafito, rehefa hanomboka hitsoka trompetra izy, dia ho tanteraka ny zava-miafin’Andriamanitra, araka izay nambarany tamin’ny mpanompony, dia ny mpaminany. Ary ilay feo izay reko avy tany an-danitra dia niteny tamiko indray ka nanao hoe: Mandehana, raiso ny bokikely misokatra eo an-tànan’ilay anjely mitsangana eo ambonin’ny ranomasina sy eo ambonin’ny tany. Dia nankeo amin’ilay anjely aho ka nanao taminy hoe: Omeo ahy ny bokikely. Ary hoy izy tamiko: Raiso izy, ka hano; ary hampangidy ny kibonao izy, nefa ho mamy tahaka ny tantely eo am-bavanao. Dia nalaiko teny an-tànan’ilay anjely ny bokikely, ka nohaniko; ary mamy tahaka ny tantely teo am-bavako izy; ary raha vao nohaniko izy, dia nangidy ny kiboko. Ary hoy izy tamiko: Tsy maintsy mbola maminany indray ianao ny amin’ny firenena sy vahoaka ary fiteny ary mpanjaka maro. Apokalypsy 10:1–11.
Commenting on chapter ten, Sister White states:
Maneho hevitra momba ny toko fahafolo, dia izao no nambaran’i Rahavavy White:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Angelo mahery izay nanoro an’i Jaona dia tsy iza fa Jesosy Kristy mihitsy. Ny fametrahany ny tongony ankavanana eo ambonin’ny ranomasina sy ny tongony ankavia eo ambonin’ny tany maina dia maneho ny anjara asa ataony eo amin’ireo sehatra famaranana amin’ilay ady lehibe ifanaovana amin’i Satana. Ity toerana ity dia manambara ny heriny sy ny fahefany fara tampony amin’ny tany rehetra. Io ady io dia nihamahery sy nihamafy fanapahan-kevitra hatramin’ny taranaka mifandimby ka mbola hitohy hatrany amin’ireo sehatra famaranana, rehefa ho tonga amin’ny fara tampony ny fiasan-kafetsen’ny herin’ny maizina. Satana, miray amin’ny olona ratsy fanahy, dia hamitaka izao tontolo izao manontolo mbamin’ireo fiangonana izay tsy mandray ny fitiavana ny fahamarinana. Nefa ilay anjely mahery dia mitaky fitandremana. Mihiaka amin’ny feo mahery izy. Haneho ny hery sy ny fahefan’ny feony amin’ireo izay niray tamin’i Satana hanohitra ny fahamarinana izy.”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Rehefa nampilaza ny feony ireo kotrokorana fito ireo, dia tonga tamin’i Jaona ny baiko, tahaka izay nomena an’i Daniela ny amin’ilay boky kely hoe: ‘Asio tombo-kase izay zavatra nampilazain’ny kotrokorana fito.’ Ireo dia mifandray amin’ny toe-javatra ho avy izay hambara araka ny filaharany avy. Daniela dia hitsangana eo amin’ny anjarany amin’ny faran’ny andro. Jaona mahita ilay boky kely efa voavaha ny tombo-kaseny. Amin’izay dia manana ny toerany sahaza azy ao amin’ny hafatry ny anjely voalohany sy faharoa ary fahatelo, izay homena izao tontolo izao, ny faminanian’i Daniela. Ny famahana ny tombo-kasen’ilay boky kely no hafatra mifandraika amin’ny fotoana.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
Ny bokin’i Daniela sy ny Apokalypsy dia iray ihany. Ny iray dia faminaniana, ny iray kosa fanambaràna; ny iray dia boky voaisy tombo-kase, ny iray kosa boky voasokatra. Jaona nandre ny zava-miafina izay nambaran’ny kotrokorana, nefa nodidiana izy tsy hanoratra izany.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ny fahazavana manokana nomena an’i Jaona, izay naseho tamin’ny kotrokorana fito, dia famaritana an-tsipiriany ny zava-nitranga izay hiseho eo ambanin’ny hafatry ny anjely voalohany sy faharoa. Tsy tsara indrindra raha fantatry ny vahoaka ireo zavatra ireo, satria tsy maintsy hosedraina ny finoany. Araka ny filaminan’Andriamanitra dia hisy fahamarinana mahagaga indrindra sy mandroso hambara. Ny hafatry ny anjely voalohany sy faharoa dia tokony hotorina, nefa tsy nisy fahazavana fanampiny haseho talohan’ny nahavitan’ireo hafatra ireo ny asany manokana. Izany no asehon’ilay anjely mijoro ka ny tongotra iray eo ambonin’ny ranomasina, sady manambara amin’ny fianianana tena manetriketrika fa tsy hisy fotoana intsony.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.
Ilay “anjely mahery” izay nidina tamin’ny 11 Aogositra 1840 dia Kristy, ary nisy hafatra teny an-tànany izay nasaina nohanin’i Jaona. Hafatra no nohanin’i Jaona, nefa hafatra natao manokana ho entina amin’ny vahoakan’Andriamanitra izany, fa tsy ho amin’izao tontolo izao. Zava-dehibe ny mamantatra izay kendrena ao amin’io andalan-teny io, satria na dia nidina aza Kristy tamin’ny 11 Aogositra 1840, ka nanamarika ny fanomezana hery ny hafatry ny anjely voalohany, ary araka izany dia nanondro ny fotoana hitondrana ny hafatry ny anjely voalohany ho amin’izao tontolo izao manontolo, ny bokikely izay nasaina nohanin’i Jaona kosa dia manondro ny fotoana nanoloran’ny Protestanta ny andraikitra masina nentin’ny Protestantisma ho an’ireo Millerita. Rehefa nidina niaraka tamin’ilay bokikely Kristy, dia namarana ny fifandraisany ara-fanekena tamin’ilay fiangonana avy tany an-efitra Izy, ary niaraka tamin’izany koa dia nanondro ny vahoaka Millerita ho vahoaka vaovaony voafidy amin’ny fanekena. Ny Millerita dia vahoaka izay taloha tsy vahoakan’Andriamanitra. Tsy mifanojo amin’ny fanoherana velively ny mpaminany.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.
