The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.
Ny tsipiky ny hetsika fanavaozana dia fanalahidy hahatakarana ny “kotro-baratra fito” ao amin’ny Apokalypsy toko faha‑folo. Ny “kotro-baratra fito” dia maneho ny tantaran’ny fanomezana hery ny hafatry ny anjely voalohany nanomboka tamin’ny 11 Aogositra 1840 ka hatramin’ny Fahadisoam-panantenana Lehibe tamin’ny 22 Oktobra 1844. Ny toko faha‑folo dia manome vavolombelona anatiny telo ao anatin’ilay toko mba hanohanana izany fahatakarana izany.
“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Ny fihetsehana momba ny fihavian’i Kristy tamin’ny taona 1840–44 dia fanehoana be voninahitra ny herin’Andriamanitra; ny hafatry ny anjely voalohany dia nentina hatrany amin’ny toby misionera rehetra eran’izao tontolo izao, ary tany amin’ny firenena sasany dia nisy fahalianana ara-pivavahana lehibe indrindra izay mbola tsy nisy toy izany tany amin’ny tany rehetra hatramin’ny Fanavaozana tamin’ny taonjato fahenina ambin’ny folo; nefa ireo dia mbola ho vohozon’ny fihetsehana mahery eo ambanin’ny fampitandremana farany ataon’ny anjely fahatelo.” The Great Controversy, 611.
The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.
Ny hafatry ny anjely voalohany dia nentina ho amin’izao tontolo izao nanomboka tamin’ny taona 1840 sy manaraka. Uriah Smith dia maneho ny fahatakarana nananan’ireo mpisava lalana, mifanaraka amin’i Sister White. Eken’i Smith fa tonga tamin’ny 1798 ilay anjely voalohany, ary asehony fa io no anjely voalohany izay nidina tamin’ny 1840. Tsy tsikaritr’i Smith sy ireo mpisava lalana fotsiny ny fahasamihafana misy eo amin’ny fahatongavan’ny hafatra iray sy ny fanomezana hery azy. Lazain’i Smith mazava tsara fa rehefa napetraky ny anjelin’ny Apokalypsy folo teo ambonin’ny ranomasina ny tongotra iray ary teo ambonin’ny tany ny iray, dia nanondro izany ilay hafatra izay nentina ho amin’izao tontolo izao.
“In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.
“Tamin’ny 1798, araka izany, dia nifarana ny fameperana ny amin’ny fanambarana fa efa akaiky ny andron’i Kristy; tamin’ny 1798 no niantombohan’ny fotoanan’ny farany, ary nesorina tamin’ilay boky kely ny tombo-kase. Hatramin’izany fotoana izany, araka izany, no nivoahan’ny anjely ao amin’ny Apokalypsy 14 nitory fa tonga ny ora fitsaran’Andriamanitra; ary hatramin’izany fotoana izany koa no nijoroan’ilay anjely ao amin’ny toko faha-10 teo ambonin’ny ranomasina sy ny tany, ka nianiana fa tsy hisy andro intsony. Tsy azo isalasalana ny maha-iray azy ireo; ary ny porofo rehetra entina hamaritana ny toeran’ilay anankiray dia manan-kery mitovy koa amin’ny amin’ilay iray hafa. Tsy ilaintsika ny miditra amin’ny adihevitra eto mba hampisehoana fa ny taranaka ankehitriny no mahita ny fahatanterahan’ireo faminaniana roa ireo. Tamin’ny fitoriana ny fiavian’i Kristy, indrindra indrindra hatramin’ny 1840 ka hatramin’ny 1844, no nanombohan’ny fahatanterahany feno sy amin’ny an-tsipiriany. Ny toerana ijoroan’io anjely io, tongotra iray eo ambonin’ny ranomasina ary ny iray hafa eo ambonin’ny tany, dia manambara ny halehiben’ny fielezan’ny fanambarany an-dranomasina sy an-tanety. Raha ho an’ny firenena iray monja no nikendrena io hafatra io, dia ho ampy raha teo ambonin’ny tany ihany no nijoroan’ilay anjely. Nefa manana tongotra iray eo ambonin’ny ranomasina izy, ka avy amin’izany no ahafahantsika manatsoaka hevitra fa hiampita ny ranomasimbe ny hafany, ary hivelatra ho any amin’ireo firenena samihafa sy fizaràn-tany manerana izao tontolo izao; ary io fanatsoahan-kevitra io dia vao mainka hamafisin’ny zava-misy fa ny fanambarana ny fiavian’i Kristy, voalaza etsy ambony, dia tonga tany amin’ny toeram-piasan’ny misiona rehetra eran-tany. Mbola hodinihina bebe kokoa izany eo ambanin’ny toko faha-14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.
Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:
Noho izany, ny andininy voalohany ao amin’ny toko fahafolo dia manondro ny 11 Aogositra 1840, satria tamin’izany fotoana izany no nifaranan’ilay fiafaran’ny fahefan’ny Ottomanina izay efa voalaza mialoha, araka ny faminaniana ao amin’ny Apokalypsy toko fahasivy. Hoy i Rahavavy White:
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Tamin’ny taona 1840 dia nisy fahatanterahan’ny faminaniana iray hafa niavaka, izay nampihetsi-po ny sain’ny maro. Roa taona talohan’izany, Josiah Litch, iray tamin’ireo mpitondra fivavahana lehibe nitory ny fiavian’i Kristy fanindroany, dia namoaka fanazavana momba ny Apokalypsy 9, ka naminany ny firodanan’ny Fanjakana Ottomanina. Araka ny kajy nataony, io fahefana io dia ho resy... amin’ny 11 Aogositra 1840, izay fotoana antenaina haharava ny fahefana Ottomanina ao Constantinople. Ary mino aho fa ho hita fa izany tokoa no zava-misy.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Tamin’ny fotoana voafaritra indrindra, i Torkia, tamin’ny alalan’ny ambasadaorony, dia nanaiky ny fiarovan’ireo hery mpiara-dia tao Eoropa, ka dia nametraka ny tenany ho eo ambany fifehezan’ireo firenena kristiana. Ny zava-nitranga dia nanatanteraka marina tokoa ilay faminaniana. Rehefa fantatra izany, dia maro be no resy lahatra ny amin’ny fahamarinan’ireo foto-kevitry ny fandikana ara-paminaniana noraisin’i Miller sy ireo namany, ary tosika mahatalanjona no nomena ny hetsika momba ny fihavian’ny Tompo. Ireo lehilahy manam-pahaizana sy manana toerana dia niombona tamin’i Miller, na tamin’ny fitoriana na tamin’ny famoahana an-tsoratra ny heviny, ary hatramin’ny 1840 ka hatramin’ny 1844 dia niely haingana ny asa.” The Great Controversy, 334, 335.
Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.
Andininy voalohany amin’ny toko fahafolo dia 1840, ary ao amin’ny andininy fahafolo dia hitantsika i Jaona mangidy fahadisoam-panantenana tamin’ny 22 Oktobra 1844. I Jaona dia naneho ireo izay nitondra ny hafatry ny boky kely ho amin’izao tontolo izao, kanjo niafara tamin’ny fijaliana noho ny fahadisoam-panantenana mangidy tamin’ny 22 Oktobra 1844. Ny andininy voalohany ka hatramin’ny andininy fahafolo dia maneho ny tantara tamin’ny 1840 ka hatramin’ny 1844. Izany no iray amin’ireo vavolombelona anatiny ao anatin’ny toko fahafolo.
The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.
Ny vavolombelona iray hafa dia i Jaona, izay nihinana ilay boky kely, ary mamy teo am-bavany izany, maneho ny fanekeny ny hafatry ny 11 Aogositra 1840; ary avy eo dia nivadika mangidy tao an-kibony izany tamin’ny Fahadisoam-panantenana Lehibe tamin’ny 22 Oktobra 1844.
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. Revelation 10:10.
Ary nalaiko teo an-tanan’ilay anjely ilay boky madinika ka nohaniko; ary tao am-bavako dia mamy tahaka ny tantely izany; fa nony vao nohaniko, dia nangidy ny kiboko. Apokalypsy 10:10.
Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.
Ny andininy fahafolo dia maneho ao anatin’ny andininy iray ihany ny tena tantaran’ny 1840 ka hatramin’ny 1844. Izany no vavolombelona anatiny faharoa ao anatin’ity toko ity fa ny “kotrokorana fito” dia maneho io tantara io. Efa nofaritan-dRahavavy White sahady fa ny “kotrokorana fito” dia maneho fandaharana iray momba ireo toe-javatra nitranga teo ambanin’ny hafatry ny anjely voalohany sy faharoa. Nifarana tamin’ilay fahadisoam-panantenana lehibe ny hafatry ny anjely faharoa, koa ny “kotrokorana fito” dia maneho io tantara io ihany indrindra. Vavolombelona anatiny telo no manohana ny fahamarinana fa ny tantara nanomboka ny 11 Aogositra 1840 ka hatramin’ny Fahadisoam-panantenana Lehibe tamin’ny 22 Oktobra 1844 no tantara ara-paminaniana asongadina ao amin’ny Apokalypsy toko fahafolo.
Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.
Ary amin’ny andininy farany dia, mifanaraka amin’ny fahamarinana mifandray amin’ireo “kotrokorana fito”, dia omena ny didy mba hanehoana ny hafatra, ary tsy maintsy haverina mihitsy izany tantara izany.
And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.
Ary hoy izy tamiko hoe: Tsy maintsy maminany indray ianao eo anatrehan’ny firenena maro sy ny jentilisa sy ny fiteny ary ny mpanjaka. Apokalypsy 10:11.
The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.
Ny kotro-baratra fito dia manondro fa ny fiandohan’ny Advantisma, nanomboka tamin’ny fotoana nampahery ny hafatra izay nofahana tamin’ny “fotoan’ny farany”, dia haneho an-tsary ny fiafaran’ny Advantisma, rehefa hampaherezin’ny fidinana—tsy ny anjelin’ny Apokalypsy toko faha-10, fa ny anjely midina ao amin’ny Apokalypsy toko faha-18—ilay hafatra izay nofahana tamin’ny 1989. Nidina tamin’ny 11 Septambra 2001 ny anjelin’ny Apokalypsy toko faha-18, ary ankehitriny isika dia manakaiky ny famaranana ny famerimberenana ara-tantara ny taona 1840 hatramin’ny 1844.
These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.
Efa anaty sehatra ampahibemaso nandritra ny taona maro ireo fanamarihana ireo momba ny toko fahafolo. Ny zavatra izay tsy mbola voamarika raha tsy tato ho ato dia izao: ao anatin’izany tantara masina izany dia misy tantara masina hafa koa izay voarakitra ao anatiny. Ireo izay manaiky ny foto-kevitry ny Alfa sy Omega, izay mampifandray ny faran’ny zavatra iray amin’ny fiandohan’ny zavatra iray, ihany no hahafantatra izany tantara izany. Ny tantara voarakitra ao anatin’ny tantara masina dia manomboka amin’ny fahadisoam-panantenana iray ary mifarana amin’ilay Fahadisoam-panantenana Lehibe. Ny tantaran’ny 1843 ka hatramin’ny 1844 dia tsipika manokana eo amin’ny tantara, ao anatin’ny tantaran’ny 1840 ka hatramin’ny 1844 nefa miavaka aminy. Samy miresaka io tsipika ara-tantara io na Rahavavy White na Kristy.
“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.
“Ny hafatra rehetra nomena tamin’ny taona 1840–1844 dia tsy maintsy hatao mahery vaika ankehitriny, fa maro ny olona no very lalana. Ny hafatra dia tsy maintsy hoentina any amin’ny fiangonana rehetra.
“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’ [Matt. 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: maro ny mpaminany sy ny olo-marina no naniry hahita izay zavatra hitanareo, nefa tsy nahita; ary handre izay zavatra renareo, nefa tsy nandre” [Mat. 13:16, 17]. Sambatra ny maso izay nahita ny 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.
“நற்செய்தி அளிக்கப்பட்டது. காலத்தின் அடையாளங்கள் நிறைவேறிக்கொண்டிருக்கிறபடியால், அந்தச் செய்தியை மறுபடியும் அறிவிப்பதில் எந்தத் தாமதமும் இருக்கக் கூடாது; நிறைவுக்காலப் பணி செய்யப்பட வேண்டும். குறுகிய காலத்திலே ஒரு மகத்தான பணி செய்யப்படும். தேவனுடைய நியமிப்பின்படி விரைவில் ஒரு செய்தி அளிக்கப்படும்; அது பெரும் முழக்கமாகப் பெருகும். அப்பொழுது தானியேல் தன் பங்கில் நின்று, தன் சாட்சியை அளிப்பார்.” Manuscript Releases, volume 21, 437.
The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.
Ny “mpaminany sy ny marina dia naniry hahita izany zavatra izany” izay “hita tamin’ny taona 1843 sy 1844.” Niresaka io tantara masina io Jesosy ao amin’ny filazantsara roa, saingy samy tao anatin’ny sehatra samy hafa ny firesahana tsirairay.
And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But 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 13:3–17.
Ary zavatra maro no nolazainy taminy tamin’ny fanoharana ka hoy Izy: Indro, nisy mpamafy nivoaka hamafy; ary raha namafy izy, ny sasany tamin’ny voa dia latsaka teny amoron-dalana, ka tonga ny voro-manidina dia nihinana azy; ary ny sasany latsaka tamin’ny tany be vato, izay tsy nananany tany betsaka; dia nitsimoka niaraka tamin’izay izy, satria tsy lalina ny tany; fa nony niposaka ny masoandro, dia nalazo izy; ary satria tsy nanam-paka, dia ritra. Ary ny sasany latsaka teny amin’ny tsilo; dia naniry ny tsilo ka nangeja azy; fa ny sasany kosa latsaka tamin’ny tany tsara, ka namoa, ny sasany zato heny, ny sasany enimpolo heny, ary ny sasany telo-polo heny. Izay manan-tsofina ho enti-mihaino, aoka izy hihaino. Ary ny mpianatra nanatona ka nanao taminy hoe: Nahoana no fanoharana no itenenanao aminy? Dia namaly Izy ka nanao taminy hoe: Satria ianareo no nomena hahalala ny zava-miafin’ny fanjakan’ny lanitra, fa izy ireo kosa tsy nomena izany. Fa izay manana dia homena, ka hanam-be izy; fa izay tsy manana kosa, na dia izay ananany aza dia hesorina aminy. Koa izany no itenenako aminy amin’ny fanoharana: satria mahita izy, nefa tsy mahita; ary mandre izy, nefa tsy mandre, na koa mahalala. Ary tanteraka aminy ny faminanian’i Esaias izay manao hoe: Amin’ny fandrenesana no handrenesanareo, nefa tsy ho azonareo; ary amin’ny fahitana no hahitanareo, nefa tsy ho tsapanareo; fa ny fon’ity firenena ity efa donto, ary ny sofiny saro-pandrenesana, ary ny masony no tampenany; fandrao mba hahita amin’ny masony izy, sy handre amin’ny sofiny, ary hahafantatra amin’ny fony, ka hiverina izy, dia hositraniko. Fa sambatra ny masonareo, satria mahita; ary ny sofinareo, satria mandre. Fa lazaiko aminareo marina tokoa fa mpaminany maro sy olo-marina maro no naniry hahita izao zavatra hitanareo izao, nefa tsy nahita; ary handre izao zavatra renareo izao, nefa tsy nandre. Matio 13:3–17.
Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.
I Jesosy ao amin’ny Matio, raha niresaka ny amin’ny vokatry ny Tenin’Andriamanitra, sady niantso ny olona mba “hihaino,” dia nanondro fa ireo Laodiseana izay mandà ny hafatra izay nirian’ny mpaminany ho hita dia noresahina tandindona ao amin’ny Isaia toko fahaenina. Future for America dia efa nampiseho matetika ny Isaia enina tao anatin’ny tontolon-kevitry ny 11 Septambra 2001, satria tamin’ny fanafihan’ny finoana silamo tamin’io daty io no nidinan’ilay anjely mahery ao amin’ny Apokalypsy valo ambin’ny folo ka nanazava ny tany tamin’ny voninahiny. Mifanaraka avokoa ny mpaminany rehetra, ary ao amin’ny andininy fahatelo amin’ny Isaia enina no ahitantsika ny firesahana mivantana an’ilay anjely mihitsy.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.
Tamin’ny taona nahafatesan’i Ozia mpanjaka no nahitako ny Tompo nipetraka teo ambonin’ny seza fiandrianana, avo sady asandratra; ary ny moron’akanjony nameno ny tempoly. Teo amboniny nisy serafima nitsangana; samy nanana elatra enina avy izy rehetra: ny roa nanaronany ny tavany, ny roa nanaronany ny tongony, ary ny roa nanidinany. Ary niantso ny iray tamin’ny iray ka nanao hoe: Masina, masina, masina Jehovah, Tompon’ny maro; heniky ny voninahiny ny tany rehetra. Isaia 6:1–3.
The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.
