Habakkuk's Two Tables 2 of 95
Latabatra Roan’i Habakoka 2 amin’ny 95
Understanding the Millerite Calendar and the Tarrying Time
Fahatakarana ny Kalandrie Millerita sy ny Fotoan’ny Fiandrasana Lava
In our last presentation, the question arose about how October 22, 1844, can be the tenth day of the seventh month if March 22, 1844, is the first day of the first month. The Millerites in March 1844 misunderstood what they believed to be the end of 1843. After that disappointment, they re-examined the biblical reckoning of time. This is explained in Gerhard Damsteegt's book, Foundations of the Seventh-day Adventist Message and Mission, particularly on pages 89 and 92. When they believed 1843 ended, they reevaluated two components of their time understanding: the change from 1843 to 1844, and the days that mark the beginning and ending of the years, so they could calculate the tenth day of the seventh month.
Tao amin’ny famelabelarana farany nataontsika, dia nipoitra ny fanontaniana momba ny fomba ahafahan’ny 22 Oktobra 1844 ho andro fahafolon’ny volana fahafito, raha toa ka ny 22 Martsa 1844 no andro voalohan’ny volana voalohany. Ny Millerita tamin’ny Martsa 1844 dia tsy nahatakatra tsara izay noheveriny ho fiafaran’ny taona 1843. Taorian’izany fahadisoam-panantenana izany, dia nandinika indray ny fanisana ara-baiboly ny fotoana izy ireo. Izany dia hazavaina ao amin’ny bokin’i Gerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, indrindra eo amin’ny pejy 89 sy 92. Rehefa nino izy ireo fa nifarana ny 1843, dia nanombana indray singa roa tamin’ny fahatakaran’izy ireo ny fotoana: ny fiovana avy amin’ny 1843 ho amin’ny 1844, ary ireo andro izay manamarika ny fiandohana sy ny fiafaran’ny taona, mba hahafahany manao kajy ny andro fahafolon’ny volana fahafito.
I often emphasize that from March 22nd to October 22nd is seven months. I am not suggesting that this is the Seventh Month Movement, but it is interesting that the Millerites believed March 22nd was significant, and it's a helpful mental marker—seven months later brings you to October 22nd. This is factual.
Matetika no asongadiko fa hatramin’ny 22 Martsa ka hatramin’ny 22 Oktobra dia fito volana. Tsy milaza aho fa ity no Hetsiky ny Volana Fahafito, nefa mahaliana fa nino ny Millerita fa nanan-danja ny 22 Martsa, ary marika mahasoa ao an-tsaina izany—fito volana aty aoriana no mitondra anao ho amin’ny 22 Oktobra. Zava-misy izany.
The disappointment and the tarrying time were not fulfillment's of a time prophecy, but rather the result of a misunderstanding by the Millerites. Their misunderstanding fulfilled the tarrying time and the disappointment; there was no specific prophecy stating that the tarrying time would begin at a certain point. Their belief that 1843 had passed on March 22, 1844, produced the disappointment.
Ang pagkapakyas ug ang panahon sa paglangay dili mga katumanan sa usa ka tagna bahin sa panahon, kondili hinoon resulta sa usa ka sayop nga pagsabot sa mga Millerite. Ang ilang sayop nga pagsabot mao ang mituman sa panahon sa paglangay ug sa pagkapakyas; walay piho nga tagna nga nagaingon nga ang panahon sa paglangay magsugod sa usa ka tinong punto. Ang ilang pagtoo nga ang 1843 milabay na niadtong Marso 22, 1844, maoy nakapahinabo sa pagkapakyas.
Damsteegt says:
Hoy i Damsteegt:
'Although the Karaite reckoning which indicated the end of the Jewish year at the new moon on April 17, 1844, was favored in the major Millerite periodicals, the majority of believers looked to March 21, 1844 as the time for Christ's return. Outside the Millerite movement March 21 was well known and there was a very general expectation of an entire overthrow of the whole system of Adventism on that date.'
Na dia nankasitrahana tao amin’ireo gazetiboky lehibe Millerite aza ny fanisana Karaite izay nanondro ny fiafaran’ny taona jiosy tamin’ny tsinam-bolana tamin’ny 17 Aprily 1844, ny ankamaroan’ny mpino kosa dia niandrandra ny 21 Martsa 1844 ho fotoana hiverenan’i Kristy. Tany ivelan’ny hetsika Millerite, ny 21 Martsa dia fantatra tsara, ary nisy fanantenana tena niparitaka fa hisy fandravana tanteraka ny rafitra manontolon’ny Adventisma amin’izany daty izany.
We read yesterday that Miller was expecting that date. The majority of the Millerites were looking at that date, and even their opponents knew it and were watching for it as proof that the Millerites were false. This was the standard understanding. After it passed, they began to investigate the time prophecies more closely, which led them to October 22, 1844. This provides a point of reference for the question that came up yesterday.
Novakiantsika omaly fa nanantena izany daty izany i Miller. Ny ankamaroan’ny Millerita dia nijery izany daty izany, ary na dia ny mpanohitra azy aza dia nahafantatra izany ka niandry izany ho porofo fa diso ny Millerita. Izany no fahatakarana nentim-paharazana. Rehefa lasa io, dia nanomboka nandinika akaiky kokoa ny faminaniana momba ny fotoana izy ireo, ka nitarika azy ireo ho amin’ny 22 Oktobra 1844. Izany dia manome teboka iantefan-kevitra ho an’ilay fanontaniana nipoitra omaly.
The Tarrying Time and Ellen White’s First Vision
Ny Fotoanan’ny Fiandrasana sy ny Fahitan’i Ellen White Voalohany
Today, I want to spend more time looking at the tarrying time. This is important because we are dealing with Ellen White's first vision, where she says the bright light at the beginning of the path to Heaven was the Midnight Cry, and if you deny that light, you fall off the path to Heaven. I am trying to demonstrate that the Midnight Cry in her vision includes the entire history of the Second Angel's Message.
Anio, tiako handaniana fotoana bebe kokoa ny handinika ny fotoan’ny fiandrasana. Zava-dehibe izany satria miresaka ny fahitana voalohan’i Ellen White isika, izay ilazany fa ny hazavana mamirapiratra teo am-piandohan’ilay lalana mankany an-danitra dia ny Antso Misasakalina, ary raha lavinao izany hazavana izany, dia lavo hiala amin’ilay lalana mankany an-danitra ianao. Miezaka aho mampiseho fa ny Antso Misasakalina ao amin’ny fahitany dia ahitana ny tantara manontolon’ny Hafatry ny Anjely Faharoa.
Personally, I have no problem saying that the Midnight Cry in that vision, which is at the beginning of the path and sheds light all along the way, represents the history of the Millerites from 1840 to 1844. The dynamics of that history must be rightly understood. The fulfillment of the Midnight Cry itself was from August 12th through 17th, when the message was presented at the Exeter Camp Meeting, and then they carried the message for about two months—September and October, two months and five days. Before October 22nd, they were preparing for the Lord's return. This two-month period is the history of the Midnight Cry. However, you cannot understand this period without understanding the steps that led into it. For me, the Midnight Cry is, more specifically, the history of the tarrying time, continuing through October 22, 1844.
Amiko manokana, tsy manana olana aho amin’ny filazana fa ny Antso Amin’ny Misasakalina ao amin’io fahitana io, izay eo am-piandohan’ny lalana ary manazava mandritra ny dia manontolo, dia maneho ny tantaran’ny Millerita nanomboka tamin’ny 1840 ka hatramin’ny 1844. Tsy maintsy takarina araka ny tokony ho izy ny firindran-javatra miasa ao anatin’izany tantara izany. Ny fahatanterahan’ny Antso Amin’ny Misasakalina mihitsy dia nanomboka ny 12 Aogositra ka hatramin’ny 17, rehefa naseho tamin’ny Fivoriambe an-toby tao Exeter ny hafatra, ary avy eo dia nentin’izy ireo nandritra ny roa volana teo ho eo ny hafatra—Septambra sy Oktobra, roa volana sy dimy andro. Talohan’ny 22 Oktobra, dia niomana ho amin’ny fiverenan’ny Tompo izy ireo. Io fe-potoana roa volana io no tantaran’ny Antso Amin’ny Misasakalina. Na izany aza, tsy azonao takarina io fe-potoana io raha tsy takatrao ny dingana nitarika ho ao aminy. Ho ahy, ny Antso Amin’ny Misasakalina dia, amin’ny heviny manokana kokoa, ny tantaran’ny fotoana niandrasana, mitohy hatramin’ny 22 Oktobra 1844.
Locating the Three Angels’ Messages
Famaritana ny Toeran’ny Hafatry ny Anjely Telo
Here is the history of 1840 to 1844. There are several passages in the Spirit of Prophecy where Sister White tells us we need to know where to locate the messages. When you begin to locate the messages, you realize that all the messages arrive at a certain point in time and are thereafter empowered.
Indro ny tantaran’ny taona 1840 ka hatramin’ny 1844. Misy andalan-teny maromaro ao amin’ny Spirit of Prophecy izay ilazan’i Sister White amintsika fa ilaintsika ny mahafantatra ny toerana hametrahana ireo hafatra. Rehefa manomboka mametraka ireo hafatra amin’ny toerany ianao, dia tsapanao fa tonga amin’ny fotoana iray voafaritra ireo hafatra rehetra, ary aorian’izany dia omena hery.
The First Angel arrived in 1798 at the Time of the End, when the Book of Daniel is unsealed and there was an increase of knowledge. The First Angel's Message is empowered on August 11, 1840, when the year-day principle is confirmed for the whole world, bringing down the Angel of Revelation 10, which symbolizes the empowerment of the First Angel's Message.
Tonga tamin’ny 1798, tamin’ny Fotoanan’ny Farany, ilay Anjely Voalohany, raha novahana ny Bokin’i Daniela ary nisy fitomboan’ny fahalalana. Nomena hery tamin’ny 11 Aogositra 1840 ny Hafatry ny Anjely Voalohany, raha nohamafisina ho an’izao tontolo izao manontolo ny fitsipiky ny taona-andro, ka nampidina ilay Anjelin’ny Apokalypsy 10, izay tandindon’ny fanomezana hery ny Hafatry ny Anjely Voalohany.
The Second Angel arrived in June of 1842. We read yesterday that in June of 1842, Mr. Miller gave his second course of presentations at the Casco Street church. With few exceptions, the Protestant churches closed their doors. So, in June of 1842, the Second Angel's Message arrived, because when a Protestant church closes its door against the First Angel's Message, it becomes part of Babylon. The Second Angel's Message is a call out of Babylon. It is progressive.
Tonga tamin’ny volana Jona 1842 ny Anjely Faharoa. Novakiantsika omaly fa tamin’ny Jona 1842, Atoa Miller dia nanolotra ny andiany faharoa amin’ireo famelabelarany tao amin’ny fiangonana Casco Street. Vitsy ny naningana, fa ny fiangonana protestanta dia nanidy ny varavarany. Koa tamin’ny Jona 1842 dia tonga ny Hafatry ny Anjely Faharoa, satria rehefa manidy ny varavarany manohitra ny Hafatry ny Anjely Voalohany ny fiangonana protestanta iray, dia lasa anisan’i Babylona izy. Ny Hafatry ny Anjely Faharoa dia antso hivoahana avy ao Babylona. Mivoatra izany.
Sister White tells us that even though the Protestants began to close their doors in June of 1842, the call out of Babylon—the content of the Second Angel's Message—did not actually begin until the Summer of 1844.
Nolazain’i Rahavavy White tamintsika fa na dia nanomboka nanidy ny varavarany aza ny Protestanta tamin’ny Jona 1842, dia tsy tena nanomboka raha tsy tamin’ny Fahavaratra 1844 ny fiantsoana hivoaka avy ao Babylona—izay votoatin’ny Hafatry ny Anjely Faharoa.
The Second Angel's Message arrived in June of 1842 and is empowered with the message of the Midnight Cry, August 12th–17th, 1844, at the Exeter Camp Meeting.
Ny Hafatry ny Anjely Faharoa dia tonga tamin’ny volana Jona 1842, ary nampaheryina tamin’ny hafatry ny Antso amin’ny Misasakalina, ny 12–17 Aogositra 1844, tao amin’ny Fivoriana Toby tao Exeter.
The Third Angel arrived on October 22, 1844, because on that day the way into the Most Holy Place is opened, where men can understand that Christ is now the High Priest in the Most Holy Place. There, the ark of the covenant is recognized, and in the ark are the Ten Commandments. When Sister White was taken into the Most Holy Place and looked at the Ten Commandments, she saw that the Sabbath Commandment shone above the others, marking the significance of the Sabbath in the Third Angel's Message. It will be a test over Sabbath or Sunday. On October 22, 1844, the content of the Third Angel's Message arrived.
Ny Anjely Fahatelo dia tonga tamin’ny 22 Oktobra 1844, satria tamin’izany andro izany no nisokatra ny lalana mankany amin’ny Toerana Masina Indrindra, izay ahafahan’ny olona mahafantatra fa i Kristy no Mpisoronabe ao amin’ny Toerana Masina Indrindra ankehitriny. Any no ahafantarana ny fiaran’ny fanekena, ary ao anatin’ny fiara no misy ny Didy Folo. Rehefa nentina tao amin’ny Toerana Masina Indrindra Ranabavy White ka nibanjina ny Didy Folo izy, dia hitany fa namirapiratra mihoatra noho ny hafa ny didy momba ny Sabata, ka nanamarika ny maha-zava-dehibe ny Sabata ao amin’ny Hafatry ny Anjely Fahatelo. Ho fitsapana ny amin’ny Sabata na Alahady izany. Tamin’ny 22 Oktobra 1844 no tonga ny votoatin’ny Hafatry ny Anjely Fahatelo.