Ary hoy Izy tamiko hoe: Ry zanak’olona, mitsangàna amin’ny tongotrao, fa hiteny aminao Aho. Ary ny Fanahy niditra tao anatiko raha niteny tamiko Izy, ka nanangana ahy tamin’ny tongotro, dia reko Ilay niteny tamiko. Ary hoy Izy tamiko hoe: Ry zanak’olona, Izaho maniraka anao ho any amin’ny zanak’Isiraely, dia amin’ny firenena mpiodina izay efa niodina tamiko; izy sy ny razany efa nandika tamiko mandraka androany mihitsy. Fa zaza tsy menatra sy mafy fo izy. Izaho maniraka anao ho any aminy; ary ianao hilaza aminy hoe: Izao no lazain’i Jehovah Tompo. Ary izy, na hihaino na tsy hihaino, (fa taranaka mpiodina izy,) dia mbola hahalala ihany fa nisy mpaminany teo aminy. Ary ianao, ry zanak’olona, aza matahotra azy, na matahora ny teniny, na dia eo aminao aza ny tsilo sy ny sampivato, ary mitoetra eo amin’ny maingoka ianao; aza matahotra ny teniny, ary aza mivadi-po amin’ny fijeriny, na dia taranaka mpiodina aza izy. Ary ianao hiteny ny teniko aminy, na hihaino na tsy hihaino izy; fa tena mpiodina indrindra izy. Fa ianao kosa, ry zanak’olona, henoy izay lazaiko aminao; aza mba mpiodina tahaka izany taranaka mpiodina izany; sokafy ny vavanao, ka hano izay omeko anao. Ary raha nijery aho, indro, nisy tanana nahinjitra tamiko; ary, indro, nisy horonam-boky teo anatiny; ary novelariny teo anatrehako izany; ary voasoratra tao anatiny sy teo ivelany izany; ary voasoratra tao anatiny ny fidradradradrana sy ny fitomaniana ary ny loza. Ary hoy koa Izy tamiko hoe: Ry zanak’olona, hano izay hitanao; hano ity horonana ity, ary mandehana miteny amin’ny taranak’Isiraely. Dia nosokafako ny vavako, ka nampihinaniny ahy izany horonana izany. Ary hoy Izy tamiko hoe: Ry zanak’olona, ataovy mihinana ny kibonao, ary fenoy ity horonana izay omeko anao ity ny tsinainao. Dia nohaniko izany; ary tao am-bavako dia mamy tahaka ny tantely izany. Ary hoy Izy tamiko hoe: Ry zanak’olona, mandehana, mankanesa any amin’ny taranak’Isiraely, ka lazao aminy amin’ny teniko izy. Fa tsy any amin’ny olona hafa fiteny sy sarotra teny no anirahana anao, fa any amin’ny taranak’Isiraely; tsy any amin’ny firenena maro hafa fiteny sy sarotra teny, izay tsy azonao ny teniny. Eny tokoa, raha izy no nirahiko anao, dia ho nihaino anao izy. Fa ny taranak’Isiraely tsy hihaino anao; satria tsy mety mihaino Ahy izy; fa ny taranak’Isiraely rehetra dia tsy menatra sy mafy fo. Indro, efa nataoko mafy manohitra ny tavany ny tavanao, ary nataoko mafy manohitra ny handriny ny handrinao. Toy ny vato mafy, mafy noho ny afovato, no nanaovako ny handrinao; aza matahotra azy, ary aza mivadi-po amin’ny fijeriny, na dia taranaka mpiodina aza izy. Ary hoy koa Izy tamiko hoe: Ry zanak’olona, raiso ao am-ponao ny teniko rehetra izay holazaiko aminao, ary henoy amin’ny sofinao. Ezekiela 2:1–3:10.
When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.
Rehefa nidina niaraka tamin’ilay boky kely Kristy, izay nalain’i Jaona ka nohaniny, dia “mamy tahaka ny tantely teo am-bavany.” Jaona Mpahita sy Ezekiela dia samy nandray hafatra avy tamin’ny “tanan’i” Kristy. Ezekiela, ary noho izany Jaona koa, dia nanana hafatra hotorina amin’ny “taranak’i Isiraely,” fa tsy amin’ireo izay ivelan’i Isiraely. Raha ireo izay ivelan’i Isiraely no nandre izany hafatra izany, dia ho nandray izany izy; fa tsy Isiraely, satria “ny taranak’i” Isiraely manontolo “dia madi-doha sady mafy fo.” Ny taranak’i Isiraely manontolo (ny taranaka rehetra) dia mpikomy tanteraka. Isiraely tamin’ny 1840 dia naseho tao amin’ny Apokalypsy toko faha-folo ho ilay fiangonana tany an-efitra. Efa nofenoiny ny kapoakan’ny fotoam-pitsapana nomena azy.
Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.
Na dia tsy hohenoin’ny Isiraely aza ny hafatra, dia mbola nomena baiko ihany ny mpaminany hitondra aminy ny hafatry ny boky kely, mba hampamoahana azy noho ny nandavany ny fahazavan’ny anjely voalohany. Ao amin’ny bokin’ny fitsarana, dia tokony hampamoahana azy ireo noho ny nandavany tsy hihaino ny hafatry ny “mpaminany” izay efa “tao aminy.” Ny fandavana ny mpaminany dia fandavana ny hafatra izay nomen’ny anjely Gabriela ny mpaminany, ary i Gabriela tenany koa dia nandray izany hafatra izany avy tamin’i Kristy, izay nandray izany avy tamin’ny Ray. Raha nidina i Kristy nitondra ny hafatry ny boky kely teny an-tànany, dia nifanaraka tamin’ny nidinan’ny Fanahy Masina tamin’ny batisa nataony izany. Efa nialoha lalana izany tamin’ny alalan’i Mosesy teo amin’ny roimemy nirehitra, ary izany ihany koa no mariky ny làlana iray ihany izay hita ao amin’ny hetsika fanavaozana rehetra.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Ny asan’Andriamanitra eto ambonin’ny tany dia mampiseho, hatramin’ny taranaka mifandimby, fitoviana manaitra ao amin’ny fanavaozana lehibe rehetra na hetsika ara-pivavahana rehetra. Ny foto-kevitry ny fifandraisan’Andriamanitra amin’ny olona dia tsy miova mandrakizay. Ny hetsika lehibe amin’izao fotoana izao dia manana ny tandindony amin’ireo tamin’ny andro lasa, ary ny fanandraman’ny fiangonana tamin’ny andro fahiny dia manana lesona sarobidy indrindra ho an’izao androntsika izao.” The Great Controversy, 343.