Hazavaina amin’ny voninahiny ny tany rehefa midina ilay anjely ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, ary manome fanalahidy lehibe iray hafa i Isaia rehefa ampahafantariny antsika fa tamin’ny taona nahafatesan’i Ozia mpanjaka no nisehoan’ny fahitany ny fitoerana masina. Efa niezaka hanao ny asan’ny mpisorona tao anatin’ny tempoly i Ozia mpanjaka. Mpisorona valopolo sy ny mpisoronabe no nanohitra azy tsy hanao izany mandra-pikapohan’ny Tompo azy tamin’ny habokana teo amin’ny handriny. Nandray ny mariky ny bibidia izy noho ny fiezahany hampiray ny fahefan’ny fanjakana nananany amin’ny fahefan’ny fiangonana. Tsy maty avy hatrany izy; nesorina teo amin’ny seza fiandrianana izy ka nosoloina, ary nony afaka fotoana dia maty ihany tamin’ny 11 Septambra 2001. Maty tsikelikely ny fiangonana Advantista, tahaka ny nahafaty tsikelikely ny fiangonana jiosy tamin’ny andron’i Kristy. Fa tamin’ny 11 Septambra 2001 dia tonga tamin’ny farany ny Advantisma izay efa nandà sahady ny hafatra ao amin’ireo andininy enina farany ao amin’ny Daniela toko faha‑iraika ambin’ny folo, amin’ny maha-tandroka protestanta an’i Etazonia azy; ary ireo izay asehon’i Isaia dia nantsoina tamin’izay hitondra ny hafatra izay asehon’ny feo voalohany ao amin’ny Apokalypsy toko fahavalo ambin’ny folo.
And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.
Dia Azaria, mpisorona, dia niditra nanaraka azy, ary niaraka taminy nisy mpisoron’i Jehovah valopolo lahy, lehilahy mahery fo. Ary nanohitra an’i Ozia mpanjaka izy ireo ka nanao taminy hoe: Tsy anjaranao, ry Ozia, no handoro ditin-kazo manitra ho an’i Jehovah, fa anjaran’ny mpisorona, dia ny taranak’i Arona, izay nohamasinina handoro ditin-kazo manitra izany; mivoaha hiala amin’ny fitoerana masina, fa efa nandika lalàna ianao; ary tsy ho voninahitra ho anao avy amin’i Jehovah Andriamanitra izany. Dia tezitra Ozia, sady nisy fitondrana fandoroana ditin-kazo manitra teny an-tànany handoroany ditin-kazo manitra; ary raha mbola tezitra tamin’ny mpisorona izy, dia nipoitra teo amin’ny handriny teo anatrehan’ny mpisorona tao an-tranon’i Jehovah ny habokana, teo anilan’ny alitara fandoroana ditin-kazo manitra. Ary Azaria mpisoronabe mbamin’ny mpisorona rehetra nijery azy, ka, indro, efa boka teo amin’ny handriny izy; dia noroahiny hiala teo izy; eny, izy tenany koa dia faingana nivoaka, satria Jehovah efa namely azy. Ary Ozia mpanjaka dia boka mandra-pahatongan’ny andro nahafatesany, ka nonina tao an-trano nitokana izy, satria boka; fa voaroaka tsy ho ao an-tranon’i Jehovah izy; ary Jotama zanany no niadidy ny tranon’ny mpanjaka sady nitsara ny vahoakan’ny tany. 2 Tantara 26:17–21.
It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”
Zava-dehibe ny manaiky fa nesorina tamin’ny fiangonana Advantista Mitandrina ny Andro Fahafito ny tandroky ny Protestantisma tamin’ny 11 Septambra 2001, satria misy singa fototra telo amin’ny famohana ny hafatry ny Apokalypsy amin’ny andro farany. Ny iray dia ny tantara mifanandrify amin’ny tandroky ny Repoblikanisma sy ny tandroky ny Protestantisma. Ny singa iray hafa izay tsy maintsy ekena dia ny lanjan’ireo fiangonana fito, ary mazava ho azy fa ny fahatelo dia ny “kotrokorana fito.” Ireo singa ara-paminaniana telo ireo no mandrafitra ny hafatra izay avoha, ary ilaina ny manaiky fa tahaka ny nandalovana ny fiangonana Jiosy tamin’ny andron’i Kristy, dia nandalovana koa ny Advantisma amin’ny “andro farany.”
Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.
I Isaia dia manolo-tena hitondra hafatra ho an’ny vahoaka voafidin’Andriamanitra izay tsy nahatoky tamin’ny androny, ary i Jesosy kosa mampiasa ireo teny ireo ihany hiatrehana izany toe-javatra izany koa amin’ny androny. Vahoaka voafidy ao amin’ny fanekena no lalovana fotsiny, ary mandà ny “hihaino” izy ireo mba ho sitrana.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Ary hoy Izy nanao hoe: Mandehana, ka lazao amin’ity firenena ity hoe: Mihainoa tokoa, nefa aza mahafantatra; ary mijere tokoa, nefa aza mahazo. Ataovy matavy ny fon’ity firenena ity, ary ataovy mavesatra ny sofiny, ary tampeno ny masony; fandrao mahita amin’ny masony izy, ka mandre amin’ny sofiny, ary mahazo amin’ny fony, ka miova fo, dia ho sitrana. Isaia 6:9, 10.
The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.
Ny asa noraisin’i Isaia dia ilay asa noraisin’i Jaona sy Ezekiela rehefa nihinana ny boky kely izy ireo. Mitondra hafatry ny fananarana ho amin’ny vahoaka voafidy amin’ny fanekena izy ireo, izay eo am-pandroahana hivoaka avy amin’ny vavan’i Jehovah. Ny fanindroany nilazan’i Jesosy ny tantara izay nanirian’ny mpaminany sy ny marina ho hita dia voarakitr’i Lioka.
And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings 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. Luke 10:15–24.
Ary ianao, ry Kapernaomy, izay nasandratra ho any an-danitra, dia haetry ho any amin’ny helo. Izay mihaino anareo dia mihaino Ahy; ary izay manamavo anareo dia manamavo Ahy; ary izay manamavo Ahy dia manamavo Izay naniraka Ahy. Ary ny fito-polo lahy dia niverina tamin’ny fifaliana ka nanao hoe: Tompo ô, na dia ny demonia aza dia manaiky anay amin’ny anaranao. Ary hoy Izy taminy: Izaho nahita an’i Satana latsaka avy tany an-danitra tahaka ny helatra. Indro, omeko anareo ny fahefana hanitsaka menarana sy maingoka ary handresy ny herin’ny fahavalo rehetra; ary tsy hisy zavatra hahazo anareo akory. Kanefa aza mifaly noho ny fanahin-dratsy manaiky anareo; fa mifalia kosa satria voasoratra any an-danitra ny anaranareo. Tamin’izany ora izany Jesosy dia nifaly tamin’ny Fanahy ka nanao hoe: Misaotra Anao Aho, Ray ô, Tompon’ny lanitra sy ny tany, satria nafeninao tamin’ny hendry sy ny mahira-tsaina izany zavatra izany, fa nasehonao tamin’ny zaza madinika; eny tokoa, Ray ô, fa izany no sitrakao. Ny zavatra rehetra dia natolotry ny Raiko Ahy; ary tsy misy mahalala izay maha-Izy ny Zanaka afa-tsy ny Ray; ary izay maha-Izy ny Ray dia tsy misy mahalala afa-tsy ny Zanaka sy izay tian’ny Zanaka hanehoana Azy. Ary nitodika tamin’ny mpianany Izy ka nanao mangingina hoe: Sambatra ny maso izay mahita izay zavatra hitanareo; fa lazaiko aminareo fa mpaminany sy mpanjaka maro no naniry hahita izay zavatra hitanareo, nefa tsy nahita; ary handre izay zavatra renareo, nefa tsy nandre. Lioka 10:15–24.
Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]
Mbola, ny tontolon-kevitry ny fitahiana mifandray amin’ireo izay manana tombontsoa hahita izay nirian’ny marina ho hita dia mikasika vahoaka voafidin’ny fanekena izay lalovana fotsiny nefa tsy mety “mihaino.” Manondro ny fanamelohan’i Kristy an’i Kapernaomy Rtoa White, izay tandindon’ny fandavana fahazavana lehibe, ary nasongadiny ny Advantisma tamin’ny nametrahany ny fananarana manohitra ny Advantisma ao anatin’ny [fononteny mahitsizoro.]