One characteristic of all three messages is that when the First Angel's Message arrived in 1798, no one understood it. The Lord raised up William Miller to be the messenger of the First Angel, but it was not until 1818—twenty years later—that Miller began to understand the message. The message arrived, but it takes time before God's people recognize it, and then it is empowered.
Ny toetra iray iombonan’ireo hafatra telo dia izao: raha tonga tamin’ny 1798 ny Hafatry ny Anjely Voalohany, dia tsy nisy nahatakatra izany. Natsangan’ny Tompo i William Miller ho iraky ny Anjely Voalohany, nefa tamin’ny 1818 ihany—roapolo taona tatỳ aoriana—no nanomboka nahatakatra ny hafatra i Miller. Tonga ny hafatra, kanefa mila fotoana vao fantatry ny olon’Andriamanitra izany, ary avy eo vao omena hery.
The Second Angel's Message arrived in June of 1842, but no Millerites in 1842 began calling the Protestant churches Babylon. They did not recognize it yet. It was not until the Summer of 1844 that they began to recognize it and call people out of the churches. The message arrives, then it is understood, and then it is empowered.
Tamin’ny volana Jona 1842 no tonga ny Hafatry ny Anjely Faharoa, nefa tsy nisy Millerita tamin’ny 1842 nanomboka niantso ny fiangonana Protestanta hoe Babylona. Mbola tsy nahafantatra izany izy ireo tamin’izany. Tsy raha tamin’ny fahavaratra 1844 vao nanomboka nahafantatra izany izy ireo ka niantso ny olona hivoaka avy tao amin’ny fiangonana. Tonga ny hafatra, avy eo takarina, ary avy eo omena hery.
On October 22, 1844, when Hiram Edson had his vision of Christ moving from the Holy Place to the Most Holy Place, they received some light on Christ's change of ministration. But on October 23, 1844, Hiram Edson was not prepared to write an article or preach a sermon about Sunday being the mark of the beast. They did not understand the Third Angel's Message until after that time period.
Tamin’ny 22 Oktobra 1844, rehefa nahazo ny fahitan’i Hiram Edson momba an’i Kristy nifindra avy tao amin’ny Toerana Masina ho any amin’ny Toerana Masina Indrindra, dia nahazo fahazavana sasantsasany izy ireo momba ny fiovan’ny fanompoan’i Kristy. Kanefa tamin’ny 23 Oktobra 1844, dia mbola tsy vonona i Hiram Edson hanoratra lahatsoratra na hitory toriteny momba ny Alahady ho mariky ny bibidia. Tsy mbola nahatakatra ny Hafatry ny Anjely Fahatelo izy ireo raha tsy taorian’izany vanim-potoana izany.
The Third Angel's Message is empowered, as Seventh-day Adventists know, when the Fourth Angel of Revelation 18 joins it. For those watching this on LiveStreaming or later on DVDs, you may want to argue about the timing of the Fourth Angel joining the Third on September 11, 2001. At this point, we are not making any arguments about that, but we are not denying it either: The Fourth Angel joins the Third Angel with the Twin Towers coming down, and this is where the Third Angel's Message is empowered.
Ny Hafatry ny Anjely Fahatelo dia ampaherezina hery, araka ny fantatry ny Advantista Mitandrina ny Andro Fahafito, rehefa miray aminy ny Anjely Fahefatra ao amin’ny Apokalypsy 18. Ho anareo izay mijery izao amin’ny alalan’ny LiveStreaming na any aoriana amin’ny DVD, dia mety haniry hiady hevitra momba ny fotoana nidiran’ny Anjely Fahefatra niaraka tamin’ny Anjely Fahatelo tamin’ny 11 Septambra 2001 ianareo. Amin’izao fotoana izao, tsy manao adihevitra momba izany izahay, nefa tsy mandà izany koa izahay: Ny Anjely Fahefatra dia miray amin’ny Anjely Fahatelo tamin’ny firodanan’ireo Twin Towers, ary eo no ampaherezina hery ny Hafatry ny Anjely Fahatelo.
All three Angels' Messages have these characteristics: they arrive, are understood, and then are empowered.
Ireo hafatry ny anjely telo ireo dia samy manana ireto toetra ireto: tonga izy ireo, takarina, ary avy eo omena hery.
The Two Door Closings and Temple Cleansings
Ny Fanakatonana Varavarana Roa sy ny Fanadiovana ny Tempoly
In June of 1842, a door began to close, marked by the Protestant churches closing their doors against the First Angel's Message. At the beginning of this history, we see a door closing, and at the end of this history—the history of the Second Angel—the door closes again, the door into the Holy Place, the door in the parable of the Ten Virgins.
Tamin’ny volana Jona 1842, dia nisy varavarana nanomboka nikatona, voamariky ny fanidiana ny varavarany nataon’ireo fiangonana Protestanta hanohitra ny Hafatry ny Anjely Voalohany. Tamin’ny fiandohan’ity tantara ity dia hitantsika ny varavarana iray mikatona, ary amin’ny faran’ity tantara ity—dia ny tantaran’ny Anjely Faharoa—dia mikatona indray ny varavarana, dia ny varavarana mankany amin’ny Toerana Masina, ilay varavarana ao amin’ny fanoharana ny amin’ny Virijiny Folo.
These two door closings are important to mark, especially if you are going to deal with the two temple cleansings. Christ cleansed the temple twice when He was on Earth, and Sister White tells us there will be two temple cleansings at the end of the world, as there were in the time of the Millerites. The temple cleansings in the Millerite time can be marked at the closing of the door in June 1842—the first door of the temple, Protestantism—and at the second temple cleansing, when the Millerites' temple cleansing is finished.
Zava-dehibe ny fanamarihana ireo fanidiana varavarana roa ireo, indrindra raha handinika ny fanadiovana ny tempoly roa ianareo. Indroa no nanadiovan’i Kristy ny tempoly fony Izy teto an-tany, ary i Sister White dia milaza amintsika fa hisy fanadiovana ny tempoly roa amin’ny faran’izao tontolo izao, tahaka ny nisy tamin’ny andron’ny Millerita. Ny fanadiovana ny tempoly tamin’ny andron’ny Millerita dia azo asiana marika eo amin’ny fanidiana ny varavarana tamin’ny Jona 1842—ny varavarana voalohan’ny tempoly, ny Protestantisma—ary eo amin’ny fanadiovana faharoa ny tempoly, rehefa vita ny fanadiovana ny tempolin’ny Millerita.
We are going to look at the tarrying time. In this history of the Second Angel, the tarrying time comes in at March 22, 1844, and is bookended by two temple cleansings. That is the Second Angel's Message.
Hodinihintsika ny amin’ny fotoana fiandrasana. Ao amin’ity tantaran’ny Anjely Faharoa ity, ny fotoana fiandrasana dia manomboka amin’ny 22 Martsa 1844, ary voafehin’ny fanadiovana ny tempoly roa eo am-piandohana sy eo am-pamaranana. Izany no Hafatry ny Anjely Faharoa.
This is also the story of Gideon. There were two cleansings in the story of Gideon, which is one of the symbols of the two temple cleansings and the Second Angel's Message.
Io ihany koa no tantaran’i Gideona. Nisy fanadiovana roa tao amin’ny tantaran’i Gideona, izay iray amin’ireo tandindon’ny fanadiovana roa ny tempoly sy ny Hafatry ny Anjely Faharoa.
The Tarrying Time and the Midnight Cry in Prophecy
Ny Fotoana Fiandrasana sy ny Antso Amin’ny Misasakalina ao amin’ny Faminaniana
Let us begin our study with a quote from Spiritual Gifts, volume 1, pages 195, 196. We are looking at the tarrying time to understand its connection with the Midnight Cry, because we do not want to reject the light of the Midnight Cry; if we do, we fall off the path to the wicked world below.
Andeha hanomboka ny fianarantsika amin’ny teny nalaina avy ao amin’ny Spiritual Gifts, boky faha-1, pejy 195, 196. Dinihintsika ny amin’ny fotoana fiandrasana mba hahatakarantsika ny fifandraisany amin’ny Antso Amin’ny Misasakalina, satria tsy te handà ny fahazavan’ny Antso Amin’ny Misasakalina isika; fa raha manao izany isika, dia hianjera hiala amin’ny lalana ho any amin’ilay tontolo ratsy etsy ambany.
Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message,"—Now, she just quoted Revelation 18:4, "Come out of her, my people, . . . ." And she says, "This message seemed to be an addition to the third [Angel's] message and joined it, as the midnight cry joined the second angel's message in 1844."
Nirahina hanampy ilay anjely mahery avy any an-danitra ny anjely, ary nahare feo aho izay toa naneno hatraiza hatraiza hoe: “Mivoaha avy ao aminy, ry oloko, mba tsy hiray tsikombakomba amin’ny fahotany hianareo, ary mba tsy handray ny lozany; fa ny fahotany dia tafakatra hatrany an-danitra, ary Andriamanitra nahatsiaro ny helony. Toa fanampin’ny hafatra fahatelo ity hafatra ity,”—Ankehitriny, vao avy nanonona ny Apokalypsy 18:4 izy hoe: “Mivoaha avy ao aminy, ry oloko, . . . .” Ary hoy izy: “Toa fanampin’ny hafatra [Anjelin’ny] fahatelo ity hafatra ity ka niray taminy, tahaka ny niarahan’ny antso amin’ny sasakalina tamin’ny hafatry ny anjely faharoa tamin’ny taona 1844.”
The Second Angel's Message arrives in June of 1842, and the Midnight Cry joins it in August of 1844. This outpouring of the Spirit upon this message—the call out of Babylon—is the history Sister White uses to describe the history of September 11, 2001, when the Third Angel's Message is joined by the Fourth Angel. The Fourth Angel is when the Mighty Angel of Revelation 18 descends.
Tamin’ny Jona 1842 no tonga ny Hafatry ny Anjely Faharoa, ary tamin’ny Aogositra 1844 no niaraka taminy ny Antso Amin’ny Mamatonalina. Io firotsahan’ny Fanahy teo amin’io hafatra io—dia ny fiantsoana hivoaka avy any Babylona—no tantara ampiasain’i Rahavavy White hanoritsoritana ny tantaran’ny 11 Septambra 2001, rehefa ampiarahina amin’ny Hafatry ny Anjely Fahatelo ny Anjely Fahefatra. Ny Anjely Fahefatra no fotoana izay ihidinan’ilay Anjely Mahery ao amin’ny Apokalypsy 18.
"This message seemed to be an addition to the third message and joined it, as the midnight cry joined the second angel's message in 1844. The glory of God rested upon the patient, waiting saints,"—Who did the glory of God rest upon? The patient—what? Waiting. The patient, waiting saints. Okay? The waiting saints; because, we are in the history now where prophecy says, "Blessed is he who waiteth, and cometh to the 1335. Though the vision tarry, wait for it." The people who are going to receive the outpouring of the Holy Spirit are the waiting saints.
“Toa fanampiny tamin’ny hafatra fahatelo ity hafatra ity ka niray taminy, tahaka ny niraiketan’ny antso amin’ny misasakalina tamin’ny hafatry ny anjely faharoa tamin’ny 1844. Ny voninahitr’Andriamanitra dia nitoetra teo amin’ireo olomasina maharitra sady miandry,”—Teo amin’iza no nitoeran’ny voninahitr’Andriamanitra? Ny maharitra—inona? Miandry. Ireo olomasina maharitra sady miandry. Eny ary? Ireo olomasina miandry; satria isika ankehitriny dia ao amin’ilay tantara izay ilazan’ny faminaniana hoe: “Sambatra izay miandry ka tonga amin’ny 1335. Na dia miadana aza ny fahitana, andraso izany.” Ny olona izay handray ny firotsahan’ny Fanahy Masina dia ireo olomasina miandry.
"The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God's people to come out of her; that they might escape her fearful doom."—Of course, this is in our day and age; but, the waiting saints in our day and age are prefigured by the waiting saints in the Millerite History which we are looking at.
„Ny voninahitr’Andriamanitra dia nitoetra teo ambonin’ireo olo-masina niandry tamim-paharetana, ary tamin-kasahiana tsy nisy tahotra no nanomezany ny fampitandremana farany sady manetriketrika, nitory ny fahalavoan’i Babylona, ary niantso ny vahoakan’Andriamanitra hivoaka avy ao aminy, mba hahafahany mandositra ny loza mahatahotra hanjo azy.” — Mazava ho azy fa amin’izao androntsika izao izany; nefa ireo olo-masina miandry amin’izao androntsika izao dia asehon’ny tandindona mialoha ao amin’ireo olo-masina niandry tao amin’ny Tantaran’ny Millerita izay dinihintsika.
"The light that was shed upon the waiting ones penetrated everywhere, and those who had any light in the churches, who had not heard and rejected the three messages, answered to the call, and left the fallen churches."—This is the "Come out of her, my people!" This is talking about those that come out of the churches of Babylon in our day and age once the Sunday Law arrives in the United States. They are the fallen churches, the churches of Babylon.
“Ny fahazavana izay nararaka tamin’ireo niandry dia nitsilo eran-tany rehetra, ary ireo rehetra izay nanana fahazavana tao amin’ny fiangonana, izay tsy mbola nandre sy nandà ireo hafatra telo, dia namaly ny antso ka niala tamin’ireo fiangonana lavo.” — Izany no hoe: “Mivoaha avy ao aminy, ry oloko!” Miresaka momba ireo izay hivoaka avy ao amin’ny fiangonan’i Babylona amin’izao androntsika izao izany, rehefa tonga any Etazonia ny Lalàna Alahady. Ireo no fiangonana lavo, dia ny fiangonan’i Babylona.
"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death."—Now she is saying that there are people in the Protestant churches today that have come to the age of accountability since October 22, 1844; and, this is so. The people in the Protestant churches today were not alive when the Third Angel's Message arrived in Millerite History. They are not held accountable to the rejection that the Protestant churches did in their time period, and this is a key point to take note of if you ever study how the history of Christ illustrates the end of the world; because, technically, prophetically Jerusalem could have, should have been destroyed in AD34.