The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.
Ang pagkabagsak ng kataas-taasang kapangyarihan ng Ottoman noong Agosto 11, 1840, (na siyang panahon nang kainin nina Juan at Ezekiel ang munting aklat na nasa “kamay” ni Cristo,) ay siyang tanda ng “pagpapalakas” ng mensahe ng unang anghel na “dumating” sa “panahon ng wakas” noong 1798. Ito ay “pinagkalooban ng kapangyarihan” sa pamamagitan ng pagpapatibay sa pangunahing tuntuning propetiko ng mga Millerita; ang simulain ng isang taon para sa isang araw. Nang magkagayon ay sinimulan ni Cristo na itayo ang pundasyon ng templong Millerita, gaya ng Kaniyang ginawa sa Kaniyang bautismo.
“Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’
“Nohamafisina izao ny finoan’i Natanaela izay nihozongozona, ka namaly izy hoe: ‘Raby ô, Hianao no Zanak’Andriamanitra; Hianao no Mpanjakan’ny Isiraely.’ Jesosy namaly ka nanao taminy hoe: ‘Satria nilaza taminao Aho hoe, Hitako teo ambanin’ny aviavy ianao, moa mino va ianao? Zavatra lehibe noho izany no ho hitanao.’ Ary hoy Izy taminy: ‘Lazaiko aminareo marina dia marina tokoa: manomboka izao dia ho hitanareo ny lanitra misokatra sy ny anjelin’Andriamanitra miakatra sy midina eo ambonin’ny Zanak’olona.’”
“In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.
“Tamin’ireo mpianatra vitsivitsy voalohany ireo no nametrahana, tamin’ny ezaka nataon’ny tsirairay avy, ny fototry ny fiangonana Kristiana. I Jaona no nitarika voalohany ny roa tamin’ny mpianany ho amin’i Kristy. Avy eo ny iray tamin’ireo dia nahita ny rahalahiny ka nitondra azy ho amin’i Kristy. Dia niantso an’i Filipo hanaraka Azy Izy, ary i Filipo kosa dia lasa nitady an’i Natanaela.” Spirit of Prophecy, boky 2, 66.
When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.
Rehefa nidina tamin’ny 11 Aogositra 1840 i Kristy, nitondra ilay boky kely misokatra teny an-tànany, dia efa voasoritra mialoha izany tao amin’ny hetsika fanavaozana tamin’ny tantaran’i Kristy teto an-tany, satria ny hetsika fanavaozana rehetra dia manana ireo mari-dalana mitovy ihany. Mosesy sy ilay hetsika fanavaozana izay notarihiny nivoaka dia nanana io mari-dalana io ihany koa. Ny fanandraman’i Mosesy teo amin’ny roimemy nirehitra dia tandindon’ny Fanahy Masina nidina tamin’ny batisan’i Kristy, ary izany indray no tandindon’ny taona 1840, izay indray no tandindon’ny 11 Septambra 2001, rehefa nidina ilay anjely mahery ao amin’ny Apokalypsy toko faha-valo ambin’ny folo.
The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.
Ny “fahatongavan” ny hafatry ny anjely voalohany, ary ny “fahatongavan” ny hafatry ny anjely faharoa sy ny “fahatongavan” ny hafatry ny anjely fahatelo dia samy asehon’ny anjely avokoa. Ny anjely voalohany dia manana boky kely eo an-tànany, ny faharoa dia nanana soratra teo an-tànany ary ny fahatelo dia nanana horonam-boky teo an-tànany. Amin’ny fanambaran’ny vavolombelona roa na telo no amoronana ny fahamarinana iray. Ireo anjely telo rehetra, na tamin’ny fahatongavany na tamin’ny nampaherezana azy, dia samy manana hafatra eo an-tànany.
John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.
I Jaona sy i Ezekiela dia maneho ireo izay nihinana ny hafatra tamin’ny fotoana “nanomezana hery” ny hafatry ny anjely voalohany, izay marika ara-tantara hafa noho ny fotoana “nahatongavan” ny hafatry ny anjely voalohany tamin’ny 1798.
The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.
Ny fahasamihafana eo amin’ny “fahatongavan” ny hafatra sy ny “fanomezana hery” azy dia fanavahana tena manan-danja indrindra tokony homarihina. Rehefa mandinika ity andininy manaraka ity isika, dia mariho fa ny tanjon’ilay anjely voalohany dia mitovy tanteraka amin’ny tanjon’ilay anjely ao amin’ny Apokalypsy toko fahavalo ambin’ny folo izay manazava ny tany amin’ny voninahiny. Mariho koa fa ny hafatra tsirairay dia miteraka fisarahana ka mamokatra sokajin’olona mpivavaka roa.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first 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. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“Naseho ahy ny fahalianana izay nananan’ny lanitra rehetra tamin’ny asa nandeha teto ambonin’ny tany. Jesosy naniraka anjely mahery iray [ilay anjely voalohany] hidina ka hampitandrina ny mponina ambonin’ny tany hiomana ho 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 nampanaovina azy dia ny hanazava ny tany amin’ny voninahiny sy hampitandrina ny olona ny amin’ny fahatezeran’Andriamanitra ho avy. Vahoaka maro no nandray ny fahazavana. Ny sasany tamin’ireo dia toa tena nambinina sy lalim-panahy, fa ny sasany kosa dia faly sy difotry ny hafaliana. Izay rehetra nandray ny fahazavana dia nitodika nankany an-danitra ka nanome voninahitra an’Andriamanitra. Na dia nazava tamin’ny rehetra aza izany, ny sasany dia tonga teo ambanin’ny heriny fotsiny, nefa tsy nandray azy tamin’ny fo manontolo. Maro no feno fahatezerana lehibe. Ny mpitandrina sy ny olona dia niray tamin’ny ratsy fanahy ka nanohitra mafy ny fahazavana izay naelin’ilay anjely mahery. Fa izay rehetra nandray izany kosa dia nihataka tamin’izao tontolo izao ka nifamatotra akaiky tamin’ny samy izy.”