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Eo anivon’ireo izay milaza tena ho zanak’Andriamanitra, dia kely indrindra ny faharetana naseho, maro tokoa ny teny mangidy voalaza, ary be dia be ny fanamelohana navoaka tamin’ireo izay tsy mitovy finoana amintsika. Maro no nijery ireo izay ao amin’ny fiangonana hafa ho mpanota lehibe, kanefa tsy toy izany no fijerin’ny Tompo azy. Ireo izay mijery toy izany ny mambra ao amin’ny fiangonana hafa dia mila manetry tena eo ambanin’ny tànana mahery an’Andriamanitra. Ireo izay melohiny angamba dia nanana fahazavana kely ihany, fotoana vitsy, ary tombontsoa vitsy. Raha nanana ny fahazavana izay nananan’ny maro tamin’ny mambra ao amin’ny fiangonantsika izy ireo, dia mety ho nandroso tamin’ny taha lavitra kokoa, ary ho naneho tsara kokoa ny finoany teo anatrehan’izao tontolo izao. Momba ireo izay mirehareha amin’ny fahazavany, nefa tsy mandeha ao aminy, dia hoy Kristy: ‘Fa lazaiko aminareo: Ho moramora kokoa ny hiaretan’i Tyro sy Sidona amin’ny andro fitsarana noho ny hiaretanareo. Ary ianao, Kapernaomy [Advantista Mitandrina ny Andro Fahafito, izay nandray fahazavana lehibe], izay nasandratra hatrany an-danitra [eo amin’ny lafiny tombontsoa], dia haetry hatrany amin’ny helo; fa raha tao Sodoma no natao ny asa lehibe izay natao tao aminao, dia ho naharitra mandraka androany izy. Fa lazaiko aminareo fa ho moramora kokoa ny hiaretan’ny tanin’i Sodoma amin’ny andro fitsarana noho ny hiaretanao.’ Tamin’izany andro izany Jesosy namaly ka nanao hoe: ‘Misaotra Anao Aho, ry Raiko, Tompon’ny lanitra sy ny tany, satria nafeninao tamin’ny hendry sy ny manan-tsaina [araka ny fiheverany ny tenany] izany zavatra izany, fa nasehonao tamin’ny zaza madinika.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.
“‘Ary ankehitriny, noho ianareo efa nanao izany zavatra rehetra izany, hoy Jehovah, sady Izaho niteny taminareo, nifoha maraina ka niteny, nefa tsy nihaino ianareo; ary Izaho niantso anareo, nefa tsy namaly ianareo; koa hataoko amin’ity trano ity, izay antsoina amin’ny anarako, izay itokianareo, sy amin’ny fitoerana izay nomeko anareo sy ny razanareo, tahaka izay nataoko tamin’i Silo. Ary haripako tsy ho eo imasoko ianareo, tahaka ny nandroahako ny rahalahinareo rehetra, dia ny taranak’i Efraima rehetra.” Review and Herald, 1 Aogositra 1893.
The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.
Ny “asa lehibe” izay efa natao tao amin’ny Advantisma dia ireo asa izay nirian’ny olo-marina sy ny mpaminany ho hita sy ho re. Ireo asa lehibe ireo dia naseho tao amin’ny tantaran’ny taona 1843 sy 1844, rehefa notoriana ny hafatry ny Antso amin’ny Mamatonalina. Ny Advantisma dia nandà ny tantarany, ary indrindra ny tantaran’ny taona 1843 sy 1844. Tantara iray izay manomboka sy mifarana amin’ny fahadisoam-panantenana, ary koa tantara iray izay nokasaina hitarika azy ireo ho any amin’ny tany izay nohavaozina.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Teo aoriana, teny am-piandohan’ny lalana, dia nisy hazavana mamirapiratra natsangana, izay nolazain’ny anjely tamiko fa ny ‘antso tamin’ny misasakalina.’ Io hazavana io dia namirapiratra nanaraka ny lalana manontolo, ka nanazava ny tongotr’izy ireo, mba tsy ho tafintohina izy.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.
“Raha nibanjina mafy an’i Jesosy, Izay teo anoloan’izy ireo indrindra, nitarika azy ho any an-tanàna, dia voaaro izy. Kanjo vetivety dia nisy sasany reraka ka nanao hoe lavitra loatra ny tanàna, ary nanantena izy fa efa tokony ho tafiditra tao aloha. Dia nampahery azy ireo Jesosy tamin’ny nananganany ny sandriny ankavanana be voninahitra; ary avy tamin’ny sandriny no nivoahan’ny fahazavana iray izay nihevingevina teo ambonin’ny antokon’ny Advento, ka niantso mafy izy ireo hoe: ‘Haleloia!’ Ny hafa kosa, tamin-kadalana, nandà ny fahazavana tao aoriany, ka nilaza fa tsy Andriamanitra no nitarika azy hatramin’izao lavitra izao. Dia maty ilay fahazavana tao aoriany, ka namela ny tongony tao anatin’ny aizina tanteraka, ary tafintohina izy ka tsy nahita intsony ny marika sy Jesosy, ary nianjera niala tamin’ny lalana ho any amin’ilay tontolo maizina sy ratsy fanahy etsy ambany.” Early Writings, 15.
What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.
Ny ambaran’ny Liona avy amin’ny firenen’i Joda ankehitriny dia ny tantaran’ny taona 1843 sy 1844. Ny “kotrokorana fito” dia maneho ny taona 1840 hatramin’ny 1844, nefa io vanim-potoana io dia ahitana tantara tena manokana izay efa nanehoana aloka hatramin’ny fiandohan’ny tantaran’ny fanekena. Ny hetsika fanavaozana tsirairay dia mifanaraka sy mifanindran-dalana, ka samy manana ireo marika famantarana mitovy avokoa. Raha samy hafa izy ireny, dia hamorona tetika fanafihana hafa ho an’ny hetsika fanavaozana tsirairay i Satana; nefa tsy manao izany velively izy.
“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.
“Nefa tsy nijanona tsy nanao na inona na inona Satana. Koa tamin’izany dia niezaka hanao izay efa notadiaviny hatao tamin’ny hetsika fanavaozana rehetra izy—dia ny hamitaka sy handringana ny vahoaka amin’ny fanolorana hosoka ho solon’ny asa marina. Tahaka ny nisy Kristy sandoka tamin’ny taonjato voalohany amin’ny fiangonana kristiana, dia toy izany koa no nitsanganan’ny mpaminany sandoka tamin’ny taonjato fahenina ambin’ny folo.” The Great Controversy, 186.
The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.
Ny hevi-dehibe tena ilaina ao amin’ity andalana ity, araka ny hafatra ankapobeny izay zaraintsika, dia izao: rehefa nitsahatra tsy nitondra intsony ny akanjom-pahefan’ny Fivavahana Protestanta ny Advantisma, ary nesorina taminy tanteraka izany tamin’ny 11 Septambra 2001, dia mbola manizingizina ihany izy fa izy no hetsika sisa izay manambara ny antso mafy ataon’ny anjely fahatelo. Kanefa izy no sandoka. Raha tsy fantatrao izay hetsika mitondra ankehitriny ny tandroky ny Fivavahana Protestanta, dia saika tsy azo atao mihitsy ny mahatakatra ny fitoviana mifanandrify eo amin’ireo tandroka roa ao Etazonia.
The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.
Ny tantaran’ny taona 1843 sy 1844 dia aseho ao anatin’ny hetsika fanavaozana rehetra, ary ankehitriny dia hampiasaintsika ny fiandohan’ny Isiraely fahiny amin’ny maha-vahoaka nofidin’Andriamanitra azy sy ny fiafaran’ny Isiraely amin’ny maha-vahoaka nofidin’Andriamanitra azy, mba hanehoana toy izany koa ny amin’ny Isiraely maoderina, ka ny fifantohana dia amin’ny taona 1843 sy 1844 araka ny anehoana izany ao amin’ny tsipika tsirairay amin’ny hetsika fanavaozana.
Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.
Naminany i Mosesy fa hanangana Mpaminany tahaka azy ny Tompo, ary Jesosy izany Mpaminany izany. Lioka ao amin’ny Asan’ny Apostoly dia manamafy fa Jesosy no nahatanteraka ny faminanian’i Mosesy.
The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.
Jehovah Andriamanitrao hampitsangana Mpaminany ho anao avy eo afovoanao, avy amin’ireo rahalahinao, tahaka ahy; Izy no hohenoinareo. Deoteronomia 18:15.
Jesus is the prophet we are to listen to.
Izy no mpaminany izay tokony hohenointsika.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.
Fa hoy Moses marina nilaza tamin’ny razana hoe: Mpaminany tahaka ahy no hatsangan’i Jehovah Andriamanitrareo ho anareo avy amin’ny rahalahinareo; izy no hohenoinareo amin’izay rehetra holazainy aminareo. Ary izao no hiseho: ny fanahy rehetra izay tsy hihaino izany Mpaminany izany dia hofongorana tsy ho isan’ny olona. Eny, ary ny mpaminany rehetra hatramin’i Samoela sy izay nanaraka azy, dia izay rehetra niteny, no efa naminany koa ny amin’izao andro izao. Hianareo no zanaky ny mpaminany sy ny fanekena izay nataon’Andriamanitra tamin’ny razantsika, fony Izy niteny tamin’i Abrahama hoe: Ary amin’ny taranakao no hitahiana ny firenena rehetra ambonin’ny tany. Ho anareo aloha Andriamanitra, rehefa nanangana an’i Jesosy Zanany, dia naniraka Azy hitahy anareo, amin’ny hampialana ny tsirairay aminareo hiala amin’ny faharatsiany. Asan’ny Apostoly 3:22–26.