“Maro no efa tonga tamin’ny taona maha-tompon’andraikitra azy hatramin’ny nanomezana ireo hafatra ireo, ary ny fahazavana dia namirapiratra taminy, sady nomena tombontsoa izy hisafidy ny fiainana na ny fahafatesana.”—Ankehitriny dia milaza izy fa misy olona ao amin’ny fiangonana Protestanta ankehitriny izay efa tonga amin’ny taona maha-tompon’andraikitra azy hatramin’ny 22 Oktobra 1844; ary izany dia marina. Ny olona ao amin’ny fiangonana Protestanta ankehitriny dia tsy mbola velona tamin’ny fotoana nahatongavan’ny Hafatry ny Anjely Fahatelo tao amin’ny tantaran’ny Millerita. Tsy ampamoahina amin’ny fandavan’ny fiangonana Protestanta tamin’ny androny izy ireo, ary hevi-dehibe tokony homarihina izany raha mba mandinika ny fomba anehoan’ny tantaran’i Kristy ny faran’izao tontolo izao ianao; satria, ara-teknika, ara-paminaniana, dia afaka, ary tokony ho, nopotehina i Jerosalema tamin’ny taona 34 taor. J.K.
There were 490 years of probationary time cut off for the Jews out of the 2300 years marked in Daniel 8 and Daniel 9. Those 490 years ended in AD 34 with the stoning of Stephen. At that point, Jerusalem, prophetically, was to be destroyed, but it was not destroyed until 70. In The Great Controversy, Sister White says the same thing about that history. She says there were children and others who had not heard the message of Christ and the disciples before 34, and God in His mercy gave them time to be confronted with the message before the destruction of Jerusalem. She identifies, as does Christ, the destruction of Jerusalem as illustrating the end of the world.
Nisy 490 taona ny fotoam-pitsapana notapahina ho an’ny Jiosy tao anatin’ilay 2300 taona voamarika ao amin’ny Daniela 8 sy Daniela 9. Nifarana tamin’ny taona 34 taor. J.K. ireo 490 taona ireo, tamin’ny fitoraham-bato an’i Stefana. Tamin’izay fotoana izay, araka ny faminaniana, dia tokony ho rava i Jerosalema, nefa tsy rava izy raha tsy tamin’ny taona 70. Ao amin’ny The Great Controversy, milaza izany zavatra izany ihany koa momba izany tantara izany i Rahavavy White. Hoy izy fa nisy ankizy sy olon-kafa izay mbola tsy nandre ny hafatry Kristy sy ny mpianatra talohan’ny taona 34, ary Andriamanitra, noho ny famindram-pony, dia nanome azy ireo fotoana hifanandrina amin’ilay hafatra talohan’ny fandravana an’i Jerosalema. Ambarany mazava, tahaka an’i Kristy koa, fa ny fandravana an’i Jerosalema dia maneho an’ohatra ny faran’izao tontolo izao.
That history prefigures the very history she is speaking about. When the Sunday Law comes to the United States and the message finally goes to the fallen churches, God's children now in Babylon will not be held accountable for the rejection their churches or ancestors made in the 19th Century.
Io tantara io dia manambara mialoha indrindra ilay tantara izay resahiny. Rehefa tonga any Etazonia ny Lalàn’ny Alahady ka tonga amin’ny farany any amin’ireo fiangonana lavo ny hafatra, dia tsy hatao tompon’andraikitra noho ny fandavana nataon’ny fiangonany na ny razany tamin’ny taonjato faha-19 ny zanak’Andriamanitra izay mbola ao Babylona ankehitriny.
"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death. Some chose life, and took their stand with those looking for their Lord, and keeping all his commandments. The third message was to do its work; all were to be tested upon it, and the precious ones were to be called out from the religious bodies. A compelling power moves the honest, while the manifestation of the power of God holds in fear and restraint relatives and friends, and they dare not, neither have they power to, hinder those who feel the work of the Spirit of God upon them. The last call is carried even to the poor slaves, and the pious among them, with humble expressions, pour forth their songs of extravagant joy at the prospect of their happy deliverance, and their masters cannot check them; for a fear and astonishment keep them silent. Mighty miracles are wrought, the sick are healed, and signs and wonders follow the believers. God is in the work, and every saint, fearless of consequences, follows the convictions of his own conscience, and unites with those who are keeping all the commandments of God; and they sound abroad the third message with power. I saw that the third message would close with power and strength far exceeding the midnight cry."
Maro no tonga tamin’ny taonan’ny fahamatorana sy andraikitra hatramin’ny nanomezana ireo hafatra ireo, ka namirapiratra taminy ny mazava, ary nomena tombontsoa hisafidy ny fiainana na ny fahafatesana izy. Ny sasany nifidy ny fiainana ka niandany tamin’izay miandry ny Tompony sady mitandrina ny didiny rehetra. Ny hafatra fahatelo dia tsy maintsy nanao ny asany; samy tsy maintsy nozahan-toetra tamin’izany ny rehetra, ary ireo sarobidy dia tsy maintsy nantsoina hivoaka avy tao amin’ireo fikambanana ara-pivavahana. Hery mandresy lahatra no mampihetsika ny marina fo, raha ny fanehoana ny herin’Andriamanitra kosa mitazona amin’ny tahotra sy faneriterena ny havana aman-tsakaiza, ka tsy sahy izy ireo, ary tsy manan-kery akory, hanakana ireo izay mahatsapa ny asan’ny Fanahin’Andriamanitra eo aminy. Taterina hatrany amin’ireo andevo mahantra aza ny antso farany, ary ireo mpivavaka marina eo aminy, amin’ny fanehoam-panetren-tena, dia mandrotsaka ny hirany feno fifaliana tsy hay tohaina noho ny fanantenana ny fanafahana sambatra azy; ary tsy mahavita manakana azy ireo ny tompony, satria tahotra sy fahatairana no mampangina azy. Fahagagana mahery no atao, sitrana ny marary, ary famantarana sy fahagagana no manaraka ny mino. Ao anatin’ny asa Andriamanitra, ary ny olo-masina rehetra, tsy matahotra ny vokany, dia manaraka ny fanamelohan’ny fieritreretany avy, ka miray amin’ireo izay mitandrina ny didin’Andriamanitra rehetra; ary ambarany amin-kery hatraiza hatraiza ny hafatra fahatelo. Hitako fa hifarana amin-kery sy hery lehibe lavitra noho ny antso tamin’ny mamatonalina ny hafatra fahatelo.
In these two paragraphs, this is the second time she has compared our history at the Sunday Law at the end of the world with the history of the Midnight Cry. The first time, she says the Mighty Angel of Revelation 18 joins the Third Angel as the Midnight Cry joined the Second Angel. Even though she is addressing the history of the Sunday Law crisis, she is clearly using the history of the Second Angel as a point of reference. They are parallel histories.
Ao anatin’ireo fehintsoratra roa ireo, izao no fanindroany ampitahany ny tantarantsika eo amin’ny Lalàn’ny Alahady amin’ny faran’izao tontolo izao amin’ny tantaran’ny Antso Mamatonalina. Tamin’ny voalohany, hoy izy, ny Anjely Mahery ao amin’ny Apokalypsy 18 dia miara-miasa amin’ny Anjely Fahatelo tahaka ny niarahan’ny Antso Mamatonalina tamin’ny Anjely Faharoa. Na dia ny tantaran’ny krizin’ny Lalàn’ny Alahady aza no resahiny, dia mazava fa ny tantaran’ny Anjely Faharoa no ampiasainy ho teboka fanovozan-kevitra. Tantara mifandray sy mifanandrify ireo.
"Servants of God, endowed with power from on high, with their faces lighted up, and shining with holy consecration, went forth fulfilling their work, and proclaiming the message from heaven. Souls that were scattered all through the religious bodies answered to the call, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction."
Mpanompon’Andriamanitra, notolorana hery avy any ambony, sady ny tavany no nohazavain’ny mazava ka namirapiratra tamin’ny fanokanana masina, dia nivoaka nanatanteraka ny asany sy nitory ny hafatra avy any an-danitra. Ireo fanahy izay niparitaka nanerana ny rafi-pivavahana samihafa dia namaly ny antso, ary ireo sarobidy dia navoaka haingana hiala tao amin’ireo fiangonana voaozona ho ringana, tahaka an’i Lota izay navoaka faingana avy tao Sodoma talohan’ny fandringanana azy.
When it comes to the call out of Babylon, whether at the end of the world or in the Second Angel's Message, Lot is a symbol of that history and the destruction of Sodom.
Rehefa momba ny antso hivoahana avy ao Babylona, na amin’ny faran’izao tontolo izao izany na ao amin’ny Hafatry ny Anjely Faharoa, dia tandindon’izany tantara izany sy ny fandringanana an’i Sodoma i Lota.
If you understand Daniel 11 correctly, in verse 41 the King of the North enters the glorious land and many are overthrown, but "these shall escape his hand, even Edom, Moab, and the chief of the children of Ammon." Moab and Ammon are the children of Lot's two daughters. Lot's family represents those who escape the hand of the papacy at the Sunday Law crisis.
Raha azonao tsara ny Daniela 11, ao amin’ny andininy faha-41 dia miditra ao amin’ny tany be voninahitra ny Mpanjakan’ny Avaratra, ary maro no lavo; nefa “ireto kosa no ho afa-mandositra ny tànany, dia Edoma sy Moaba ary ny lohan’ny taranak’i Amona.” Moaba sy Amona dia zanaky ny zanakavavin’i Lota roa. Ny ankohonan’i Lota dia maneho ireo izay afa-mandositra ny tànan’ny fahefana papaly amin’ny fotoanan’ny krizin’ny Lalàna Alahady.
Sister White uses this symbolism. The fallen churches are represented by Lot, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction. God's people were fitted up and strengthened by the excellent glory which fell upon them in rich abundance, preparing them to endure the hour of temptation. A multitude of voices were heard everywhere, saying, "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus."
Mampiasa io tandindona io Rahavavy White. Ny fiangonana lavo dia asehon’i Lota, ary ireo sarobidy dia navoaka haingana hiala tao amin’ireo fiangonana voaozona, tahaka an’i Lota izay navoaka haingana hiala tao Sodoma talohan’ny nandravana azy. Ny olon’Andriamanitra dia nampiomanina sy nohamafisina tamin’ilay voninahitra faratampony izay nilatsaka taminy tamin’ny fahabetsahana be, ka nanomana azy ireo hiaritra ny ora fakam-panahy. Feo maro be no re teny rehetra teny, nanao hoe: “Indro ny faharetan’ny olona masina; ireto no mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy.”
While she is talking about the call out of Babylon at the end of the world, she uses the history of the Second Angel's Message in the Millerite time period to describe that call. The Second Angel's Message is a call out of Babylon, and this history typifies the history of the Sunday Law crisis.
Raha miresaka momba ny fiantsoana hivoaka avy ao Babylona amin’ny faran’izao tontolo izao izy, dia ampiasainy ny tantaran’ny Hafatry ny Anjely Faharoa tamin’ny vanim-potoanan’ny Millerita mba hilazalazana izany fiantsoana izany. Ny Hafatry ny Anjely Faharoa dia fiantsoana hivoaka avy ao Babylona, ary io tantara io no tandindon’ny tantaran’ny krizin’ny Lalàn’ny Alahady.
One of the biblical references Ellen White uses to describe this history is the story of Sodom and Gomorrah. We will read from Genesis 19:1-11, which is part of the story of Lot.
Ny iray amin’ireo andinin-tSoratra Masina ampiasain’i Ellen White hilazalazana io tantara io dia ny tantaran’i Sodoma sy Gomora. Hamaky ao amin’ny Genesisy 19:1-11 isika, izay ampahany amin’ny tantaran’i Lota.
And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. And Lot went out at the door unto them, and shut the door after him, And said, I pray you, brethren, do not so wickedly. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. But the men put forth their hand, and pulled Lot into the house to them, and shut the door. And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.
Dia tonga ny anjely roa tao Sodoma nony hariva; ary Lota nipetraka teo am-bavahadin’i Sodoma; ary nony hitan’i Lota izy ireo, dia nitsangana izy hitsena azy; ka niankohoka tamin’ny tany izy. Ary hoy izy: Indro ankehitriny, tompoko ô, masìna ianareo, mivilia ato an-tranon’ny mpanomponareo, ka mitoera mandritra ny alina, ary sasao ny tongotrareo, dia hifoha maraina koa ianareo ka handeha amin’ny lalanareo. Fa hoy ireo: Tsia; fa eny an-dalambe no hatorinay mandritra ny alina. Ary nanery azy mafy izy; ka dia nivily tao aminy izy ireo ary niditra tao an-tranony; ary nanao fanasana ho azy ireo izy ka nanendy mofo tsy misy lalivay, dia nihinana izy ireo. Fa raha tsy mbola nandry izy ireo, dia nanodidina ny trano ny lehilahin’ny tanàna, dia ny lehilahin’i Sodoma, na antitra na tanora, dia ny vahoaka rehetra avy amin’ny lafiny rehetra; ary niantso an’i Lota izy ireo ka nanao taminy hoe: Aiza ireo lehilahy izay tonga tao aminao tamin’ity alina ity? avoahy atỳ aminay izy, mba hahafantaranay azy. Dia nivoaka teo am-baravarana hankeo amin’izy ireo Lota ka nakatony ny varavarana tao aoriany, ary hoy izy: Masìna ianareo, ry rahalahiko, aza manao faharatsiana toy izany. Indro ankehitriny, manana zanakavavy roa aho izay tsy mbola nahalala lehilahy; masìna ianareo, aoka havoakako atỳ aminareo izy ireo, ary ataovy aminy izay tsara eo imasonareo; fa amin’ireo lehilahy ireo ihany aza manao na inona na inona; fa izany no nidirany teo ambanin’ny aloky ny tafon-tranoko. Fa hoy ireo: Mialà eo. Ary hoy indray izy ireo: Ity lehilahy ity tonga vahiny hivahiny, nefa te-ho mpitsara! ankehitriny dia hataonay ratsy kokoa noho izy ireo ianao. Dia nanery mafy an-dralehilahy, dia an’i Lota, izy ireo ka nanakaiky handrava ny varavarana. Fa namoaka ny tanany ireo lehilahy ka nisintona an’i Lota ho ao an-trano teo aminy, ary nakatony ny varavarana. Ary nokapohiny fahajambana ireo lehilahy teo am-baravaran’ny trano, na ny kely na ny lehibe; ka dia sasatra nitady ny varavarana izy ireo.