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.
“I Satana sy ny anjeliny dia nazoto fatratra nitady hisarika ny sain’ny olona betsaka araka izay tratra hiala amin’ny mazava. Ilay antokon’olona izay nandà izany dia navela tao amin’ny haizina. Hitako ny anjelin’Andriamanitra nijery tamin’ny fahalianana lalina indrindra ny vahoakany izay nilaza ho Azy, mba hanoratra ny toetra novolavolain’izy ireo raha natolotra taminy ilay hafatra avy any an-danitra. Ary raha maro dia maro tamin’izay nilaza ho tia an’i Jesosy no niala tamin’ilay hafatra avy any an-danitra tamin’ny fanamavoana sy fanesoana ary fankahalana, dia nisy anjely iray nitana horonam-boky teny an-tànany nanoratra izany firaketana mahamenatra izany. Feno fahatezerana masina ny lanitra rehetra satria nohamavoina toy izany Jesosy tamin’ireo mpanaraka Azy izay nilaza ho Azy.”
“I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.
“Nahita ko ang kapakyasan sa pagsalig sang mga nagasalig, bangod wala nila makita ang ila Ginoo sa ginapaabot nga tion. Kabubut-on sang Dios nga taguon ang palaabuton kag dal-on ang Iya katawohan sa isa ka punto sang pagdesisyon. Kon wala ang pagwali sang tino nga tion para sa pag-abot ni Cristo, ang buluhaton nga gintuyo sang Dios indi kuntani matuman. Ginadumalahan ni Satanas ang madamo gid nga magtan-aw sa malayo pa nga palaabuton para sa dagku nga mga hitabo nga may kaangtanan sa paghukom kag sa katapusan sang panahon sang pagpasaylo. Kinahanglan gid nga ang katawohan madala sa mainiton nga pagpangita sang isa ka presente nga pagpanghanda.”
“As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.
“Raha nandeha ny fotoana, ireo izay tsy mbola nandray tanteraka ny fahazavan’ilay anjely dia niray tamin’ireo izay nanamavo ny hafatra, ka nitodika tamin’ireo diso fanantenana tamin’ny fanesoana. Ny anjely dia nanamarika ny toe-javatra nisy ireo izay nilaza fa mpanara-dia an’i Kristy. Ny fandalovan’ilay fotoana voafaritra mazava dia nitsapa sy nanaporofo azy ireo, ary maro dia maro no nolanjaina teo amin’ny mizana ka hita fa tsy ampy. Tamin’ny feo mafy no nilazan’izy ireo fa Kristiana izy, nefa saiky tamin’ny lafiny rehetra dia tsy nahavita nanaraka an’i Kristy. Satana dia faly indrindra tamin’ny toe-piainan’ireo izay nilaza fa mpanaraka an’i Jesosy.”
“He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.
“Nanana azy tao anatin’ny fandriky ny tenany izy. Efa notarihiny ny ankamaroany handao ny lalana mahitsy, ary niezaka hiakatra ho any an-danitra tamin’ny lalana hafa izy ireo. Hitan’ny anjely fa nifangaro tamin’ny mpanota tao Ziona sy tamin’ny mpihatsaravelatsihy tia izao tontolo izao ny madio sy ny masina. Efa niambina ireo mpianatr’i Jesosy marina izy ireo; nefa ny ratsy fitondran-tena dia nitaona ny masina. Ireo izay nirehitra tao am-pony ny faniriana mafy hahita an’i Jesosy dia noraran’ireo rahalahiny izay milaza ho mpino tsy hiteny ny amin’ny fihaviany. Nijery izany toe-javatra izany ny anjely ka niombom-pihetseham-po tamin’ny sisa izay tia ny fisehoan’ny Tompony.”
“Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.
“Nampanaovina hidina etỳ an-tany ny anjely mahery iray hafa [ilay anjely faharoa]. Napetrak’i Jesosy teo an-tanany ny soratra iray, ary raha nidina etỳ an-tany izy, dia niantso mafy hoe: ‘Rava Babylona, rava.’ Avy eo dia hitako indray ireo diso fanantenana nanandratra ny masony ho any an-danitra, nijery tamim-pinoana sy fanantenana ny fisehoan’ny Tompony. Kanefa maro no toa mbola nitoetra tao anatin’ny fahatorotoronana, tahaka ny olona rendremana; nefa hitako teo amin’ny tavany ny mariky ny alahelo lalina. Hitan’ireo diso fanantenana tao amin’ny Soratra Masina fa tao anatin’ny fotoana fiandrasana izy ireo, ary tsy maintsy niandry tamim-paharetana ny fahatanterahan’ny fahitana. Ilay porofo ihany izay nitarika azy ireo hiandry ny Tompony tamin’ny 1843 no nitarika azy ireo hanantena Azy tamin’ny 1844. Nefa hitako fa ny ankamaroany dia tsy nanana intsony ilay hery nanamarika ny finoany tamin’ny 1843. Ny fahadisoam-panantenany dia nampahalemy ny finoany.”
“As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.
“Rehefa niray hina tamin’ny antson’ny anjely faharoa ny olon’Andriamanitra, dia nojeren’ny antokon’ny lanitra tamin’ny fahalianana lalina indrindra ny vokatry ny hafatra. Hitany fa maro tamin’izay nitondra ny anarana hoe Kristiana no nitodika tamin’ny fanamavoana sy fanarabiana tamin’ireo izay efa diso fanantenana. Rehefa nivoaka avy tamin’ny molotra mpaneso ny teny hoe: ‘Tsy mbola niakatra ihany ianareo!’ dia nosoratan’ny anjely izany. Hoy ny anjely: ‘Maneso an’Andriamanitra izy ireo.’ Nampahatsiahivina ahy ny amin’ny fahotana mitovy amin’izany natao tany amin’ny andro fahiny. Elia dia nakarina ho any an-danitra, ary ny lambany dia nianjera tamin’i Elisa. Ary tamin’izany dia nisy zatovo ratsy fanahy, izay nianatra tamin’ny ray aman-dreniny hanamavo ny lehilahin’Andriamanitra, nanaraka an’i Elisa ka niantso tamim-panesoana hoe: ‘Miakara, ry sola; miakara, ry sola.’ Tamin’ny faniratsirana toy izany ny mpanompony, dia naniratsira an’Andriamanitra izy ireo ka nahazo ny saziny teo no ho eo. Toy izany koa, izay rehetra naneso sy nandatsa ny hevitra ny amin’ny fiakaran’ny olona masina, dia hotsidihin’ny fahatezeran’Andriamanitra, ary hampahatsapaina azy fa tsy zavatra maivana ny milalao amin’ny Mpahary azy.”