The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.
Ny tsipika fanavaozana an’i Kristy dia manomboka amin’ny fotoan’ny farany, tahaka ny tsipika fanavaozana rehetra. Ny “fotoan’ny farany” tamin’ny andron’i Kristy dia ny nahaterahany. Ny Soratra Masina dia manondro fa tamin’ny nahaterahany dia nisy fitomboan’ny fahalalana, mifanaraka amin’ny famaritana ny “fotoan’ny farany” ao amin’ny bokin’i Daniela. Na ireo mpiandry ondry, na ireo olon-kendry avy any atsinanana, na i Heroda tezitra, na i Ana sy Simeona tao amin’ny tempoly, dia nisy fitomboan’ny fahalalana tamin’ny nahaterahany. Tamin’izany fotoana izany dia nolalovina ny fitarihan’ny fiangonana jiosy. Nisy fandroahana tsikelikely, saingy nanomboka tamin’ny fandavan’izy ireo ny hafatra izay novahana tombo-kase tamin’ny fotoan’ny farany.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.
“Tsy fantatr’olombelona izany, nefa mameno fifaliana ny lanitra ny vaovao. Amin’ny fahalianana lalindalina kokoa sy feno fangoraham-po kokoa no itarihan’ireo zava-mananaina masina avy amin’ny tontolon’ny mazava ho etỳ an-tany. Mihamazava kokoa izao tontolo izao manontolo noho ny fanatrehany. Eo ambonin’ny havoanan’i Betlehema dia mivory ny antokon’anjely tsy tambo isaina. Miandry ny famantarana izy ireo mba hanambara ny vaovao mahafaly amin’izao tontolo izao. Raha nahatoky tamin’ny adidiny ireo mpitarika teo amin’ny Isiraely, dia ho afaka niombona tamin’ny fifaliana tamin’ny fitoriana ny nahaterahan’i Jesosy izy. Kanefa ankehitriny dia nolalovina izy ireo.” Ilay Fitiavan’i Kristy, 47.
The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”
Ny fitarihana ny Advantisma dia nolalovana tamin’ny 1989, rehefa tanteraka ny Daniela 11:40. Ny “fotoanan’ny farany” teo amin’ny tantaran’i Mosesy, izay tandindon’i Jesosy, dia ny nahaterahany, izay nahazoan’ny fianakaviany, ary taorian’izany ny zanakavavin’i Farao, fitomboan’ny fahalalana momba an’i Mosesy zaza. Ny anarany, mazava ho azy, dia midika hoe “voavonjy avy ao anaty rano,” ary i Jesosy dia midika hoe “Jehovah no mamonjy.”
After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.
Aorian’ny “fotoanan’ny farany,” ny tsipika fanavaozana rehetra dia maneho teboka iray izay anaovana ho hafatra voalamina ny fahalalana izay nampitomboina tao amin’izany tantara manokana izany, mba hahafahana mitondra izany ho vavolombelona eo anatrehan’ny taranaka izay ho tompon’andraikitra amin’ny fahazavana izay novahana tombo-kase tamin’ny fotoanan’ny farany.
John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.
Jaona Mpanao-batisa no nanamafy tamin’ny fomba ofisialy ny hafatr’i Kristy, ary ny hafatr’i Mosesy kosa dia nohamafisina tamin’ny fomba ofisialy tamin’ny taona fahefapolo niainany, fony izy niezaka hanafaka ny Isiraely hiala tao Egypta tamin’ny herin’ny tenany. Ny hafatry ny fanafahana avy any Egypta dia efa voarakitra ampahibemaso ankehitriny.
Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.
Efapolo taona tatỳ aoriana, ny hafatr’i Mosesy dia nohamafisina teo amin’ilay roimemy nirehitra ary notronin’ny famantarana roa ny maha-Andriamanitra an’Andriamanitra, izay nasehon’ilay tehina nivadika ho menarana sy ilay tànana boka izay nosintonin’i Mosesy niala tao an-tratrany. Ny hafatr’i Jesosy dia nohamafisina tamin’ny batisany, izay notronin’ny famantarana roa ny maha-Andriamanitra, dia ny feon’ny Ray sy ny Fanahy Masina. Ny marika manaraka eo amin’ireo tantara roa ireo dia maneho ny fahadisoam-panantenana voalohany, ny fotoana niandrasana, ny fahatongavan’ny anjely faharoa na 1843.
The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.
Ny fahadisoam-panantenana teo amin’ny tsipik’i Mosesy dia nasehon’ny zava-nitranga tamin’ny vadiny, raha nidina ny anjely hamono an’i Mosesy noho izy tsy namora ny zanany. Noho ny tahotra dia i Zipora mihitsy no nanao izany fombafomba izany tamin’ny zanany. Hadinon’i Mosesy ny namora ny zanany! Ilay famantarana mihitsy ny fanekena izay nomena an’i Abrahama no hadinon’i Mosesy. I Abrahama rain’ny finoana dia efa namelabelatra mialoha ny faminaniana momba ny fahababoan’ny Hebreo sy ny fanafahana azy tao Egypta sy hiala avy any Egypta, ary io faminaniany io dia tsy maintsy ho tanterahina manokana tamin’ny alalan’i Mosesy, nefa hadinon’i Mosesy ny namora ny zanany. Tamin’izay fotoana izay dia nampodinin’i Mosesy hiverina hiara-monina amin-drainy i Zipora mandra-pahatapitry ny fanafahana. Nijanona tany Midiana izy mandra-pitarik’i Mosesy ny zanak’Isiraely hamakivaky ny ranomasin’i Ranomasina Mena, izay ampahafantarin’ny apostoly Paoly antsika fa tandindon’ny batisa, dia ilay fombafomba izay nisolo ny famorana mihitsy. Aza diso an’izany hevitra izany. Ny fahatongavan’ilay waymark maneho ny anjely faharoa ao amin’ny tantaran’i Mosesy, ilay waymark izay miteraka ny fahadisoam-panantenana voalohany ao amin’izany tantara izany, dia fandavana ny fitsipika fototra indrindra amin’ny fifandraisan’ny faneken’i Abrahama amin’Andriamanitra.
The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.
Ny fahadisoam-panantenana voalohany teo amin’ny lalan’i Kristy dia ny nahafatesan’i Lazarosy, izay ninoan’i Marta sy Maria fa tsy ho nitranga raha tsy nitaredretra i Jesosy mandra-pahafatin’i Lazarosy efa nandritra ny efatra andro. Lehibe tokoa ny fahadisoam-panantenana tamin’ny namelan’i Jesosy an’i Lazarosy, sakaizany akaiky, ho faty sy ho lo tao am-pasana, ho an’ireo anabavy roa tonta ihany no sady ho an’ny mpianatra koa. Kanefa ny fitsanganan’i Lazarosy tamin’ny maty dia tonga tombo-kasen’ny asa fanompoan’i Kristy manontolo.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.
“Tamin’ny nahataran’i Kristy tsy tonga tany amin’i Lazarosy dia nisy fikasana feno famindram-po ho an’ireo izay tsy nandray Azy. Nijanona Izy, mba amin’ny fananganana an’i Lazarosy tamin’ny maty no hanomezany porofo iray hafa ho an’ny vahoakany mafy hatoka sy tsy mino fa Izy tokoa no ‘fitsanganana amin’ny maty sy fiainana.’ Tsy nety nahafoy fanantenana rehetra ny amin’ilay vahoaka Izy, dia ny ondry mahantra sy mirenireny amin’ny taranak’Isiraely. Torotoro ny fony noho ny tsy fibebahan’izy ireo. Noho ny famindram-pony dia nikasa Izy ny hanome azy ireo porofo iray hafa indray fa Izy no Mpanavao, Ilay hany afaka mampiharihary ny fiainana sy ny tsy fahafatesana. Izany dia ho porofo izay tsy ho azon’ny mpisorona adika vilana. Izany no anton’ny nahatarany tsy hankany Betania. Io fahagagana fara tampony io, dia ny fananganana an’i Lazarosy, no hampametrahan’Andriamanitra ny tombo-kaseny amin’ny asany sy amin’ny fitakiany ny maha-Andriamanitra Azy.” Ilay Fitiavana Mandresy, 529.
The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.