Progressive Testing and the Tarrying Time
Fitsapana Miandalana sy ny Fotoan’ny Fiandrasana
Sister White talks about a progressive testing process in the time of Christ and in the time of the Millerites, illustrating a progressive testing process for us. In Early Writings, page 259, she says:
Miresaka momba ny fizotry ny fitsapana miseho tsikelikely tamin’ny andron’i Kristy sy tamin’ny andron’ny Millerita i Rahavavy White, ka maneho amin’izany ny fizotry ny fitsapana miseho tsikelikely ho antsika. Ao amin’ny Early Writings, pejy 259, hoy izy:
"Those who would not receive the message of John the Baptist could not be benefitted by the teachings of Jesus, neither could they be benefitted by the ministration of Christ in the Sanctuary above." She then says, "Those that did not receive the First Angel's Message could not be benefitted by the Second Angel's Message, neither could they be benefitted by the Midnight Cry."
“Ireo izay tsy nety nandray ny hafatr’i Jaona Mpanao Batisa dia tsy afaka nahazo tombontsoa tamin’ny fampianaran’i Jesosy, ary tsy afaka koa nahazo tombontsoa tamin’ny fanompoan’i Kristy tao amin’ny fitoerana masina any ambony.” Avy eo dia hoy izy: “Ireo izay tsy nandray ny Hafatry ny Anjely Voalohany dia tsy afaka nahazo tombontsoa tamin’ny Hafatry ny Anjely Faharoa, ary tsy afaka koa nahazo tombontsoa tamin’ny Antso tamin’ny Misasakalina.”
In that passage in Early Writings, 259, when the door is closed in the time of Christ, the Jews are in perfect darkness, blindness.
Ao amin’izany andalan-teny ao amin’ny Early Writings, 259, rehefa mihidy ny varavarana amin’ny andron’i Kristy, dia ao anatin’ny haizina tanteraka sy fahajambana ny Jiosy.
The Millerite history of the Second Angel is the history of Lot. The two angels come to town (June 1842), the Second Angel's Message arrives, and Lot has them tarry for the night (the Tarrying Time). There is a judgment, and then a door closes (October 22, 1844).
Ny tantaran’ny Milerita momba ny Anjely Faharoa dia ny tantaran’i Lota. Tonga ao an-tanàna ny anjely roa (Jona 1842), tonga ny Hafatry ny Anjely Faharoa, ary nampitoetra azy ireo nandritra ny alina i Lota (ny Fotoan’ny Fiandrasana). Misy fitsarana, ary avy eo mihidy ny varavarana (22 Oktobra 1844).
We will look at another biblical history where a tarrying time lines up with the Millerite History before pulling this together.
Handinika tantara ara-Baiboly iray hafa isika, izay ahitana fotoana fiandrasana mifandrindra amin’ny Tantaran’ny Millerita, alohan’ny hampifandraisantsika izany rehetra izany.
Moses, the Sanctuary, and the Tarrying Time
Mosesy, ny Tabernakely, ary ny Fotoan’ny Fiandrasana
The next history is Moses receiving instructions on building the sanctuary and the Law.
Ny tantara manaraka dia i Mosesy nandray ny toromarika momba ny fanorenana ny fitoerana masina sy ny Lalàna.
"Upon the seventh day, which was the Sabbath, Moses was called up into the cloud. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire. 'And Moses went into the midst of the cloud, and gat him up into the mount; and Moses was in the mount forty days and forty nights." Patriarchs and Prophets, 313, 314.
Tamin’ny andro fahafito, izay Sabata, dia nantsoina hiakatra ho ao anatin’ny rahona i Mosesy. Nisokatra teo imason’ny Isiraely rehetra ilay rahona matevina, ary ny voninahitr’i Jehovah dia niposaka toy ny afo mandevona. “Ary Mosesy dia niditra tao afovoan’ny rahona ka niakatra teo an-tendrombohitra; ary Mosesy dia tao an-tendrombohitra efa-polo andro sy efa-polo alina.” Patriarchs and Prophets, 313, 314.
The forty days' tarry in the mount did not include the six days of preparation.
Ny fijanonana efapolo andro teo an-tendrombohitra dia tsy nahatafiditra ireo enina andro fiomanana.
During this history, Moses spent 46 days receiving instructions on building the temple, paralleling the 46 years from 1798 to 1844 when the Lord raised up the Millerite temple, and the 46 years of Herod's reconstruction of the temple noted in John 2:20, as well as the 46 chromosomes of the human temple. During the six days, Joshua was with Moses, and together they ate manna and drank from the brook that descended out of the mount. Joshua did not enter the cloud with Moses but remained outside, eating and drinking daily while awaiting Moses' return, while Moses fasted during the forty days.
Nandritra izany tantara izany, Mosesy dia nandany 46 andro nandraisana toromarika momba ny fanorenana ny tempoly, mifanaraka amin’ireo 46 taona hatramin’ny 1798 ka hatramin’ny 1844 izay nananganan’ny Tompo ny tempolin’ny Millerita, sy ireo 46 taona nanaovan’i Heroda fanorenana indray ny tempoly araka ny voasoratra ao amin’ny Jaona 2:20, ary koa ireo chromosome 46 an’ny tempolin’olombelona. Nandritra ny enina andro, Josoa dia niaraka tamin’i Mosesy, ary niara-nihinana mana izy ireo sady nisotro tamin’ilay rano mikoriana nidina avy tao an-tendrombohitra. Tsy niditra tao amin’ny rahona niaraka tamin’i Mosesy i Josoa, fa nitoetra teo ivelany, nihinana sy nisotro isan’andro teo am-piandrasana ny fiverenan’i Mosesy, raha nifady hanina kosa i Mosesy nandritra ny efapolo andro.
During his stay in the mount, Moses received directions for building a sanctuary in which the divine presence would be specially manifested. 'Let them make Me a sanctuary; that I may dwell among them' (Exodus 25:8), was the command of God.
Nandritra ny nijanonany tany an-tendrombohitra, dia nandray toromarika i Mosesy momba ny fanorenana fitoerana masina iray, izay hanehoana amin’ny fomba manokana ny fanatrehan’Andriamanitra. “Ary asaovy manao fitoerana masina ho Ahy izy; mba hitoerako eo aminy” (Eksodosy 25:8), no didin’Andriamanitra.
This is where we find the number 46 associated with the building of the sanctuary.
Eto no ahitantsika ny isa 46 mifandray amin’ny fanorenana ny fitoerana masina.
We will read from Exodus and note a tarrying time in this story, as it prefigures the tarrying time in the time of Christ, the Millerites, and at the end of the world. The tarrying time produces the environment that allows the Midnight Cry to be proclaimed and to produce two classes of worshippers. Without the tarrying time, the dynamics of that history would not be in place for what the Lord wants to accomplish at the Midnight Cry. We must see what the tarrying time represents.
Hamaky ao amin’ny Eksodosy isika ka hanamarika ny fotoana fihatarana ao amin’ity tantara ity, satria mialoha làlana ny fotoana fihatarana amin’ny andron’i Kristy sy tamin’ny andron’ny Millerita ary amin’ny faran’izao tontolo izao izany. Ny fotoana fihatarana no mamorona ny toe-javatra ahafahana manambara ny Antso amin’ny Misasakalina sy ahafahany miteraka sokajin’olona mpivavaka roa. Raha tsy misy ny fotoana fihatarana, dia tsy ho eo ny firafitry ny zava-misy ao amin’izany tantara izany ho amin’izay tian’ny Tompo hotanterahina amin’ny Antso amin’ny Misasakalina. Tsy maintsy hitantsika izay asehon’ny fotoana fihatarana.
And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. . . . And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words. Exodus 24:1, 6-8.
Ary hoy Izy tamin’i Mosesy hoe: Miakara ho any amin’i Jehovah ianao sy Arona, Nadaba sy Abiho ary loholona fito-polo amin’ny Isiraely; ka mivavaha eny lavitra eny ianareo. . . . Ary Mosesy naka ny antsasaky ny rà ka nataony tao anaty lovia famafazana; ary ny antsasaky ny rà dia nafafiny tamin’ny alitara. Dia nalainy ny bokin’ny fanekena ka novakiny teo anatrehan’ny vahoaka; ary hoy ireo: Izay rehetra nolazain’i Jehovah dia hataonay, ka hankatò izahay. Ary Mosesy naka ny rà ka nafafiny tamin’ny vahoaka, dia hoy izy: Indro ny rà fanekena, izay nataon’i Jehovah taminareo momba ireo teny rehetra ireo. Eksodosy 24:1, 6-8.
This 46-day period, this Tarrying Time, is when the Lord is entering into covenant with a people.
Ity fe-potoana 46 andro ity, ity Fotoan’ny Fiandrasana ity, no idiran’ny Tompo amin’ny fanekena amin’ny vahoaka iray.
Did the Lord enter into covenant with the Millerites in this history? Yes.
Niditra tamin’ny fanekena tamin’ny Millerita ve ny Tompo tao anatin’ity tantara ity? Eny.
Did He enter into covenant with the Christian church at Pentecost in the time of Christ? Yes.
Niditra tao amin’ny fanekena tamin’ny fiangonana kristiana ve Izy tamin’ny Pentekosta tamin’ny andron’i Kristy? Eny.
So, this tarrying time is one of the waymarks of the Lord entering into covenant with a people.
Noho izany, io fotoana fiandrasana io dia iray amin’ireo mariky ny lalana anehoan’ny Tompo ny fidirany amin’ny fanekena amin’ny vahoaka iray.
And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud and gat him up into the mount: and Moses was in the mount forty days and forty nights. Exodus 24:12-18.
Ary hoy Jehovah tamin’i Mosesy: Miakara atỳ amiko any an-tendrombohitra, ka mitoera any; dia homeko anao ny vato fisaka sy ny lalàna ary ny didy izay efa nosoratako, mba hampianaranao azy. Dia niainga Mosesy mbamin’i Josoa mpanompony; ary Mosesy niakatra nankany an-tendrombohitry ny Tompo. Ary hoy izy tamin’ny loholona: Miandrasa anay eto ianareo mandra-piverinay atỳ aminareo; ary, indro, Arona sy Hora eo aminareo; raha misy olona manana raharaha, dia aoka ho any amin’izy ireo izy. Dia niakatra nankany an-tendrombohitra Mosesy, ary nisy rahona nanarona ny tendrombohitra. Ary ny voninahitr’i Jehovah nitoetra teo ambonin’ny tendrombohitra Sinay, ary ny rahona nanarona azy henemana; ary tamin’ny andro fahafito dia niantso an’i Mosesy avy tao afovoan’ny rahona Izy. Ary ny fahitana ny voninahitr’i Jehovah dia tahaka ny afo mandevona teo an-tampon’ny tendrombohitra teo imason’ny Zanak’Isiraely. Ary Mosesy niditra tao afovoan’ny rahona ka niakatra nankany an-tendrombohitra; ary Mosesy tao an-tendrombohitra efa-polo andro sy efa-polo alina. Eksodosy 24:12-18.
In the history of Moses, we see a tarrying time. During this time, the two tables symbolize the covenant, and the Lord is entering into covenant and giving Moses instructions on building the temple.
Ao amin’ny tantaran’i Mosesy dia hitantsika ny fotoan’ny fiandrasana. Mandritra izany fotoana izany, ny vato fisaka roa dia tandindon’ny fanekena, ary ny Tompo dia miditra amin’ny fanekena sady manome toromarika an’i Mosesy momba ny fanorenana ny tempoly.
From 1798 to 1844, those 46 years, the Lord was raising the Millerite temple so He might enter into covenant with modern Israel.
Nanomboka tamin’ny 1798 ka hatramin’ny 1844, nandritra ireo 46 taona ireo, ny Tompo dia nanangana ny tempolin’ny Milerita mba hahafahany miditra amin’ny fanekena miaraka amin’ny Isiraely maoderina.
The period we just read about with Moses and the tarrying time of the 70 elders is called Pentecost in biblical history—fifty days after Passover. The Lord instructed Israel to commemorate Pentecost forever. In the New Testament, Pentecost is a focus of the early Christian church, commemorating this very history. We find the same components at Pentecost in the time of Christ, in the history of the Millerites, and these components will be repeated at the end of the world.
Ny fotoana izay vao novakiantsika momba an’i Mosesy sy ny fotoana fiandrasan’ireo loholona 70 dia antsoina hoe Pentekosta eo amin’ny tantaran’ny Baiboly—dimampolo andro aorian’ny Paska. Nandidy an’i Isiraely ny Tompo mba hankalaza ny Pentekosta mandrakizay. Ao amin’ny Testamenta Vaovao, ny Pentekosta dia ivon-toeran’ny fiangonana kristiana voalohany, ho fahatsiarovana indrindra io tantara io. Hita indray ireo singa mitovy amin’izany tamin’ny Pentekosta tamin’ny andron’i Kristy, tao amin’ny tantaran’ny Millerita, ary haverina indray ireo singa ireo amin’ny faran’izao tontolo izao.
Pentecost and the Tarrying Time in the New Testament
Pantekosta sy ny Fotoana Fiandrasana ao amin’ny Testamenta Vaovao
Let us look at Pentecost from Luke 24:44-52, during the story of the road to Emmaus.