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….
“Jesosy dia naniraka anjely hafa mba hanidina haingana hamelombelona sy hampahery ny finoana reraka tao amin’ny olony ary hanomana azy ireo hahatakatra ny hafatry ny anjely faharoa sy ny hetsika lehibe izay efa ho tanterahina tsy ho ela any an-danitra. Hitako ireo anjely ireo nandray hery sy fahazavana lehibe avy tamin’i Jesosy ka nanidina haingana nankaty an-tany mba hanatanteraka ny iraka nampanaovina azy, dia ny hanampy ny anjely faharoa amin’ny asany. Fahazavana lehibe no namirapiratra teo amin’ny olon’Andriamanitra raha niantso ireo anjely hoe: ‘Indro, avy ny Mpampakatra; mivoaha mba hitsena Azy.’ Avy eo dia hitako ireo kivy ireo nitsangana ka, nirindra tamin’ny anjely faharoa, nanambara hoe: ‘Indro, avy ny Mpampakatra; mivoaha mba hitsena Azy.’ Ny fahazavana avy tamin’ireo anjely dia nitsiloaka tao amin’ny maizina hatraiza hatraiza. Satana sy ny anjeliny dia nitady hanakana izany fahazavana izany tsy hiparitaka sy tsy hamoa ny vokatra nokendrena. Niady hevitra tamin’ireo anjely avy any an-danitra izy ireo, nilaza taminy fa namitaka ny vahoaka Andriamanitra, ary na dia tamin’ny fahazavany sy ny heriny rehetra aza dia tsy ho hainy ny hampino izao tontolo izao fa avy Kristy. Kanefa, na dia niezaka aza Satana hanakombona ny lalana sy hisintona ny sain’ny vahoaka hiala amin’ny fahazavana, dia nanohy ny asany ireo anjelin’Andriamanitra….”
“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. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.
“Araka ny nifaranan’ny asa fanompoan’i Jesosy tao amin’ny fitoerana masina, ka nidirany tao amin’ny Masina Indrindra, ary nijoroany teo anoloan’ny fiara izay misy ny lalàn’Andriamanitra, dia naniraka anjely mahery iray hafa Izy hitondra hafatra fahatelo ho an’izao tontolo izao. Nisy horonam-boky napetraka teo an-tanan’ilay anjely, ary raha nidina ho etỳ an-tany tamin-kery sy voninahitra izy, dia nanambara fampitandremana mampahatahotra, niaraka tamin’ny fandrahonana mahatsiravina indrindra izay mbola nentina tamin’olombelona. Natao ity hafatra ity mba hampitandrina ny zanak’Andriamanitra, amin’ny fampisehoana amin’izy ireo ny ora fakam-panahy sy fahoriana izay miandry azy eo anoloany. Hoy ilay anjely: ‘Hiditra amin’ny ady mifanatrika akaiky amin’ny bibidia sy ny sariny izy ireo. Ny hany fanantenany hahazoana fiainana mandrakizay dia ny hitoetra tsy miovaova. Na dia tandindomin-doza aza ny ainy, dia tsy maintsy mihazona mafy ny fahamarinana izy ireo.’ Toy izao no amaranan’ny anjely fahatelo ny hafany: ‘Indro ny faharetan’ny olona masina; indreto izay mitandrina ny didin’Andriamanitra sy ny finoana an’i Jesosy.’ Raha namerimberina ireo teny ireo izy, dia nanondro ny fitoerana masina any an-danitra. Ny sain’izay rehetra mandray io hafatra io dia tarihina ho amin’ny Masina Indrindra, izay ijoroan’i Jesosy eo anoloan’ny fiara, hanao ny fanelanelanana farany ho an’izay rehetra mbola iandrasan’ny famindram-po sy ho an’izay nandika tamin’ny tsy fahalalana ny lalàn’Andriamanitra. Ity fanavotana ity dia atao ho an’ny maty marina ary ho an’ny velona marina koa. Tafiditra ao anatin’izany izay rehetra maty nitoky tamin’i Kristy, nefa, satria tsy nandray ny fahazavana momba ny didin’Andriamanitra, dia nanota tamin’ny tsy fahalalana tamin’ny fandikana ny fitsipiny.” Early Writings, 245–254.
A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.