Ny fanisiana tombo-kase an’ireo iray hetsy sy efatra alina sy efatra arivo an’Andriamanitra dia aseho amin’ny tantaran’ny taona 1843 sy 1844, satria ampahafantarina antsika fa i Lazarosy no nitarika an’i Kristy ho any Jerosalema tamin’ny fidirana tamim-pandresena. Ny tantaran’io fidirana tamim-pandresena io no tantara ampiasain’i Rahavavy White hanehoana ny Antso Mamatonalina tamin’ny 1843 sy 1844. Tsy fahatakarana momba an’i Kristy nanana ny hery hanangana ny maty tamin’ny alalan’ny hery mahary an’Andriamanitra no tao. Niaiky i Maria sy Elizabeta fa fantany fa nanana ny hery hanangana an’i Lazarosy i Jesosy amin’ny trompetra farany, nefa tsy nahita izy ireo fa tena nanana ny hery hanangana azy teo no ho eo Izy. Nandà ilay fahamarinana indrindra izay nahatongavany haseho tamin’ny batisany sy ny fahafatesany izy ireo, dia ny fiandohana sy ny fiafaran’ny asa fanompoany manokana naharitra telo taona sy tapany. Tsy nahita izy ireo raha tsy nesorina teo amin’ny fasana ny vato, tahaka ny hanesorana tatỳ aoriana ny tànany hiala amin’ny fahadisoana iray tao amin’ny tarehimarika sasany teo amin’ny tabilao 1843.
Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.
Rehefa nandeha nandefa an’i Zipora hiala amin’ilay ady efa ho avy amin’i Farao i Mosesy, dia nihaona taminy Aarona zokiny lahy, ary izy roa lahy iraka ireo dia nandroso nankany Egypta ho solon-tenan’ny hafatry ny anjely faharoa. Talohan’ny nitondrana loza akory tamin’i Egypta dia nampitandrina an’i Farao i Mosesy fa raha tsy avelany hivoaka sy hivavaka i Isiraely, lahimatoan’Andriamanitra, dia hovonoin’Andriamanitra ny lahimatoan’i Egypta.
And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.
Ary hoy Jehovah tamin’i Mosesy: Raha handeha hiverina any Egypta ianao, dia tandremo mba hataonao eo anatrehan’i Farao ireo fahagagana rehetra izay napetrako eo an-tananao; nefa Izaho hanamafy ny fony, ka tsy havelany handeha ny olona. Ary holazainao amin’i Farao hoe: Izao no lazain’i Jehovah: Israely no zanako, dia lahimatoako indrindra; ary Izaho milaza aminao hoe: Alefaso ny zanako, mba hanompo Ahy izy; fa raha mandà tsy handefa azy ianao, indro, hovonoiko ny zanakao, dia ny lahimatoanao indrindra. Eksodosy 4:21–23.
The Midnight Cry was a prediction that in the future would be fulfilled.
Ny Antso Amin’ny Misasak’alina dia faminaniana izay ho tanteraka amin’ny hoavy.
“In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.
“Tamin’ny fanafahana ny Isiraely avy tany Egypta dia naverina nodidiana indray ny fanokanana ny lahimatoa. Raha mbola teo ambanin’ny fanandevozan’ny Egyptiana ny Zanak’Isiraely, dia nandidy an’i Mosesy ny Tompo hankany amin’i Farao, mpanjakan’i Egypta, ka hilaza hoe: ‘Izao no lazain’i Jehovah: Isiraely no zanako, dia ny lahimatoako; ary hoy Izaho aminao: Alefaso ny zanako, mba hanompoany Ahy; fa raha mandà tsy handefa azy ianao, indro, hovonoiko ny zanakao, dia ny lahimatoanao.’ Eksodosy 4:22, 23.”
“Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.
“Nampita ny hafany i Mosesy; kanefa ny navalin’ilay mpanjaka mpiavonavona dia hoe: ‘Iza moa Jehovah, no hekeko ny feony ka handefasako ny Isiraely handeha? Tsy mahalala an’i Jehovah aho, sady tsy handefa ny Isiraely handeha akory.’ Eksodosy 5:2. Niasa ho an’ny olony Jehovah tamin’ny alalan’ny famantarana sy fahagagana, ka nandefa fitsarana mahatsiravina tamin’i Farao. Farany dia nomena baiko ilay anjely mpandrava hamono ny lahimatoa, na ny an’ny olona na ny an’ny biby, teo amin’ny Egyptiana. Mba hotsimbinina anefa ny Isiraelita dia nasaina nametraka teo amin’ny tolam-baravarany ny ran’ny zanak’ondry novonoina izy. Tokony ho voamarika ny trano rehetra, mba rehefa tonga ilay anjely amin’ny iraka mahafaty ataony dia handalo ny tranon’ny Isiraelita.” Ilay Fitiavan’i Jesosy, 51.
The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.
Ny hafatry ny Antso amin’ny Misasakalina ho an’i Farao dia nanondro ny fahafatesan’ny lahimatoa ho valin’ny fikomian’i Farao. Raha vantany vao voarakitra an-tsoratra ilay hafatra, dia naiditra tamin’i Egypta ireo loza, izay maneho ny herin’ny Antso amin’ny Misasakalina tamin’ny fahavaratry ny taona 1844. Ny hafatry ny Antso amin’ny Misasakalina dia namely ny tany manontolo tahaka ny onjan-dranomasina mahery tamin’ny fahavaratry ny taona 1844. Namakivaky an’i Egypta ireo loza, ary rehefa tonga ny fahafatesan’ny lahimatoa izay efa nampanantenaina, dia nisy antsoantso re tamin’ny misasakalina nanerana an’i Egypta.
And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.
Ary hoy Moses hoe: Izao no lazain’i Jehovah: Amin’ny misasakalina no hivoahako hankeo afovoan’i Egypta; ary ho faty ny lahimatoa rehetra any amin’ny tany Egypta, hatramin’ny lahimatoan’i Farao izay mipetraka eo ambonin’ny seza fiandrianany ka hatramin’ny lahimatoan’ny ankizivavy manompo izay ao aorian’ny vato fikosoham-bary; ary ny lahimatoan’ny biby fiompy rehetra koa. Ary hisy fidradradradrana lehibe manerana ny tany Egypta rehetra, izay tsy mbola nisy tahaka azy, sady tsy hisy tahaka azy intsony. Eksodosy 11:4–6.
The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.
Ny fidiran’i Kristy tamim-boninahitra tao Jerosalema dia nitarika ho amin’ny hazo fijalian’i Kalvary, ary ny mpianatr’i Kristy sy ireo mpanaraka Azy hafa dia niaina Fahadisoam-panantenana Lehibe.
“Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.
“Tsy lehibe tahaka ny an’ny mpianatra ny fahadisoam-panantenanay. Raha niditra tamim-pandresena tao Jerosalema ny Zanak’olona, dia nanantena izy ireo fa hosatrohina ho mpanjaka Izy. Nirohotra avy tany amin’ny faritra rehetra manodidina ny vahoaka ka niantso hoe: ‘Hosana ho an’ny Zanak’i Davida.’ Ary rehefa niangavy an’i Jesosy ny mpisorona sy ny loholona mba hampangina ny vahoaka, dia nanambara Izy fa raha mangina ireo, dia ny vato aza no hiantsoantso, satria tsy maintsy tanteraka ny faminaniana. Kanjo tao anatin’ny andro vitsy monja dia hitan’ireo mpianatra ireo ihany ny Tompony malalany, Izay ninoany fa hanjaka eo ambonin’ny seza fiandrianan’i Davida, ka nahantona teo ambonin’ny hazo fijaliana feno habibiana, teo anoloan’ny Fariseo mpaneso sy mpandatsa. Rava ny fanantenany ambony, ary nanjombona nanodidina azy ireo ny aizim-pahafatesana.” Testimonies, volume 1, 57, 58.
The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.
Ny fahadisoam-panantenana lehibe nanjo ny mpianatra sy ny Millerita dia aseho koa amin’ny alalan’ny toe-javatra nahatonga ny Hebreo ho voafandrika teo anelanelan’ny tafik’i Farao sy ny Ranomasina Mena.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
«Mamirapiratra amintsika ny fahazavana voaangon’ny taona lasa rehetra. Ny tantaran’ny fanadinoan’ny Isiraely dia voatahiry ho fanazavana antsika. Amin’izao vanim-potoana izao dia naninjitra ny tànany Andriamanitra mba hanangona ho Azy vahoaka avy amin’ny firenena rehetra sy ny fokom-pirenena ary ny samy hafa fiteny rehetra. Tao amin’ny hetsika momba ny fiavian’i Kristy dia niasa ho an’ny lovany Izy, tahaka ny niasany ho an’ny Isiraelita tamin’ny nitarihany azy ireo nivoaka avy tany Egypta. Tamin’ilay fahadisoam-panantenana lehibe tamin’ny taona 1844 dia nozahan-toetra ny finoan’ny vahoakany, tahaka ny nisedrana ny an’ny Hebreo teo amin’ny Ranomasina Mena.» Testimonies, boky faha-8, 115, 116.