Andeha hojerentsika ny Pentekosta ao amin’ny Lioka 24:44-52, mandritra ny tantaran’ny lalana ho any Emaosy.
Earlier in Luke, the two disciples walking with Jesus ask Him to tarry with them. The Bible uses the word 'tarry.' There is a tarrying time marked there, but we want to mark a different tarrying time in this same history.
Tany am-piandohana ao amin’i Lioka, ireo mpianatra roa niara-nandeha tamin’i Jesosy dia nangataka Azy hitoetra aminy. Ny Baiboly dia mampiasa ny teny hoe “hitoetra.” Misy fotoana fiononam-ponenana voamarika eo, nefa isika kosa maniry hanamarika fotoana fiononam-ponenana hafa ao anatin’ity tantara ity ihany.
And he [Jesus] said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.
Ary hoy Izy [Jesosy] nanao taminy hoe: Ireo no teny nolazaiko taminareo, raha mbola teo aminareo Aho, fa tsy maintsy ho tanteraka izay rehetra voasoratra momba Ahy ao amin’ny lalàn’i Mosesy sy ao amin’ny mpaminany ary ao amin’ny Salamo. Dia nosokafany ny sainy hahalalany ny Soratra Masina. Ary hoy Izy taminy: Izao no voasoratra, ary toy izany no tsy maintsy nijalian’i Kristy sy nitsanganany tamin’ny maty tamin’ny andro fahatelo; ary mba hotorina amin’ny anarany amin’ny firenena rehetra ny fibebahana sy ny famelan-keloka amin’ny ota, manomboka ao Jerosalema. Ary ianareo no vavolombelon’izany zavatra izany. Ary, indro, Izaho maniraka ny teny fikasan’ny Raiko ho aminareo; fa mitoera ianareo ao an-tanànan’i Jerosalema mandra-piakanjoanareo hery avy any ambony.
The tarrying time is marked by the command to tarry in Jerusalem for power. This is where the empowerment of the message takes place for the Millerites.
Ny fotoana fiandrasana dia voamariky ny didy hiandry ao Jerosalema mandra-pahazo hery. Eto no anatanterahana ny fanomezam-pahefana ny hafatra ho an’ireo Millerita.
To tarry means to wait. "Blessed is he that waiteth." For what? The empowerment.
Ny hoe miandry dia midika hoe mitoetra am-piandrasana. “Sambatra izay miandry.” Inona no andrasana? Ny fanomezam-pahefana.
You cannot correctly understand the empowerment of the Midnight Cry unless you understand the tarrying time, where they are commanded to wait for that power. It is part of the story. To have the light set up behind you continue to shine, you must understand the whole history.
Tsy ho azonao tsara ny fanomezam-pahefana ny Antso Amin’ny Misasakalina, raha tsy azonao ny fotoana niandrasana, izay nandidiana azy ireo hiandry izany hery izany. Anisan’ilay tantara izany. Mba haharetan’ny fahazavana napetraka ao aorianao hanohy hamirapiratra, dia tsy maintsy azonao ny tantara manontolo.
You may not yet see where this is going, but tomorrow it will become clear.
Mety mbola tsy hitanao izay alehany izao, nefa rahampitso dia hazava izany.
The Three Prophecies and the Tarrying Time
Ny Faminaniana Telo sy ny Fotoana Fiandrasana
Three prophecies led the Millerites to a misconception that caused the tarrying time and the first disappointment. These prophecies are the same three that William Miller said he was given the commencement for: the 1335, the 2520, and the 2300 days.
Ny faminaniana telo no nitarika ny Millerites ho amin’ny fiheveran-diso izay niteraka ny fotoana niandrasana sy ny fahadisoam-panantenana voalohany. Ireo faminaniana ireo dia ilay telo ihany izay nolazain’i William Miller fa nomena azy ho fiandohana: ny 1335, ny 2520, ary ny 2300 andro.
If you understand that the tarrying time is a specific component of the Midnight Cry, you must ask what produced the tarrying time. It was these three time prophecies: the 1335, the 2520, and the 2300.
Raha takatrao fa ny fotoana niandrasana dia singa voafaritra manokana ao amin’ny Antso amin’ny Misasakalina, dia tsy maintsy manontany ianao hoe inona no namokatra izany fotoana niandrasana izany. Ireto faminaniana ara-potoana telo ireto no niteraka izany: ny 1335, ny 2520, ary ny 2300.
If you reject the prophecy of the 2520 and the 1335, you are denying the Midnight Cry and fall off the path to the wicked world below.
Raha lavinao ny faminaniana momba ny 2520 sy ny 1335, dia mandà ny Antso Mamatonalina ianao ka mianjera hiala amin’ilay lalana ho any amin’izao tontolo ratsy etsy ambany.
That is where we are heading with all this.
Izany no toerana izorantsika amin’izany rehetra izany.
They tarry because they are to wait for power from on high, and in the Millerite History, that power was the Midnight Cry.
Nijanona izy ireo satria tsy maintsy niandry hery avy any ambony, ary tao amin’ny Tantaran’ny Millerita, izany hery izany dia ny Antso Amin’ny Misasakalina.
But tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy. Luke 24:49-52.
Fa mitoera ao an-tanànan’i Jerosalema ianareo, mandra-panaovanareo fitafiana hery avy any ambony. Ary nentiny nivoaka hatrany Betania ireo, dia nanandratra ny tànany Izy ka nitso-drano azy. Ary raha mbola nitso-drano azy Izy, dia nisaraka taminy ka nakarina ho any an-danitra. Ary ireo niankohoka teo anatrehany, dia niverina ho any Jerosalema tamin’ny fifaliana lehibe. Lioka 24:49-52.
Bethany is a suburb of Jerusalem, about a mile and a half outside the city. In Jesus' day, this was a significant distance, as people walked everywhere.
Betania dia tanàna manodidina an’i Jerosalema, eo amin’ny iray kilaometatra sy sasany eo ivelan’ny tanàna. Tamin’ny andron’i Jesosy, dia halavirana lehibe izany, satria nandeha an-tongotra hatraiza hatraiza ny olona.
Bethany means 'House of the Poor.'
Betania dia midika hoe “Tranonn’ny Mahantra.”
Jesus' favorite place to be was Bethany, where Lazarus, Mary, and Martha lived.
Ny toerana tian’i Jesosy indrindra honenana dia i Betania, izay nonenan’i Lazarosy sy Maria ary Marta.
It is worth noting that the Triumphal Entry is the history Sister White uses to describe the Midnight Cry.
Marihina fa ny Fidirana amim-boninahitra no tantara ampiasain’i Rahavavy White mba hanehoana ny Antso amin’ny Misasakalina.
Before Jesus entered Jerusalem for the Triumphal Entry, He tarried in Bethany, the House of the Poor. There is a tarrying time that precedes the Triumphal Entry, just as there is a tarrying time that precedes the Midnight Cry. They are parallel histories, but we are still dealing with Luke 24:44-52 and waiting and tarrying in Jerusalem.
Talohan’ny nidiran’i Jesosy tao Jerosalema tamin’ny Fidirana amim-boninahitra dia nitoetra elaela tao Betania Izy, ilay Tranoben’ny Mahantra. Misy fotoan’ny fiandrasana izay mialoha ny Fidirana amim-boninahitra, tahaka ny misy koa fotoan’ny fiandrasana izay mialoha ny Antso amin’ny Misasakalina. Tantara mifanindran-dàlana izy ireo, nefa mbola miatrika ny Lioka 24:44-52 isika sy miandry ary mitoetra ao Jerosalema.
In Early Writings, page 247, speaking of the Millerite History, Sister White says:
Ao amin’ny Early Writings, pejy 247, raha miresaka momba ny Tantaran’ny Millerita, dia hoy i Rahavavy White:
"The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844."
Hitan’ireo diso fanantenana avy tamin’ny Soratra Masina fa tao amin’ny fotoana fiandrasana izy ireo, ary tsy maintsy niandry tamim-paharetana ny fahatanterahan’ny fahitana. Ilay porofo ihany izay nitarika azy ireo hiandry ny Tompony tamin’ny 1843 no nitarika azy ireo hanantena Azy tamin’ny 1844.
At the Midnight Cry, the Millerites had their understanding of the Scriptures opened.
Tamin’ny Antso Tamin’ny Mamatonalina, dia nosokafana tamin’ny Millerita ny fahatakaran’izy ireo ny Soratra Masina.
"The disappointed ones" from the first disappointment saw from the Scriptures that they were in the tarrying time, and the same evidence that led them to predict 1843 as the return of the Lord now proved 1844.
“Ireo izay diso fanantenana” tamin’ilay fahadisoam-panantenana voalohany dia nahita avy tamin’ny Soratra Masina fa tao anatin’ny fotoan’ny fiandrasana izy ireo, ary io porofo io ihany izay nitarika azy ireo haminany ny taona 1843 ho fiverenan’ny Tompo no nanaporofo ankehitriny ny taona 1844.
What had the Lord done for them? He opened their understanding. This is a parallel history to the disciples.
Inona no nataon’ny Tompo ho azy ireo? Nosokafany ny fahalalany. Tantara mitovy amin’ny an’ny mpianatra izao.
Jacob’s Tarrying Time and the Covenant
Ny Fijanonan’i Jakoba sy ny Fanekena
There is a tarrying time in the story of Jacob. This tarrying time illuminates many prophetic truths, though we will only touch on some of them.
Misy fotoana fiandrasana ao amin’ny tantaran’i Jakoba. Io fotoana fiandrasana io dia manazava fahamarinana ara-paminaniana maro, na dia ny sasantsasany amin’izany ihany aza no horesahintsika.
Genesis 28, beginning with verse 10, shows that the story of Jacob prefigures the end of the world. Jacob's sons represent the 144,000 at the end of the world.
Ny Genesisy 28, manomboka amin’ny andininy faha-10, dia mampiseho fa ny tantaran’i Jakoba dia tandindon’ny faran’izao tontolo izao. Ny zanakalahin’i Jakoba dia maneho ny 144,000 amin’ny faran’izao tontolo izao.
Jacob had sons from four women—two wives, Rachel and Leah, and two concubines. He had to work for his wives: 2520 days for Leah and 2520 days for Rachel. In Jacob's story, we see both 2520s, representing the Northern and Southern Kingdoms.
I Jakoba dia nanana zanaka tamin’ny vehivavy efatra—vadiny roa, dia Rahely sy Lea, ary vehivavy mpanompovavy roa. Tsy maintsy niasa ho an’ny vadiny izy: 2520 andro ho an’i Lea ary 2520 andro ho an’i Rahely. Ao amin’ny tantaran’i Jakoba dia hita ireo 2520 roa tonta, izay maneho ny Fanjakana Avaratra sy ny Fanjakana Atsimo.
Jacob is a symbol of the Millerite History and the 144,000. His story should provide light for us at the end of the world.
I Jakoba dia tandindon’ny Tantaran’ny Millerita sy ny 144 000. Ny tantarany dia tokony hanome fahazavana ho antsika amin’ny faran’izao tontolo izao.
And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed: And thy seed shall be as the dust of the earth, and thou shall spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. Genesis 28:10-15.
Dia niala avy tao Beri-seba Jakoba ka nandroso nankany Harana. Ary tonga teo amin’ny fitoerana anankiray izy ka nitoetra teo nandritra ny alina, fa efa nilentika ny masoandro; dia naka tamin’ny vato teo amin’izany fitoerana izany izy ka nataony ondana, ary nandry teo izy hatoritory. Ary nanonofy izy, ka indro, nisy tohatra natsangana tamin’ny tany, ary tonga hatrany an-danitra ny tampony; ary indro, ny anjelin’Andriamanitra niakatra sy nidina teo aminy. Ary, indro, Jehovah nitsangana teo amboniny ka nanao hoe: Izaho no Jehovah, Andriamanitr’i Abrahama rainao sy Andriamanitr’Isaka; ny tany izay andrianao dia homeko anao sy ny taranakao; ary ny taranakao ho tahaka ny vovoky ny tany; ary hihahaka miankandrefana sy miantsinanana sy mianavaratra ary mianatsimo ianao; ary aminao sy amin’ny taranakao no hitahiana ny firenena rehetra ambonin’ny tany. Ary, indro, Izaho momba anao ka hiaro anao amin’izay rehetra halehanao, ary hampodiko indray ho amin’ity tany ity ianao; fa tsy handao anao Aho mandra-panaoko izay nolazaiko taminao. Genesisy 28:10-15.
The Lord is entering into covenant with Jacob. When the Lord enters into covenant with Moses and Israel, there is a tarrying time; when He enters into covenant with Jacob, there is a tarrying time; when He enters into covenant with modern Israel in the Millerite History, there is a tarrying time; and when He enters into covenant with the Christian church at Pentecost, there is a tarrying time.
Ny Tompo dia miditra amin’ny fanekena amin’i Jakoba. Raha miditra amin’ny fanekena amin’i Mosesy sy Isiraely ny Tompo, dia misy fotoana fiandrasana; raha miditra amin’ny fanekena amin’i Jakoba Izy, dia misy fotoana fiandrasana; raha miditra amin’ny fanekena amin’i Isiraely maoderina ao amin’ny Tantaran’ny Millerita Izy, dia misy fotoana fiandrasana; ary raha miditra amin’ny fanekena amin’ny fiangonana kristiana tamin’ny Pentekosta Izy, dia misy fotoana fiandrasana.
In this story, during the tarrying time, the Lord opens the understanding of His people to His Word, symbolized by the ladder with angels ascending and descending—a symbol of communication between God and man.
Amin’ity tantara ity, mandritra ny fotoam-piandrasana, ny Tompo manokatra ny fahatakaran’ny olony ny Teniny, izay asehon’ilay tohatra iakaran’ny anjely sy fidinany—mariky ny fifandraisana eo amin’Andriamanitra sy ny olombelona.