Pejy vitsivitsy aty aoriana ao amin’io boky io ihany, raha miresaka ireo foto-kevitra ireo ihany izay vao noresahina teo, dia asehon-dRahavavy White fa ny fandavana ireo hafatra telo teo amin’ny tantaran’ny Millerita dia efa nanehoana tandindona mialoha tao amin’ny tantaran’i Kristy. Ao izy no manome vavolombelona roa izay manondro fizotran’ny fitsapana mandroso tsikelikely, ka mitaky fandresena amin’ny fitsapana tsirairay mba hahafahana miroso amin’ny fitsapana manaraka.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Nahita aho fa nisy antokon’olona nijoro tsara voaambina sy mafy orina, tsy nanome vahana an’izay te hampihozongozona ny finoana efa niorina tao amin’ny tena. Nijery azy ireo tamin’ny fankasitrahana Andriamanitra. Naseho ahy ny dingana telo—ny hafatry ny anjely voalohany sy faharoa ary fahatelo. Hoy ilay anjely niaraka tamiko: ‘Loza ho an’izay hanetsika na dia vato iray aza, na hampihetsika tsipìka iray amin’ireo hafatra ireo. Zava-dehibe indrindra ny fahatakarana marina ireo hafatra ireo. Miankina amin’ny fomba fandraisana azy ny anjaran’ny fanahy.’ Dia nentina namakivaky indray ireo hafatra ireo aho, ka hitako fa lafo tokoa no nividianan’ny vahoakan’Andriamanitra ny fanandramany. Tamin’ny alalan’ny fijaliana be sy ady mafy no nahazoana azy izany. Notarihin’Andriamanitra tsikelikely izy ireo mandra-pametrany azy teo ambonin’ny sehatra mafy orina, tsy azo hozongozonina. Nahita olona maromaro nanatona ilay sehatra aho ka nandinika ny fanorenana. Ny sasany, faly dia faly, dia niakatra teo aminy avy hatrany. Ny hafa kosa nanomboka nitady tsiny tamin’ny fanorenana. Naniry izy ireo mba hisy fanatsarana hatao, ka amin’izay dia ho lavorary kokoa ilay sehatra ary ho sambatra kokoa ny vahoaka. Nisy koa ny nidina niala teo amin’ilay sehatra mba handinika azy, ka nilaza fa tsy nety ny nametrahana azy. Kanjo hitako fa saiky ny rehetra no nijoro mafy teo ambonin’ilay sehatra sady nananatra ireo izay efa niala teo mba hitsahatra amin’ny fitarainany; fa Andriamanitra no Mpanao trano lehibe, ary Izy no toheriny. Nitantara ny asa mahagaga nataon’Andriamanitra izy ireo, dia ilay asa izay nitarika azy ho eo amin’ilay sehatra mafy orina; ary niray saina izy ireo nanopy ny masony ho any an-danitra ka tamin’ny feo mahery no nanome voninahitra an’Andriamanitra. Nisy vokany tamin’ny sasany tamin’ireo izay nitaraina sy niala teo amin’ilay sehatra izany, ka tamin’ny fijery manetry tena dia niakatra teo aminy indray izy ireo.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Naseho tamiko indray ny fanambaràna ny fihavian’i Kristy voalohany. Jaona dia nirahina tamin’ny fanahy sy ny herin’i Elia [manambara mialoha ny hafatry ny anjely voalohany] mba hanomana ny lalan’i Jesosy. Ireo izay nandà ny filazàn’i Jaona dia tsy nahazo tombontsoa tamin’ny fampianaran’i Jesosy [manambara mialoha ny hafatry ny anjely faharoa]. Ny fanoherany ny hafatra izay nanambara mialoha ny fihaviany dia nametraka azy teo amin’ny toerana izay tsy nahafahany nandray mora foana ny porofo mahery indrindra fa Izy no Mesia. Satana no nitarika ireo izay nandà ny hafatr’i Jaona handroso lavidavitra kokoa ihany, ka handà sy hanombo an’i Kristy [manambara mialoha ny hafatry ny anjely fahatelo]. Tamin’ny nanaovany izany dia nametraka ny tenany teo amin’ny toerana izay tsy nahafahany nandray ny fitahiana tamin’ny andro Pentekosta, [manambara mialoha ny anjelin’ny Apokalypsy valo ambin’ny folo] izay tokony hampianatra azy ny lalana mankany amin’ny fitoerana masina any an-danitra. Ny triatran’ny efitra lamba tao amin’ny tempoly dia naneho fa tsy horaisina intsony ny fanatitra sy ny fombafomba jiosy. Efa natolotra ilay Sorona lehibe ary efa nekena, ary ny Fanahy Masina izay nidina tamin’ny andro Pentekosta dia nitondra ny sain’ny mpianatra hiala tamin’ny fitoerana masina ety an-tany ho any amin’ilay fitoerana masina any an-danitra, izay nidiran’i Jesosy tamin’ny rany manokana, mba handatsahany amin’ny mpianany ny soa azo avy amin’ny fanavotany. Fa ny Jiosy kosa dia navela tao anatin’ny haizina tanteraka. Very taminy ny fahazavana rehetra izay mety ho azony momba ny drafi-pamonjena, nefa mbola nitoky ihany tamin’ireo fanatitra sy fanomezana tsy misy ilàna azy. Ny fitoerana masina any an-danitra no nandimby ny fitoerana masina ety an-tany, nefa tsy nanana fahalalana momba izany fiovana izany izy ireo. Noho izany dia tsy afaka nahazo tombontsoa tamin’ny fanelanelanan’i Kristy tao amin’ny fitoerana masina izy ireo.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Maro no mijery amin’ny horohoro ny fihetsiky ny Jiosy tamin’ny nandavany sy nanombohany an’i Kristy tamin’ny hazo fijaliana; ary raha mamaky ny tantaran’ny fanaratsiana nahamenatra natao taminy izy, dia mihevitra fa tia Azy, ary tsy ho nandà Azy tahaka an’i Petera, na ho nanombo Azy tahaka ny nataon’ny Jiosy. Fa Andriamanitra, Izay mamaky ny fon’ny olona rehetra, dia nitondra ho amin’ny fizahan-toetra izany fitiavana an’i Jesosy izany izay nolazainy fa tsapany. Ny lanitra rehetra dia nijery tamin’ny fahalianana lalina indrindra ny fandraisana ny hafatry ny anjely voalohany. Kanefa maro tamin’izay nilaza fa tia an’i Jesosy, sy nandatsa-dranomaso raha namaky ny tantaran’ny hazo fijaliana, no naneso ny vaovao mahafaly momba ny fihaviany. Raha tokony nandray ny hafatra tamin’ny fifaliana izy, dia nilaza fa fitaka izany. Nankahala ireo izay tia ny fisehoany izy ka nandroaka azy hiala tao amin’ny fiangonana. Ireo izay nandà ny hafatra voalohany dia tsy afaka nahazo tombontsoa tamin’ny faharoa; ary tsy mba nahazo tombontsoa tamin’ny antso tamin’ny misasakalina koa izy, izay natao hanomanana azy hiditra miaraka amin’i Jesosy amin’ny finoana ao amin’ny masina indrindra ao amin’ny fitoerana masina any an-danitra. Ary noho ny nandavany ireo hafatra roa teo aloha, dia efa nohamaininy fatratra ny fahalalany ka tsy ahitany hazavana akory ao amin’ny hafatry ny anjely fahatelo, izay mampiseho ny lalana mankany amin’ny masina indrindra. Hitako fa tahaka ny nanomboan’ny Jiosy an’i Jesosy no nanomboan’ireo fiangonana amin’ny anarana fotsiny ireo hafatra ireo, ka noho izany dia tsy mahalala ny lalana mankany amin’ny masina indrindra izy, ary tsy afaka mahazo tombontsoa amin’ny fanelanelanan’i Jesosy ao. Tahaka ny Jiosy izay nanatitra ny fanatiny tsy misy ilàna azy, dia manolotra ny vavany tsy misy ilàna azy ho any amin’ilay efitra izay efa nialan’i Jesosy izy; ary Satana, faly amin’izany famitahana izany, dia maka endrika ara-pivavahana ka mitarika ny sain’ireo izay milaza tena ho Kristiana ireo ho any aminy, miasa amin’ny heriny sy ny famantarany ary ny fahagagana mandainga, mba hampiraiketana azy mafy ao amin’ny fandriky ny tenany.” Early Writings, 258–261.