It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.
Zava-dehibe ny mahita fa, raha niditra tao Jerosalema i Kristy, ny tsindrimandrin’izany ora izany dia niteraka fipoahan’ny fiderana, izay notadiavin’ny Fariseo hampanginina. Ny ivon’ny antokon-kira fiderana dia ny filazana an’i Jesosy ho Zanak’i Davida, dia ilay tandindona indrindra izay nampiasain’i Kristy hanamarihana ny fiafaran’ny fifandraisany am-bava tamin’ireo Jiosy tia adihevitra madinika. Ny tena nahasosotra ny Jiosy indrindra dia ny fanekena fa, tamin’ny niantsoana an’i Jesosy hoe Zanak’i Davida, dia nanondro an-kolaka ny fidiran’i Davida mpanjaka tamin’ny fandresena tao Jerosalema izy ireo.
In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.
Tamin’ny tantaran’ny asan’i Davida nitondrany ny fiaran’ny fanekena ho any Jerosalema, ny fanomezam-pahefana ny hafatra dia nasehon’ny fanomezam-pahefana an’i Davida.
And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.
Ary Davida dia nandroso ka nihalehibe; ary Jehovah Andriamanitry ny maro no nomba azy. 2 Samoela 5:10.
Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.
Taorian’izany dia nanapa-kevitra Davida hitondra ny fiaran’ny fanekena ho any Jerosalema. Tamin’ny fitondrana ny fiara ho ao an-tanànan’i Davida dia nisy ny fahadisoam-panantenana, tahaka izay hita amin’ny tsipika fanavaozana rehetra. Oza, izay midika hoe hery ny anarany, na dia nahalala tsara aza fa tsy nahazo alalana hikasika ny fiara, dia nanao izany ihany. Ilay olana indrindra izay nampidirana ny fiara ho amin’ny fahababoana tamin’ny voalohany dia ny tsy fankatoavana ny sitrapon’ny Tompo izay nambarany, sy ny fireharehana momba ny hery mifamatotra amin’ny fiaran’Andriamanitra. Nefa Oza, lehilahy matanjaka an’i Davida, dia tsy nankatò, tahaka ny tsy nankatoavan’i Mosesy ny didin’ny famorana. Dia novonoina ho faty Oza, ary nitoetra teo ivelan’i Jerosalema ny fiara mandra-pahazoan’i Davida fa izay niambina ny toerana nitoeran’ny fiara taorian’ny nahafatesan’i Oza dia notahina. Avy eo Davida dia niainga indray hitondra ny fiara ho ao Jerosalema. Ary raha nandihy nankao Jerosalema Davida, dia hitan’ny vadiny ny fitanjahany ka diso fanantenana indrindra izy.
Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.
Andalana telo amin’ireo fihetsiketsehana fanavaozana izay samy miresaka ny amin’ny 1843 sy 1844, dia ilay fe-potoana izay nirian’ny lehilahy marina sy ny mpaminany hahita sy handre. Ny toetra mampiavaka ny fahatongavan’ilay anjely faharoa, izay manamarika fotoana fiandrasana sy fahadisoam-panantenana, dia mora hita avokoa. Ny fahamarinana lalindalina kokoa dia mampiseho fa ny fahadisoam-panantenana dia tsy fahadisoam-pahatakarana tsotra fotsiny teo amin’i Mosesy, na Oza, na Marta sy Maria, fa fahadisoam-panantenana izay nifandray tamin’ny fandavana foto-kevitra fototra iray mifamatotra amin’ilay tantara tena nisehoan’izany fahadisoam-panantenana izany. Ho an’i Mosesy dia ny famantarana ny famorana izany; ho an’i Oza dia ny fireharehana sahisahy mikasika ny didin’Andriamanitra momba ny fiara; ho an’i Marta sy Maria dia ny tsy fahampian’ny finoana ny herin’i Kristy mpamorona amin’ny fananganana amin’ny maty.
With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.
Tamin’i Mosesy, ny lohahevitra tena ivon’ny asany dia ny fanorenana fifandraisan’ny fanekena amin’ny vahoaka voafidy, kanefa hadinon’i Mosesy ny famantaran’izany fanekena izany. Tamin’i Oza, dia ilay foto-kevitra mihitsy momba ny fahamasinan’ny lalàn’Andriamanitra, izay naseho tao amin’ny fiara. Tamin’i Marta sy Maria, dia ilay ivon’ny asan’i Kristy mihitsy, manomboka amin’ny batisany, ary mifarana amin’ny fahafatesany sy ny fandevenana ary ny fitsanganany tamin’ny maty, araka izay notandindominina teo am-piandohan’ny asany. Ny fahadisoam-panantenana voalohany tamin’ny 1843 dia nateraky ny fahadisoana tamin’ny tarehimarika sasany teo amin’ny tabilao izay fanatanterahana ny faminanian’i Habakoka. Ilay fahadisoana dia nahakasika ny foto-kevitra fototra indrindra tamin’ny hetsika Millerita—ny foto-kevitry ny andro ho taona iray.
The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.
Ny “kotrokorana fito” dia maneho ny hetsika Adventa tamin’ny 1840 ka hatramin’ny 1844; kanefa ao anatin’izany hetsika izany no misy ny tantaran’ny 1843 ka hatramin’ny 1844, izay manomboka sy mifarana amin’ny fahadisoam-panantenana, ka mametraka ny mariky ny Alfa sy Omega eo amin’izany tantara izany. Ary izany tantara izany indrindra no tantara masina tondroin’i Jesosy sy Ellen White ho ilay tantara izay nirian’ny marina ho hita hatrany.
Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.
Ireo andalana efatra ireo—Mosesy, Davida, Kristy ary ny Milerita—dia mampianatra fa rehefa averina amin’ny faran’izao tontolo izao ny fanoharana momba ireo virijina folo, dia hisy fanomezam-pahefana, tsy ho an’ny hafatry ny anjely faharoa, fa ho an’ny hafatry ny anjely fahatelo, izay arahin’ny fahadisoam-panantenana, ka izany no manomboka ny fotoana fiandrasana.
When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.
Rehefa nidina tamin’ny 11 Aogositra 1840 ny anjely voalohany, dia nanamafy ny fitsipika ara-paminaniana lehibe indrindra narahin’ny Millerita izany, ary ny fahadisoam-panantenany voalohany dia hifandray manokana amin’io fitsipika io. Rehefa nifarana tamin’ny Antso Amin’ny Mamatonalina izany fahadisoam-panantenana izany sy ny fotoana niandrasana, dia hifandray amin’ny fitsipiky ny andro ho taona koa izany hafatra izany, tahaka izany koa ny fanondroana fa ho avy Kristy amin’ny 22 Oktobra 1844. Ireo mari-pamantarana efatra rehetra nanomboka tamin’ny 1840 ka hatramin’ny 1844 dia nifandray tamin’ny fitsipiky ny andro ho taona.
The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.
Ny Jiosy no natao ho mpitahiry ny lalàn’Andriamanitra, ary ny raharaha aseho ao amin’ny tsipik’i Mosesy dia ny lalàn’Andriamanitra sy ny didiny. Ao amin’ny tantaran’i Davida dia ny lalàn’Andriamanitra indray no hita. Ao amin’ny tantaran’i Kristy dia ny lalàn’Andriamanitra koa izany, fa raha tsy misy fandatsahan-dra, dia tsy misy famelana ny ota izay nasehon’ny lalàn’Andriamanitra tamin’ny mpanota. Fa ny Advantisma kosa dia natao ho mpitahiry tsy ny lalàn’Andriamanitra ihany, fa ny Teny ara-paminaniana koa.
Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.
Koa noho izany, ny lohahevitra ao amin’ny fizotry ny tantaran’ny Millerita dia ny fitsipika ara-paminanian’Andriamanitra. Amin’ny faran’ny Advantisma dia hiverina indray ho momba ny fitsipiky ny fandikana ara-paminaniana izany, nefa hatramin’ny taona 1844 dia tsy azo ampiharina intsony ny fotoana ara-paminaniana. Ny fitsipika amin’ny farany dia miorina amin’ny hoe ny Alpha sy ny Omega no maneho mialoha ny farany hatramin’ny fiandohana.
When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.
Rehefa nitsahatra ny fanjakazakan’ny Ottoman ho fanatanterahana ny loza faharoa, izay maneho ny asa ara-paminaniana nataon’ny Islamo, dia tanteraka ny faminaniana telo hetsy sivy amby sivifolo taona sy dimy ambin’ny folo andro ao amin’ny Apokalypsy 9:15, ary nohamafisina ny “fitsipiky ny andro ho taona”, izay tena ivon’ny asan’i Miller.