And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.
Dia nifoha tamin’ny torimasony, Jakoba, ka hoy izy: Eto amin’ity toerana ity tokoa no itoeran’i Jehovah, nefa tsy fantatro izany. Dia raiki-tahotra izy ka nanao hoe: Endrey, mahatahotra ity toerana ity! Tsy hafa ity fa tranon’Andriamanitra, ary ity no vavahadin’ny lanitra. Genesisy 28:16, 17.
At the Midnight Cry, the Millerite virgins are waking up and becoming the House of God. He is entering into covenant with them, making them modern Israel.
Amin’ny Antso amin’ny Mamatonalina, ireo virijina Millerita dia mifoha ka tonga Tranon’Andriamanitra. Miditra amin’ny fanekena miaraka amin’izy ireo Izy, ka mahatonga azy ho Isiraely maoderina.
And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:18, 19.
Dia nifoha maraina koa Jakoba, dia nalainy ilay vato izay nataony ondana, ka naoriny ho tsangambato, ary nandrarahany diloilo ny tampony. Ary ny anaran’izany toerana izany dia nataony hoe Betela; fa Lozy no niantsoana izany tanàna izany tany aloha. Genesisy 28:18, 19.
"Luz" is changed. The Millerites were not God's people in 1798. The history of the Millerites is the history of how He enters into covenant with them and makes them His people, changing them from "Luz" to "Bethel."
“Lôzy” dia ovaina. Tsy olon’Andriamanitra ny Millerita tamin’ny 1798. Ny tantaran’ny Millerita dia ny tantaran’ny fomba nidirany tao amin’ny fanekena tamin’izy ireo sy nanaovany azy ho olony, ka nanovany azy avy amin’ny “Lôzy” ho “Betela.”
And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, So that I come again to my father's house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee. Genesis 28:20-22.
Ary Jakoba nivoady hoe: Raha Andriamanitra homba ahy ka hiaro ahy amin’izao lalana izorako izao, ary hanome ahy hanina hohanina sy fitafiana hotafina, ka hiverina amim-piadanana ho any an-tranon’ny raiko aho, dia Jehovah no ho Andriamanitro; ary ity vato izay naoriko ho tsangambato ity dia ho tranon’Andriamanitra; ary amin’izay rehetra homenao ahy dia homeko Anao tokoa ny ampahafolony. Genesisy 28:20-22.
Jacob's vow is entering into covenant. He asks God to keep him in the way—the Old Paths—and to give him bread to eat. The Millerites are to eat their own bread and not return to Protestant foolishness.
Ny voady nataon’i Jakoba dia fidirana ao amin’ny fanekena. Mangataka amin’Andriamanitra izy mba hitandrina azy amin’ny làlana—dia ny Làlana Taloha—ary hanome azy mofo hohanina. Ny Millerita dia tokony hihinana ny mofony ihany ka tsy hiverina amin’ny fahadalana protestanta.
If we continue to eat the bread God gives us, He will maintain His covenant with us. The bread and raiment in Jacob's vow symbolize the truths on the 1843 Chart, which Ellen White calls the Rock of Ages—the Old Paths and the bread.
Raha mbola manohy mihinana ny mofo omen’Andriamanitra antsika isika, dia hotanany ho mafy orina amintsika ny fanekeny. Ny mofo sy ny fitafiana ao amin’ny voadin’i Jakoba dia tandindon’ny fahamarinana eo amin’ny Tabilao 1843, izay antsoin’i Ellen White hoe Vatolampin’ny Mandrakizay—ny Lalana Taloha sy ny mofo.
"The ladder which Jacob saw in the night vision, the base of it resting upon the earth and the topmost round reaching unto the highest heavens; God himself above the ladder, and His glory shining upon every round; angels ascending and descending upon this ladder of shining brightness, is a symbol of constant communication kept up between this world and heavenly places. God accomplishes His will through the instrumentality of heavenly angels in continual intercourse with humanity. This ladder reveals a direct and important channel of communication with the inhabitants of this earth. The ladder represented to Jacob the world's Redeemer, who links earth and heaven together. Everyone who has seen the evidence and light of truth and accepts the truth, professing his faith in Jesus Christ, is a missionary in the highest sense of the word. He is the receiver of heavenly treasures, and it is his duty to impart them, to diffuse that which he has received." Fundamentals of Christian Education, 270.
“Ny tohatra izay hitan’i Jakoba tamin’ny fahitana amin’ny alina, ka ny fanambaniny nipetraka teo ambonin’ny tany ary ny ambaratonga tampony nahatratra ny lanitra avo indrindra; Andriamanitra tenany teo ambonin’ilay tohatra, ary ny voninahiny namirapiratra teo amin’ny ambaratonga rehetra; ny anjely niakatra sy nidina teo amin’io tohatry ny famirapiratana io, dia tandindon’ny fifandraisana tsy tapaka tazonina eo amin’ity tany ity sy ny fonenan’ny any an-danitra. Andriamanitra manatanteraka ny sitrapony amin’ny alalan’ny fanompoan’ny anjely any an-danitra, amin’ny fifandraisana mitohy amin’ny olombelona. Ity tohatra ity dia maneho fantsom-pifandraisana mivantana sy manan-danja amin’ny mponin’ity tany ity. Ilay tohatra dia naneho tamin’i Jakoba ny Mpanavotra izao tontolo izao, izay mampifandray ny tany sy ny lanitra ho iray. Izay rehetra efa nahita ny porofo sy ny fahazavan’ny fahamarinana ka manaiky ny fahamarinana, sady manambara ny finoany an’i Jesosy Kristy, dia misionera amin’ny hevitra ambony indrindra amin’izany teny izany. Izy no mpandray ny haren’ny any an-danitra, ary adidiny ny mampita izany, ny manaparitaka izay efa noraisiny.” Fundamentals of Christian Education, 270.
When He opens up their understanding in the tarrying time, He does so by sending angels up and down the ladder.
Rehefa hosokafany amin’ny andro fiandrasana ny fahalalan’izy ireo, dia manao izany Izy amin’ny fanirahana anjely miakatra sy midina eny amin’ny tohatra.
If you have received the truth, you have the responsibility to share it. If you fulfill your responsibility, you become the ladder—the channel of communication. We are called to be that channel.
Raha nandray ny fahamarinana ianao, dia manana andraikitra hizara izany. Raha tanterahinao ny andraikitrao, dia tonga ilay tohatra ianao—fantsona itondrana fifandraisana. Antsoina isika ho izany fantsona izany.
"The ladder represented Christ; he is the channel of communication between heaven and earth, and angels go to and fro in continual intercourse with the fallen race. The words of Christ to Nathanael were in harmony with the figure of the ladder, when he said, 'Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.' Here the Redeemer identifies himself as the mystic ladder, that makes communication possible between heaven and earth." Review and Herald, November 11, 1890.
Ny tohatra dia naneho an’i Kristy; Izy no fantson’ny fifandraisana eo amin’ny lanitra sy ny tany, ary ny anjely dia miakatra sy midina amin’ny fifaneraserana tsy tapaka amin’ny taranak’olombelona lavo. Ny tenin’i Kristy tamin’i Natanaela dia nifanaraka tamin’ny sarin’ilay tohatra, raha nanao hoe Izy: “Lazaiko aminareo marina dia marina tokoa: Hatramin’izao dia ho hitanareo ny lanitra misokatra sy ny anjelin’Andriamanitra miakatra sy midina eo ambonin’ny Zanak’olona.” Eto ny Mpanavotra dia manondro ny tenany ho ilay tohatra miafina ara-panahy, izay mahatonga ny fifandraisana eo amin’ny lanitra sy ny tany ho azo tanterahina. Review and Herald, November 11, 1890.
Jacob has a tarrying time; he tarries and dreams of the ladder, which represents the Lord opening the understanding of His Word to His people during the tarrying time. In this history, the Lord is entering into covenant with His people, taking them from Luz and making them Bethel—the House of God.
Jakoba dia manana fotoana fiandrasana; miandry izy ka manonofy ny amin’ilay tohatra, izay maneho ny Tompo manokatra ny fahatakarana ny Teniny ho an’ny vahoakany mandritra ny fotoana fiandrasana. Ao amin’ity tantara ity, ny Tompo dia miditra amin’ny fanekena miaraka amin’ny vahoakany, mitondra azy ireo hiala ao Lozy ka manao azy ho Betela—Tranon’Andriamanitra.
The channel of communication represented by the angels ascending and descending on the ladder, who is Christ, is also represented in Zechariah. Sister White comments on this in Review and Herald, July 20, 1897, though she uses a different symbol.
Ny lalam-pifandraisana asehon’ireo anjely miakatra sy midina eo amin’ny tohatra, izay i Kristy, dia aseho koa ao amin’i Zakaria. Maneho hevitra momba izany i Ranabavy White ao amin’ny Review and Herald, 20 Jolay 1897, na dia marika hafa aza no ampiasainy.
"The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne."
“Ireo voahosotra izay mitsangana eo anilan’ny Tompon’ny tany rehetra dia manana ny toerana izay nomena an’i Satana fahiny tamin’ny naha-kerobima mpiaro azy. Amin’ny alalan’ireo zava-manan’aina masina manodidina ny seza fiandrianany.”
What are the "holy beings"? Angels. "By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth." That is the ladder. Only, here Sister White is not going to use the ladder as the symbol.
Inona avy ireo “zava-mananaina masina”? Anjely. “Amin’ny alalan’ireo zava-mananaina masina manodidina ny seza fiandrianany no itohizan’ny Tompo ny fifandraisana tsy tapaka amin’ny mponina etỳ an-tany.” Izany no tohatra. Kanefa eto, Rahavavy White dia tsy hampiasa ny tohatra ho tandindona.
"The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God's Spirit, the agencies of evil would have entire control over men.
“Ny menaka volamena dia maneho ny fahasoavana izay itandreman’Andriamanitra ny jiron’ny mino ho feno, mba tsy hihovitrovitra sy ho faty. Raha tsy nararaka avy any an-danitra tamin’ny alalan’ny hafatry ny Fanahin’Andriamanitra io menaka masina io, dia ho eo ambany fanapahana tanteraky ny herin’ny ratsy ny olona.”
"God is dishonored when we do not receive the communications He sends us. Thus we refuse the golden oil He would pour into our souls to be communicated to those in darkness. When the call comes, 'Behold, the bridegroom cometh; go ye out to meet him,' those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God's Holy Spirit is asked for, if we plead, as did Moses, 'Show me thy glory,' the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. 'Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.' By receiving the bright beams of the Sun of Righteousness, God's children shine as lights in the world." Review and Herald, July 20, 1897.
Tsy omem-boninahitra Andriamanitra rehefa tsy raisintsika ireo hafatra ampitainy amintsika. Araka izany dia lavintsika ilay diloilo volamena izay tiany harotsaka ao amin’ny fanahintsika mba hampitaina amin’ireo ao amin’ny maizina. Rehefa tonga ny antso hoe: “Indro, avy ny mpampakatra; mivoaha hitsena azy,” izay tsy nandray ny diloilo masina, izay tsy nitahiry ny fahasoavan’i Kristy tao am-pony, dia hahita, tahaka ireo virijina adala, fa tsy vonona hihaona amin’ny Tompony izy. Tsy manana hery ao amin’ny tenany izy hahazoana ny diloilo, ka potika ny fiainany. Fa raha angatahina kosa ny Fanahy Masin’Andriamanitra, raha mifona isika tahaka ny nataon’i Mosesy hoe: “Asehoy ahy ny voninahitrao,” dia haely ao am-pontsika ny fitiavan’Andriamanitra. Amin’ny alalan’ireo fantsona volamena no hampitaina amintsika ilay diloilo volamena. “Tsy amin-kery, na amin-tsaina, fa amin’ny Fanahiko, hoy Jehovah, Tompon’ny maro.” Amin’ny fandraisana ireo taratra mamirapiratra avy amin’ny Masoandron’ny Fahamarinana dia mamirapiratra tahaka ny fanazavana eo amin’izao tontolo izao ny zanak’Andriamanitra. Review and Herald, 20 Jolay 1897.
In the story of Jacob, we have the story of the Millerite History. There is a tarrying time, and he sees the ladder representing communication between Heaven and Earth.
Ao amin’ny tantaran’i Jakoba no ahitantsika ny tantaran’ny Millerite. Misy fotoana fiandrasana, ary hitany ny tohatra izay maneho ny fifandraisana eo amin’ny Lanitra sy ny Tany.
Zechariah tells us about two golden pipes. A ladder has two primary rails, but Zechariah calls them two golden pipes.
Zakaria dia milaza amintsika ny amin’ny fantsona volamena roa. Ny tohatra dia manana andry lava roa lehibe, nefa Zakaria miantso azy ireny hoe fantsona volamena roa.
We are to receive the messages that come down from the ladder of Heaven and communicate them to others. If we do that, we become part of the ladder, part of the communication process.
Tokony handray ireo hafatra midina avy amin’ny tohatry ny Lanitra isika ka hampita izany amin’ny hafa. Raha manao izany isika, dia tonga ampahany amin’ilay tohatra, ampahany amin’ny fizotry ny fampitana.
Sister White ties this into the parable of the Ten Virgins.
Ampifandraisin’i Rahavavy White amin’ny fanoharana momba ireo Virijina Folo izany.
In the Millerite History, they were fulfilling the parable of the Ten Virgins. Jacob's tarrying time is the tarrying time of Matthew 25 and Habakkuk 2: "Though the vision tarry, wait for it."
Ao amin’ny Tantaran’ny Millerita, izy ireo dia nanatanteraka ny fanoharana ny amin’ny Virijina Folo. Ny fotoana niandrasan’i Jakoba dia ny fotoana fiandrasana ao amin’ny Matio 25 sy Habakoka 2 hoe: “Na dia mitaredretra aza ny fahitana, andraso ihany izany.”