The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.
Ny andalan-teny avy ao amin’ny boky *Early Writings* dia efa nampianarina matetika tamin’ny alalan’ny asa fanompoan’ny Future for America. Kanefa misy fahamarinana asehon’ireo andalan-teny ireo izay tsy mbola voamarika.
The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.
Ny mari-pamantarana amin’ny tantaran’ny hetsika Millerita dia miorina eo ambonin’ny hetsika fanavaozana maromaro ao amin’ny Baiboly. Raha tsy misy fahafantarana sasantsasany ny mari-pamantarana hita ao amin’ny hetsika fanavaozana rehetra, dia tsy dia azo inoana loatra ny hahatakaran’ny olona iray ny maha-zava-dehibe ny fanavahana ny fotoana “iahatanterahan’ny” hafatra iray sy ny fotoana “anomezana hery” azy. Azo inoana koa fa maro amin’ireo izay mahafantatra ny fitovian’ireo hetsika fanavaozana mifandrindra no mbola tsy nahatsikaritra toetra sasantsasany tena manan-danja amin’ireo mari-pamantarana isan-karazany ao amin’ny hetsika fanavaozana.
The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.
Ny “kotrokorana fito,” izay maneho ny zava-nitranga tany am-piandohan’ny Advantisma sy ny zava-nitranga any amin’ny faran’ny Advantisma, dia ilay fahazavana voavaha tombo-kase mialoha indrindra ny hifaranan’ny fotoam-pahasoavana. Ampahafantarina antsika fa ny “kotrokorana fito” dia samy maneho “famaritana an-tsipiriany ny zava-nitranga izay hitranga eo ambanin’ny hafatry ny anjely voalohany sy faharoa,” sy “zava-mitranga ho avy izay hambara araka ny filaharany.” Ny “kotrokorana fito” dia mitahiry ny sonian’i Alpha sy Omega.
The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”
Ny “famariparitana ny zava-nitranga” izay niseho “teo ambanin’ny hafatry ny anjely voalohany sy faharoa,” dia tandindon’ireo zava-nitranga izay miseho eo ambanin’ny hafatry ny anjely fahatelo. Rehefa nomena baiko i Jaona tsy hanoratra izay nolazain’ireo kotroka fito, io baiko io dia efa notandindomin’ny baiko nomena an’i Daniela mba hanisy tombo-kase ny bokiny, satria ampahafantarina antsika fa rehefa “nilaza ny feony ireo kotroka fito, dia tonga tamin’i Jaona, tahaka ny tamin’i Daniela, ny didy momba ilay boky kely hoe: ‘Asio tombo-kase izay zavatra nolazain’ny kotroka fito.’”
Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.
Samy maneho ny fihinanan’ny vahoakan’Andriamanitra ny hafatra tamin’ny fanomezana hery ny anjely voalohany tamin’ny taona 1840 i Ezekiela sy i Jaona, ary ny mpaminany Jeremia kosa maneho ny fahadisoam-panantenana izay niseho teo amin’ny vahoakan’Andriamanitra rehefa toa tsy tanteraka ny hafatry ny anjely voalohany.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Hita ny teninao, ka nohaniko ireny; ary ny teninao no fifaliako sy firavoravoan’ny foko; fa antsoina amin’ny anaranao aho, Jehovah Andriamanitry ny maro. Tsy nipetraka teo amin’ny fiangonan’ny mpaneso aho, na nifaly; nipetraka irery aho noho ny tananao; fa efa nofenoinao fahatezerana aho. Nahoana no maharitra mandrakariva ny fijaliako, ary tsy azo sitranina ny feriko, izay mandà tsy ho sitrana? Moa ho tonga amiko ho toy ny mpandainga Hianao, sy ho toy ny rano izay diso fanantenana? Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiko indray, ka hijoro eo anatrehako ianao; ary raha avoakanao ny sarobidy avy amin’ny tsinontsinona, dia ho tahaka ny vavako ianao; aoka hiverina aminao ireo, fa aza ianao no hiverina aminy. Ary hataoko ho manda varahina mimanda amin’ity firenena ity ianao; ary hiady aminao izy, nefa tsy haharesy anao; fa momba anao Aho hamonjy anao sy hanafaka anao, hoy Jehovah. Ary hanafaka anao amin’ny tanan’ny ratsy fanahy Aho, ary hanavotra anao amin’ny tanan’ny mahatahotra Aho. Jeremia 15:16–21.
Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.
I Jeremia dia nahita ny tenin’ilay boky kely tahaka an’i Jaona sy Ezekiela, ary izy koa dia nihinana ny hafatra, nefa ilay hafatra dia tonga hafatra (rano) izay tsy nahomby. Toy ny hoe nandainga Andriamanitra, izay mazava ho azy fa tsy azo heverina velively, nefa ny fiampangana hoe “lainga” no manome ny fanalahidy hametrahana an’i Jeremia eo amin’ilay fahadisoam-panantenana Millerita voalohany izay naseho tao amin’i Habakoka.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
Hijanona eo amin’ny fiambenako aho, ary hijoro eo ambonin’ny tilikambo, ka hiambina hahita izay holazainy amiko sy izay havaliko rehefa anariny aho. Ary Jehovah namaly ahy ka nanao hoe: Soraty ny fahitana, ary ataovy mazava eo amin’ny vato fisaka, mba hahazoan’izay mamaky azy mihazakazaka. Fa ny fahitana dia mbola ho amin’ny fotoana voatendry; nefa amin’ny farany dia hiteny izy ka tsy handainga; na dia tratra aoriana aza izany, andraso; fa ho avy tokoa izany ka tsy ho ela. Habakoka 2:1–3.