When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.
Rehefa namely ny fanafihan’ny Silamo tamin’ny 11 Septambra 2001, dia tanteraka ny fihavian’ny loza fahatelo ho fanatanterahana ny Apokalypsy 8:13, ary nohamafisina ilay fitsipika izay tena ivon’ny asan’ny Future for America; izany fitsipika izany, raha ambara tsotra, dia ny fiverimberenan’ny tantara. Nohamafisina ny faminaniana momba ny trompetra loza iray izay maneho ny Silamo, rehefa samy tanteraka na ny anjelin’ny Apokalypsy toko faha‑10 tamin’ny 1840 na ny anjelin’ny Apokalypsy toko faha‑18 tamin’ny 2001. Niverina ny tantara. Ny zavatra andrasana manaraka dia fahadisoam-panantenana.
The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.
Ny fahadisoam-panantenana dia hampiditra fotoana fiandrasana. Ny fahadisoam-panantenana dia hahakivy sy hampiparitaka ireo izay voakasiky ny asa. Ny fahatanterahan’izany fahadisoam-panantenana izany dia ho vokatry ny tsy firaharahiana lalàna fototra iray amin’ny faminaniana, dia ilay fitsipika voalohany indrindra amin’ny faminaniana izay naorina tany am-piandohan’ny Advantisma. Ny fanomezam-pahefana tamin’ny 11 Septambra 2001 dia nifandray tamin’ny Silamo, ary ny fahadisoam-panantenana tamin’ny 18 Jolay 2020 dia momba ny Silamo. Ampahafantarina antsika fa izay nahafahan’i Samuel Snow sy ireo hafa taoriany nahafantatra ny datin’ny 22 Oktobra 1844 dia satria nesorin’ny Tompo ny tanany tamin’ny fahadisoana iray tao amin’ny sasany amin’ireo tarehimarika tao amin’ny tabilao 1843. Tamin’izay i Snow sy ny Millerita dia nahita fa ilay porofo iray ihany izay nitarika azy ireo haminany ny taona 1843 ho fahatanterahan’ny faminaniana roa arivo sy telonjato taona dia fantatra tamin’izany fotoana izany ho ilay porofo iray ihany izay nahafahan’izy ireo namaritra ny 22 Oktobra 1844.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.
“I Jesosy sy ny antokon’ny lanitra rehetra dia nijery tamim-pangorahana sy fitiavana ireo izay, tamin’ny fanantenana mamy, dia naniry fatratra hahita Ilay tian’ny fanahiny. Nivezivezy nanodidina azy ireo ny anjely mba hanohana azy tamin’ny ora fitsapana nahazo azy. Ireo izay tsy niraharaha ny handray ny hafatra avy any an-danitra dia navela tao amin’ny haizina, ary nirehitra taminy ny fahatezeran’Andriamanitra, satria tsy nety nandray ny fahazavana izay nalefany taminy avy any an-danitra izy ireo. Ireo mahatoky nefa diso fanantenana ireo, izay tsy nahazo an-tsaina ny antony tsy nahatongavan’ny Tompony, dia tsy navela tao amin’ny haizina. Nentina indray ho amin’ny Baiboliny izy ireo mba handinika ny fe-potoana ara-paminaniana. Nesorina tamin’ireo tarehimarika ny tanan’ny Tompo, ary nohazavaina ny hadisoana. Hitan’izy ireo fa tonga hatramin’ny taona 1844 ny fe-potoana ara-paminaniana, ary fa io porofo io ihany izay nasehony mba hanaporofoana fa nifarana tamin’ny 1843 ny fe-potoana ara-paminaniana, no nanaporofo fa hifarana amin’ny 1844 izany. Ny fahazavana avy amin’ny Tenin’Andriamanitra dia namirapiratra teo amin’ny toerany, ary hitany ny fotoana fiandrasana—‘Na dia mitaredretra aza izany [ny fahitana], dia andraso ihany.’ Noho ny fitiavany ny fiavian’i Kristy tsy misy hatak’andro, dia tsy hitany ny fitaredretan’ny fahitana, izay nokendrena hampiharihary ireo tena mpiandry. Nisy fotoana voatondro indray teo anatrehany. Kanefa hitako fa maro tamin’izy ireo no tsy nahavita niakatra ambonin’ny fahadisoam-panantenany mafy mba hanana ilay hafanam-po sy hery izay nanamarika ny finoany tamin’ny 1843.” Early Writings, 236, 237.
We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.
Tokony hanantena isika fa ny porofo izay nitarika ho amin’ny faminaniana fa hanafika an’i Etazonia amin’ny 18 Jolay 2020 ny Islamo dia hanamafy fa, amin’ilay lalàna Alahady izay ho avy tsy ho ela, ny Islamo no fitsarana entina manohitra an’i Etazonia, ka tsy ampifandraisina amin’ilay tranga intsony ny singan’ny fotoana.
Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.
Mari-pamantarana lehibe efatra ao amin’ny tantaran’ny taona 1840 ka hatramin’ny 1844. Ny mari-pamantarana tsirairay dia mifandray amin’ny fampiharana ny fitsipika fototra napetrak’i Miller—ny fitsipika hoe andro iray dia taona iray.
Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.
Toerana efatra lehibe manamarika eo amin’ny tantaran’ny 2001, mandra-pahatongan’ny lalàn’ny Alahady. Ny 11 Septambra 2001 dia ny Silamo. Ny faminaniana tsy tanteraka tamin’ny 18 Jolay 2020 dia momba ny Silamo. Ny waymark tsirairay dia mifandray amin’ny fampiharana ny fitsipika lehibe an’ny Future for America—dia ny famerenan’ny tantara ny tenany. Ny “kotrokorana fito” dia maneho zava-mitranga ho avy izay haseho araka ny filaharany. Ny voalohany amin’ireo waymark efatra dia ny 11 Septambra 2001, izay manondro ny fanafihan’ny Silamo an’i Etazonia ho fahatanterahan’ny loza fahatelo. Ny waymark farany, izay maneho ny lalàn’ny Alahady eo amin’ny tantarantsika, dia tsy maintsy momba ny Silamo, satria ny Alfa sy Omega mandrakariva no mampiseho ny farany hatrany am-piandohana, ary ny Alfa sy Omega no Ilay nanisy tombo-kase ny “kotrokorana fito” ho an’ity tantara ity indrindra. Ny Silamo dia hanafika an’i Etazonia amin’ny fotoanan’ny lalàn’ny Alahady.
This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.
Ity no iray amin’ireo singa fototra telo amin’ny fanokafana ny kotrokorana fito izay velarina ankehitriny. Raha vao nanambara ny hafatra izay tandindon’ny Antso Mamatonalina i Mosesy teo amin’ny tsipiky ny tantarany, dia niroso haingana ny fihetsiketsehana farany. Loza folo mahatsiravina sy mihoatra ny zavaboary no nifanesy mandra-pahatanteraky ny faminaniana momba ny lahimatoa, ka nahatonga ny antso tamin’ny mamatonalina tany Egypta. Raha vao niditra tao Jerosalema i Kristy, dia efa nanomboka ny dingana haingana nankany amin’ny hazo fijaliana. Raha vao nambara ny hafatra, dia tsy nisy fihemorana intsony. Hatramin’ny fivoriana toby tany Exeter tamin’ny 12 Aogositra 1844, dia latsaky ny roa volana tatỳ aoriana no nahatanterahan’ny faminaniana.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Ary tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, inona izany ohabolana anananareo ao amin’ny tanin’ny Isiraely izany, izay manao hoe: Miha-lava ny andro, ary foana ny fahitana rehetra? Koa lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Hatsahatro izany ohabolana izany, ka tsy hampiasainy intsony ho ohabolana ao amin’ny Isiraely izany; fa lazao aminy hoe: Efa akaiky ny andro sy ny fahatanterahan’ny fahitana rehetra. Fa tsy hisy intsony izay fahitana poana na sikidy mandokadoka ao amin’ny taranak’Isiraely. Fa Izaho no Jehovah: hiteny Aho, ary ny teny izay holazaiko dia ho tanteraka; tsy hahemotra intsony izany; fa amin’ny andronareo, ry taranaka mpiodina, no hilazako ny teny ka hahatanterahako azy, hoy Jehovah Tompo. Ary tonga tamiko indray ny tenin’i Jehovah nanao hoe: Ry zanak’olona, indro, hoy ny taranak’Isiraely: Ny fahitana izay hitany dia ho amin’ny andro maro ho avy, ary ny amin’ny fotoana lavitra no anaovany faminaniana. Koa lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Tsy hahemotra intsony ny teniko na iray aza, fa izay teny efa nolazaiko dia ho tanteraka, hoy Jehovah Tompo. Ezekiela 12:21–28.