The story of Jacob and Zechariah are the same tarrying times.
Ny tantaran’i Jakoba sy Zakaria dia samy fotoana fiandrasana mitovy.
The tarrying time marks, among other things, that the Lord is about to increase His followers' understanding of the Word of God. If you do not receive that Holy Oil, you are a foolish virgin.
Ny fotoana fiandrasana dia manamarika, ankoatra ny zavatra hafa, fa efa akaiky hampitombo ny fahatakaran’ireo mpanaraka Azy ny Tenin’Andriamanitra ny Tompo. Raha tsy mandray izany Menaka Masina izany ianao, dia virijina adala.
When you reach this history, when the door closes and you are a foolish virgin, Sister White says, "The saddest words that were ever heard, 'I knew you not.'"
Rehefa tonga amin’io tantara io ianao, rehefa mihidy ny varavarana ary virijina adala ianao, dia hoy i Rahavavy White: “Ny teny mampalahelo indrindra izay efa re hatramin’izay dia izao: ‘Tsy fantatro hianareo.’”
You cannot separate the tarrying time from the Midnight Cry. The tarrying time produces the outpouring of the Holy Spirit, which opens God's people's understanding to the Word at the Midnight Cry and provides the oil that distinguishes the wise from the foolish virgins.
Tsy azonao sarahina amin’ny Antso Mamatonalina ny fotoanan’ny fiandrasana. Ny fotoanan’ny fiandrasana no miteraka ny firotsahan’ny Fanahy Masina, izay manokatra ny fahatakaran’ny olon’Andriamanitra ny Teny amin’ny Antso Mamatonalina sady manome ny diloilo izay mampiavaka ny virijina hendry amin’ny virijina adala.
The Tarrying Time and Christ’s Crowning Miracle
Ny Fotoan’ny Fiandrasana sy ny Fahagagana Lehibe indrindra tamin’ny Fanamasinana an’i Kristy
There is a tarrying time when Christ performed His crowning act—raising Lazarus.
Misy fotoana fiandrasana, tamin’izay no nanaovan’i Kristy ny asa tampony indrindra—dia ny nananganany an’i Lazarosy.
Jesus received the message, "Lazarus is sick. Come, take care of him." But Jesus did not go immediately.
Jesosy dia nandray ny hafatra hoe: “Marary Lazarosy. Avia, karakarao izy.” Kanefa Jesosy tsy nandeha avy hatrany.
Sister White says the disciples stumbled over this. They wondered why He was not going to help His friend, or prove His power as the Messiah. But He tarried.
Milaza Fotsy dia milaza fa tafintohina tamin’izao ny mpianatra. Nanonofy izy ireo hoe nahoana Izy no tsy handeha hanampy ny sakaizany, na hanaporofo ny heriny amin’ny maha-Mesia Azy. Kanefa dia mbola niandry Izy.
"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." The Desire of Ages, 529.
“Tamin’ny nampahatarany ny fahatongavany tany amin’i Lazarosy, dia nanana fikasana feno famindram-po Kristy ho an’ireo izay tsy nandray Azy. Nijanona Izy, mba amin’ny fananganany an’i Lazarosy tamin’ny maty no hanomezany ny vahoakany mafy hatoka sy tsy mino porofo hafa indray fa Izy tokoa no ‘fitsanganana amin’ny maty sy fiainana.’ Tsy sitrany ny hahafoy ny fanantenana rehetra momba io vahoaka io, 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 hanome azy ireo porofo iray hafa indray fa Izy no Mpamerina amin’ny laoniny, Ilay hany afaka mampiharihary ny fiainana sy ny tsy fahafatesana. Izany no ho porofo tsy ho azon’ny mpisorona adika vilana. Izany no anton’ny nampahatarany ny fandehanany ho any Betania.” The Desire of Ages, 529.
He tarried to give them one more evidence that He had the ability to bring the dead to life. This crowning miracle, the raising of Lazarus, set the seal of God on His work and claim to Divinity. At the Midnight Cry, the Lord is raising up the wise virgins. This is an illustration of the sealing process. The Millerites were being sealed, providing an illustration of the sealing of the 144,000. The lesson of Lazarus is that Christ can take someone dead in trespasses and sins and bring them to life. In the passage of Lazarus, Christ defines death as sleep. They are all sleeping. He is tarrying. He will resurrect Lazarus, bringing them to life and placing His seal upon them. This is His crowning miracle. In our history, when He seals the 144,000, He lifts them up as an ensign. Zechariah says that ensign is as jewels in a crown. This is His crowning act.
Nijanona Izy mba hanome azy ireo porofo iray fanampiny fa nanana ny fahefana hampody ny maty ho amin’ny fiainana Izy. Io fahagagana fara tampony io, dia ny nananganana an’i Lazarosy tamin’ny maty, no nametraka ny tombokasen’Andriamanitra tamin’ny asany sy tamin’ny filazany ny maha-Andriamanitra Azy. Tamin’ny Antso amin’ny Mamatonalina, ny Tompo dia manangana ny virijina hendry. Izany dia fanoharana ny amin’ny fizotry ny fanombohan-kase. Nohombohina tombo-kase ny Millerita, ka nanome fanoharana ny amin’ny fanombohan-kase ny 144,000. Ny lesona avy amin’i Lazarosy dia izao: azon’i Kristy alaina izay olona maty ao anatin’ny fahadisoana sy ny ota ka haverina ho amin’ny fiainana. Ao amin’ny andalan-teny momba an’i Lazarosy, Kristy dia mamaritra ny fahafatesana ho torimaso. Matory avokoa izy rehetra. Miandry Izy. Hatsangany i Lazarosy, ka haveriny ho amin’ny fiainana izy ireo ary hapetrany eo aminy ny tombo-kaseny. Io no fahagagana fara tampony nataony. Ao amin’ny tantarantsika, rehefa manisy tombo-kase ny 144,000 Izy, dia asandrany ho famantarana izy ireo. Hoy Zakaria fa izany famantarana izany dia toy ny vato soa eo amin’ny satroboninahitra. Io no asa fametrahana satroboninahitra ataony.
With the outpouring and opening up of truth in the Millerite history, the tarrying time marks when the Lord opens up the truth. The ladder, with angels ascending and descending, is where the sealing process takes place.
Tamin’ny firotsahana sy ny fanokafana ny fahamarinana teo amin’ny tantaran’ny Millerita, ny fotoan’ny fahatarana no manamarika ny fotoana anokafan’ny Tompo ny fahamarinana. Ny tohatra, izay iakaran’ny sy idinan’ny anjely, no toerana anaovana ny asan’ny fanisiana tombo-kase.
The Triumphal Entry and the Midnight Cry
Ny Fidirana Tamim-boninahitra sy ny Antso Amin’ny Misasakalina
Now we look at the Triumphal Entry. Notice what Sister White compares the Triumphal Entry to in the Spirit of Prophecy, volume 4, page 250.
Ankehitriny dia hodinihintsika ny Fidirana Amim-boninahitra. Mariho izay ampitovin’i Rahavavy White ny Fidirana Amim-boninahitra aminy ao amin’ny Spirit of Prophecy, boky faha-4, pejy 250.
"The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ's triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, 'Blessed is he that cometh in the name of the Lord!' [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, 'Behold, the Bridegroom cometh!'"
Ny fitarainana tamin’ny misasakalina dia tsy dia nentina loatra tamin’ny alalan’ny ady hevitra, na dia mazava sy tsy azo lavina aza ny porofo avy amin’ny Soratra Masina. Nisy hery manosika niaraka taminy, izay nanetsika ny fanahy. Tsy nisy fisalasalana, tsy nisy fanontaniana. Tamin’ny fotoana nidiran’i Kristy tamim-boninahitra tao Jerosalema, ny olona izay nivory avy tany amin’ny faritra rehetra amin’ny tany mba hitandrina ny fety dia nirohotra nankany an-Tendrombohitra Oliva, ary raha niara-niditra tamin’ny vahoaka marobe izay nanaraka an’i Jesosy izy ireo, dia azon’ny aingam-panahin’izany ora izany ka nanampy nampitombo ny antso hoe: “Isaorana anie Izay avy amin’ny anaran’ny Tompo!” [Matio 21:9.] Toy izany koa, ireo tsy mpino izay nirohotra nankany amin’ny fivorian’ny Advantista—ny sasany noho ny fahalianana, ny sasany fotsiny mba haneso—dia nahatsapa ny hery mandresy lahatra izay niaraka tamin’ilay hafatra hoe: “Indro, avy ny Mpampakatra!”
The Triumphal Entry represents the Midnight Cry.
Ny Fidirana am-boninahitra dia maneho ny Antso amin’ny Misasakalina.
Let us read what Sister White says about the Triumphal Entry in The Youth Instructor, February 21, 1901.
Andeha hovakintsika izay lazain’i Rahavavy White momba ny Fidirana amim-pandresena ao amin’ny The Youth Instructor, 21 Febroary 1901.
"The time of Christ's entry into Jerusalem was the most lovely season of the year. The mount of Olives was carpeted with green, and the groves were beautiful with varied foliage. From the regions round about Jerusalem many people had come to the feast with an earnest desire to see Jesus."
Ny fotoana nidiran’i Kristy tao Jerosalema no vanim-potoana nahafinaritra indrindra tamin’ny taona. Rakotra maitso ny tendrombohitra Oliva, ary kanto ny saha hazo noho ny ravina samihafa loko sy endrika. Avy tany amin’ny faritra manodidina an’i Jerosalema no nahatongavan’ny olona maro ho amin’ny fety, sady nanana faniriana lalina hahita an’i Jesosy.
Why? Because, they heard about Lazarus.
Nahoana? Satria nahare ny amin’i Lazarosy izy ireo.
"The crowning miracle of the Saviour, in raising Lazarus from the dead, had had a wonderful effect upon the people, and a large and enthusiastic multitude was drawn to the place where Jesus was tarrying."
Ny fahagagana fara tampony nataon’ny Mpamonjy, tamin’ny nananganany an’i Lazarosy tamin’ny maty, dia nisy vokany mahagaga teo amin’ny vahoaka, ary vahoaka betsaka sady nafana fo no voasarika ho any amin’ilay toerana nitoeran’i Jesosy.
So, He is tarrying in Bethany before the Triumphal Entry.
Koa mitoetra ela Izy ao Betania alohan’ny Fidirana amim-boninahitra.
This refers to the Tarrying Time.
Izany dia manondro ny Fotoan’ny Fiandrasana.
"The afternoon was half spent when Jesus sent his disciples to the village of Bethphage, saying: 'Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.'
Efa saika lany ny tolakandro, raha naniraka ny mpianany ho any amin’ny vohitra Betifaga Jesosy ka nanao hoe: “Mankanesa any amin’ny vohitra tandrifinareo, ary miaraka amin’izay dia hahita boriky mifatotra ianareo, ary zanany eo aminy; vahao ireo, ka ento atỳ amiko. Ary raha misy olona hilaza zavatra aminareo, dia lazao hoe: Ny Tompo no mila azy; ary miaraka amin’izay dia halefany ireo.”
"This was the first time during His ministry that Christ consented to ride, and the disciples interpreted this as a sign that He was about to assert His kingly power and authority, and take His position on David's throne. Joyfully they executed the commission. They found the colt, loosed him, and brought him to Jesus, who sat upon him. As Jesus took His seat upon the animal, the air was filled with acclamations of praise and triumph. He bore no outward sign of royalty, wore no dress of state, nor was He followed by soldiers. But He was surrounded by a company excited with expectancy. He had just raised the dead. The people thought He was coming to be the Savior of Israel. Who were these people?
“Izao no voalohany nandritra ny asany no nanaovan’i Kristy fanekena hitaingina, ary ny mpianatra dia nandray izany ho famantarana fa efa haneho ny heriny sy ny fahefany maha-mpanjaka Azy Izy, ka handray ny toerany eo amin’ny seza fiandrianan’i Davida. Tamin-kafaliana no nanatanterahany ny iraka. Hitan’izy ireo ilay zanak’ampondra, novahany izy, ary nentiny teo amin’i Jesosy, izay nipetraka teo amboniny. Raha vao nandray ny toerany teo ambonin’ilay biby Jesosy, dia feno fiantsoana fiderana sy fandresena ny rivotra. Tsy nitondra famantarana ivelany momba ny maha-mpanjaka Izy, tsy nitafy fitafiam-panjakana, ary tsy nisy miaramila nanaraka Azy. Nefa Izy dia voahodidin’ny antokon’olona iray feno fanantenana mientanentana. Vao avy nanangana ny maty Izy. Nihevitra ny olona fa avy ho Mpamonjy ny Isiraely Izy. Iza ireo olona ireo?”
"Many flatter themselves that the hour of Israel's emancipation is at hand. In imagination they see the Roman army dispersed, and driven from Jerusalem, and the Jewish nation once more free from the yoke of the oppressor. From lip to lip the question passes, 'Will he at this time restore again the kingdom to Israel?' Many in the throng recall the word of the prophet: 'Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass.' Each strives to excel the other in responding to the prophetic past. The shout echoes from mountain and valley, 'Hosanna to the Son of David:'—the Midnight Cry—'Blessed is he that cometh in the name of the Lord; hosanna in the highest.'