The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.
Ny fahitan’ny hafatry ny anjely voalohany dia voasoratra teo amin’ny tabilao mpisava lalana tamin’ny 1843, izay notarihin’ny “tànan’”Andriamanitra.
“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.
“Naseho ahy fa ny tabilao 1843 dia notarihin’ny tanan’ny Tompo, ary tsy tokony hovàna izany; fa ny tarehimarika dia araka izay nirin’Andriamanitra ho izy; fa ny tanany dia nanarona sy nanafina fahadisoana tamin’ny sasany tamin’ireo tarehimarika, ka tsy nisy nahita izany mandra-panaisotra ny tanany.” Early Writings, 74.
The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.
Ny “fotoana voatendry” tamin’ny 1843 dia naseho teo amin’ilay tabilao, ary izany no antony iantsoana azy hoe tabilao 1843. Navoaka tamin’ny 1842 izy io, ho fahatanterahan’ny didy ao amin’ny Habakoka hoe: “soraty ny fahitana, ary ataovy mazava eo ambonin’ny tabilao.” Ny fahitana dia tsy maintsy natao mazava teo ambonin’ny “tabilao,” amin’ny endrika maro, ka izany no manondro fa rehefa nesorin’ny Tompo ny tànany tamin’ilay fahadisoana teo amin’ny tabilao 1843, dia hovorina eo amin’ny tabilao pioniera 1850 izany. Ilay fahadisoana no niteraka ny fahadisoam-panantenana voalohany, ary Jeremia dia maneho ireo izay efa nihinana ilay boky kely tamin’ny 11 Aogositra 1840 ka diso fanantenana rehefa tsy tanteraka ilay fotoana voatendry tamin’ny 1843.
When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.
Rehefa nihinan’i Jeremia ny boky kely tamin’ny 1840, dia “fifaliana sy firavoravoan’ny” fony izany; fa rehefa tonga ny fahadisoam-panantenana, dia tsy “nifaly” intsony izy, ary “nipetraka nitokana noho ny” “tànan’”Andriamanitra. Ny tànan’Andriamanitra no nandrakotra “fahadisoana iray tao amin’ny tarehimarika sasany,” ka nahatonga an’i Jeremia hihevitra ny mety ho nandaingan’Andriamanitra. Ny teny fikasana nomena an’i Jeremia dia hoe raha “hiverina” avy amin’ny fahakiviany izy, dia hataon’Andriamanitra ho “vavan’”Andriamanitra i Jeremia. Raha hiverina amin’Andriamanitra avy amin’ny fahadisoam-panantenany i Jeremia ka hanaiky fa tao amin’ny fotoana fiandrasana araka ny fanoharana ny amin’ny virijina folo izy, dia hampiasain’Andriamanitra ho vava hiteny izy mba hamantarana mazava tsara ny fotoana izay tokony hahatongavan’ny fahitana ka tsy hitaredretra intsony.
The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.
Ny tanjon’ny fametrahana mazava ireo zava-misy ireo eto, dia ny hanaporofo fa amin’ny hafatry ny anjely rehetra, ny “fahatongavany” sy ny “fanomezam-pahefany” dia maneho hafatra momba ny aina sy ny fahafatesana izay miteraka sokajin’olona mpivavaka roa. Ireo anjely telo dia dingana telo ao anatin’ny fizotran’ny fitsapana mandroso. Ny zava-dehibe kokoa ho an’ilay teboka kendrentsika dia izao: na dia nekena aza ny fahatakarana ny kotrokorana fito fotoana fohy taorian’ny fahatongavan’ny “fotoan’ny farany” tamin’ny 1989, raha nosokafana ny tombo-kase tamin’ireo andininy enina farany ao amin’i Daniela ka nanambara ny famaranana ny fitsarana, dia mbola misy fisokafana tombo-kase iray hafa amin’ny kotrokorana fito amin’ny faran’ny tantaran’ny anjely fahatelo.
The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.
Ny tantaran’ny fiandohan’ny Advantisma dia manomboka amin’ny fanokafana ny anjely voalohany tamin’ny 1798, ary mifarana amin’ny fanokafana fahamarinana iray izay notazonin’ny Tompo teo ambanin’ny tànany mba hiteraka fahadisoam-panantenana. Taorian’izany dia nesoriny ny Tànany (novohany), ary nasehony ny hafatry ny fotoana niandrasana.
The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.
Ny tantaran’ny fiafaran’ny Advantisma dia manomboka amin’ny fanokafana ny hafatry ny anjely fahatelo tamin’ny 1989, ary mifarana amin’ny fanokafana fahamarinana iray izay notazonin’ny Tompo teo ambanin’ny tànany mba hiteraka fahadisoam-panantenana. Ankehitriny dia esoriny ny Tànany, ka amin’izany dia sokafany ny hafatry ny fahadisoam-panantenana voalohany sy ny fotoana niandrasana. Sokafany ny zava-kendren’ny 18 Jolay 2020.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiko indray, ka hijoro eo anatrehako ianao; ary raha avoakanao ny sarobidy hiala amin’ny tsinontsinona, dia ho tahaka ny vavako ianao; aoka izy hiverina aminao, fa ianao kosa aza miverina aminy. Ary hataoko manda varahina voaro mafy amin’ity firenena ity ianao; hiady aminao izy, nefa tsy haharesy anao; fa Izaho no momba anao hamonjy anao sy hanafaka anao, hoy Jehovah. Ary hanafaka anao amin’ny tanan’ny ratsy fanahy Aho, ary hanavotra anao amin’ny tanan’ny mahery setra. Jeremia 15:19–21.