Maro no mandoka tena ny tenany fa efa akaiky ny ora hahafahan’i Isiraely. Ao an-tsainy dia hitany fa miparitaka ny tafika romana ka voaroaka hiala ao Jerosalema, ary ny firenena jiosy dia indray mahazo fahafahana avy amin’ny ziogan’ny mpampahory. Avy amin’ny molotra mankamin’ny molotra no ifindran’ny fanontaniana hoe: “Haveriny indray va amin’izao andro izao ny fanjakana ho an’Isiraely?” Maro amin’ny vahoaka marobe no mahatsiaro ny tenin’ny mpaminany hoe: “Mifalia indrindra, ry zanakavavin’i Ziona; mihobia, ry zanakavavin’i Jerosalema; indro, ny Mpanjakanao avy ho anao; marina Izy sady mitondra famonjena; malemy fanahy sady mitaingina boriky.” Samy miezaka ny hifaninana amin’ny hafa avy ny tsirairay amin’ny famaliana ny lasa ara-paminaniana. Manakoako avy eny an-tendrombohitra sy eny an-dohasaha ny antso hoe: “Hosana ho an’ny Zanak’i Davida;”—ny Antso Misasakalina—“Isaorana anie Izay avy amin’ny anaran’ny Tompo; hosana any amin’ny avo indrindra.”
No mourning or wailing was heard in that procession. Those who had once been blind, but whose eyes had been healed by the Son of God, led the way.
Tsy nisy fisaonana na fitomaniana re tamin’izany filaharana izany. Ireo izay efa jamba taloha, nefa nositranin’ny Zanak’Andriamanitra ny masony, no nitarika ny lalana.
Who leads the way? Those who used to be Laodicean's.
Iza no mitarika ny lalana? Ireo izay fahiny dia Laodiseana.
"They pressed close to Jesus, while one whom He had raised from the dead led the animal He rode. Those once deaf and dumb, now healed, helped to swell the glad hosannas. Cripples, now walking, broke down palm branches and strewed them in His path.
Nifanety teo amin’i Jesosy izy ireo, raha ny anankiray izay natsangany tamin’ny maty kosa no nitari-dalana ny biby nitaingenany. Ireo izay marenina sy moana fahiny, nefa efa sitrana ankehitriny, dia nanampy nampitombo ny hosana feno hafaliana. Ireo nalemy tongotra, izay efa mandeha izao, dia nanapaka rantsan-drofia ka namafy izany teny amin’ny lalany.
"The leper, once shut out from society, was there, cleansed by the Saviour's power. He laid his garment in the path of the Saviour, exclaiming, 'O give thanks unto the Lord; for he is good: for his mercy endureth forever.'
Ilay boka, izay voaroaka tsy ho anisan’ny fiarahamonina fahiny, dia teo, voadio tamin’ny herin’ny Mpamonjy. Napetrany teo amin’ny lalan’ny Mpamonjy ny fitafiany, sady niantso hoe: “Misaora an’i Jehovah; fa tsara Izy; fa mandrakizay ny famindram-pony.”
"The healed demoniac was there, now in his right mind, adding his testimony: 'The Lord hath done great things for me, whereof I am glad.'
Teo ilay lehilahy efa sitrana tamin’ny demonia, ary efa tafaverina saina tsara, ka nanampy ny filazany hoe: “Efa nanao zava-dehibe ho ahy ny Tompo, ka mifaly aho amin’izany.”
"The restored dead were there, praising Him. The widow and the orphan told of His wonderful works. Little children, those healed of diseases, and those brought back from the grave, bestrewed the path of the Redeemer with palm branches and flowers."
Tao ireo natsangana tamin’ny maty, nidera Azy. Ilay mpitondratena sy ny kamboty nilaza ny asany mahagaga. Ireo zaza madinika, ireo nositranina tamin’ny aretina, ary ireo naverina avy tao am-pasana, dia namafy sampan-drofia sy voninkazo teny amin’ny lalana nodiavin’ny Mpanavotra.
So, Jesus tarries in the House of the Poor, referring to the Tarrying Time.
Koa Jesosy dia mitoetra ao amin’ny Tranon’ny Mahantra, izay manondro ny Fotoam-Piandrasana.
Why? Because He is about to pour out His Holy Spirit and open their understanding, referring to the Midnight Cry.
Nahoana? Satria efa hirotsaka ny Fanahy Masiny Izy ary hosokafany ny fahatakaran’izy ireo, manondro ny Antso amin’ny Mamatonalina.
In this story, He is coming as a King, referring to October 22, 1844. Does Jesus come to receive a kingdom on October 22, 1844? Yes.
Ao anatin’ity tantara ity, Izy dia tonga amin’ny maha-Mpanjaka Azy, izay manondro ny 22 Oktobra 1844. Tonga handray fanjakana ve Jesosy amin’ny 22 Oktobra 1844? Eny.
This is the Triumphal Entry, and there are those who will raise the Midnight Cry.
Izany no Fidirana amim-pandresena, ary misy ireo izay hanandratra ny Antso amin’ny Misasakalina.
Who are these people? They are those transformed by the power of Christ.
Iza moa ireo olona ireo? Izy ireo no ireo novain’ny herin’i Kristy.
The message of Christ's righteousness, His power to change us from blind to seeing, from dead to living, from leper to pure, is carried in the history of the Triumphal Entry, prefiguring the Midnight Cry. What carries that message?
Ny hafatry ny fahamarinan’i Kristy, dia ny heriny hanova antsika hiala amin’ny jamba ho mahita, hiala amin’ny maty ho velona, hiala amin’ny boka ho madio, no entin’ny tantaran’ny Fidirana am-pandresena, izay mialoha lalana ny Antso Amin’ny Misasakalina. Inona no mitondra izany hafatra izany?
What is Christ riding upon? An ass. It is the Message of Islam that carries the message of Christ's righteousness.
Inona no itaingenan’i Kristy? Boriky. Ny Hafatry ny Silamo no mitondra ny hafatry ny fahamarinan’i Kristy.
In 1840, the empowerment of the First Angel's Message was connected to the restraint of Islam. The First Message leads to the Second Message; they cannot be separated.
Tamin’ny taona 1840, ny fanomezana hery ny Hafatry ny Anjely Voalohany dia nifandray tamin’ny fameperana ny finoana silamo. Ny Hafatra Voalohany no mitarika ho amin’ny Hafatra Faharoa; tsy azo sarahina izy roa ireo.
The First Message carries the Second Message.
Ny Hafatra Voalohany no mitondra ny Hafatra Faharoa.
The First Message was confirmed when Islam was restrained, fulfilling prophecy. This confirmation empowered the First Angel's Message and led to the Protestants closing their doors against it.
Ny Hafatra Voalohany dia nohamafisina rehefa noferana ny finoana silamo, ka tanteraka ny faminaniana. Io fanamafisana io no nanome hery ny Hafatry ny Anjely Voalohany ary nitarika ny Protestanta hanidy ny varavarany nanoloana izany.
The closing of the doors by the Protestant churches was the rejection of the Message of Islam.
Ny fanidiana ny varavarana nataon’ireo fiangonana protestanta dia ny fandavana ny Hafatry ny Islam.
The Millerite history prefigures our history.
Ny tantaran’ny Millerita dia mialoha lalana ny tantarantsika.
The message of Christ's righteousness in the sealing time of the 144,000, when the Lord pours out His Holy Spirit and opens the Scriptures to the Laodicean's and lepers of Adventism, is again carried by the ass—the Message of Islam.
Ang mensahe ng katuwiran ni Cristo sa panahon ng pagtatatak sa 144,000, kapag ibinubuhos ng Panginoon ang Kaniyang Banal na Espiritu at binubuksan ang mga Kasulatan sa mga Laodiceano at mga ketongin ng Adventismo, ay muling dinadala ng asno—ang Mensahe ng Islam.
"In the summer and autumn of 1844 the proclamation, 'Behold, the Bridegroom cometh,' was given. The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord's appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, 'they that were ready went in with him to the marriage.' The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. . . ." The Great Controversy, 427
Tamin’ny fahavaratra sy ny fararano tamin’ny taona 1844 dia notorìna ny fanambarana hoe: “Indro, avy ny mpampakatra.” Tamin’izany no niseho mazava ireo sokajy roa asehon’ny virijina hendry sy ny virijina adala—sokajy iray izay niandrandra tamim-pifaliana ny fisehoan’ny Tompo, sady efa niomana tamin-kafanam-po mba hitsena Azy; ary sokajy iray hafa izay, voatariky ny tahotra sy nanao zavatra noho ny fanetsiketsehana tampoka, dia afa-po tamin’ny teoria momba ny fahamarinana, nefa tsy nanana ny fahasoavan’Andriamanitra. Ao amin’ilay fanoharana, rehefa tonga ny mpampakatra, dia “izay vonona no niara-niditra taminy ho ao amin’ny fampakaram-bady.” Ny fahatongavan’ny mpampakatra, araka izay aseho eto, dia mitranga alohan’ny fampakaram-bady. Ny fampakaram-bady dia maneho ny fandraisan’i Kristy ny fanjakany. . . . Ny Hery Mifanandrina Lehibe, 427
The Triumphal Entry is the King coming. On October 22, 1844, He receives the Kingdom. This is the Triumphal Entry.
Ny Fidirana amim-boninahitra dia ny fahatongavan’ny Mpanjaka. Tamin’ny 22 Oktobra 1844, dia mandray ny Fanjakana Izy. Izany no Fidirana amim-boninahitra.
It is in this time period that the two classes are being sealed into their fate.
Amin’izao vanim-potoana izao no anasiana tombo-kase ny anjaran’ireo antokon’olona roa ho amin’ny hiafarany.
"The proclamation, 'Behold, the Bridegroom cometh,' in the summer of 1844, led thousands to expect the immediate advent of the Lord. At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of Days in heaven, to the marriage, the reception of His kingdom. 'They that were ready went in with Him to the marriage: and the door was'—what?—'shut.' They were not to be present in person at the marriage; for it takes place in heaven, while they are upon the earth. The followers of Christ are to 'wait for their Lord, when He will return from the wedding.' Luke 12:36. But they are to understand His work, and to follow Him by faith as He goes in before God. It is in this sense that they are said to go in to the marriage." The Great Controversy, 427.
Ny fanambarana hoe: “Indro, tonga ny Mpampakatra,” tamin’ny fahavaratra taona 1844, dia nitarika an’arivony hiandry ny fihavian’ny Tompo tsy ho ela. Tamin’ny fotoana voatendry dia tonga ny Mpampakatra, tsy ho etỳ an-tany araka ny nantenain’ny olona, fa ho any amin’ny Fahagola amin’ny andro any an-danitra, ho amin’ny fampakaram-bady, dia ny fandraisany ny fanjakany. “Ary izay vonona dia niara-niditra taminy ho amin’ny fampakaram-bady; ary ny varavarana dia”—inona?—“nakatona.” Tsy tokony ho eo amin’ny fampakaram-bady amin’ny tenany izy ireo; fa any an-danitra no anaovana izany, raha mbola etỳ ambonin’ny tany kosa izy ireo. Ny mpanaraka an’i Kristy dia tokony “hiandry ny Tompony, rehefa hiverina avy any amin’ny fampakaram-bady Izy.” Lioka 12:36. Kanefa tokony hahatakatra ny asany izy ireo, ary hanaraka Azy amin’ny finoana raha Izy miditra eo anatrehan’Andriamanitra. Amin’izany heviny izany no ilazana fa miditra ho amin’ny fampakaram-bady izy ireo.” Ny Hery Mifandona Lehibe, 427.
Scriptural References to the Tarrying Time
Fanovozan-kevitra ara-paminaniana momba ny Fotoana Fiandrasana
A few Scriptures highlight the tarrying time. We will go through them quickly and close with a statement by Sister White.
Misy andinin-tSoratra vitsivitsy manasongadina ny fotoana iandrasana. Handalo azy ireo vetivety isika ary hamarana amin’ny fanambarana iray nataon-dRahavavy White.
While the bridegroom tarried, they all slumbered and slept. Matthew 25:5.
Raha nitaredretra ny mpampakatra, dia samy rendremana avokoa izy rehetra ka natory. Matio 25:5.
Right here, March 22, 1844, referring to the Tarrying Time.
Eto indrindra eto, ny 22 Martsa 1844, manondro ny Fotoan’ny Fiandrasana.
March 22, 1844, is not a prediction of Bible prophecy. It is the date the Millerites misunderstood, but it produced the first disappointment and marked the tarrying time.
Ny 22 Martsa 1844 dia tsy faminanian’ny Baiboly. Io no daty izay tsy azon’ny Millerita tsara, kanefa io no niteraka ny fahadisoam-panantenana voalohany sady nanamarika ny fotoana niandrasana.
The Scriptures do not claim that God produces the tarrying time. It is the people's misunderstanding that produces it: 'Though the vision tarry, wait for it, for it will not tarry, it does not lie.'
Ny Soratra Masina dia tsy milaza fa Andriamanitra no mamokatra ny fotoana fiandrasana. Ny tsy fahazoan’ny vahoaka azy no miteraka izany: “Na dia miandry aza ny fahitana, dia andraso izy; fa tsy hiandry izy, tsy mandainga izy.”
Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12, 13.
Sambatra izay miandry ka tonga amin’ny andro arivo amby telon-jato sy dimy amby telopolo. Fa mandehana amin’ny lalanao ianao mandra-pahatongan’ny farany; fa handry ianao, ary hitsangana amin’ny anjaranao amin’ny faran’ny andro. Daniela 12:12, 13.
You can read this two ways. Either way:
Azonao vakiana amin’ny fomba roa izao. Na amin’iza na amin’iza amin’ireo fomba ireo:
Blessed is he that waiteth, and blessed is he that cometh to the 1335. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.
Sambatra izay miandry, ary sambatra izay tonga amin’ny 1335. Fa mandehana amin’ny lalanao mandra-pahatongan’ny farany; fa hitsahatra ianao, ary hitsangana amin’ny anjaranao amin’ny faran’ny andro.
The blessing of coming to the 1335 is not just about reaching the end of the time prophecy. The 1335 ends in 1843 on the Chart. The blessing is not just the end of the prophecy, but the experience of the tarrying time. The blessing takes place between the Tarrying Time and October 22, 1844. This is where you are to wait. "Blessed is he who waiteth."
Ny fitahian-tsoa amin’ny fahatongavana amin’ny 1335 dia tsy mikasika fotsiny ny fahatratrarana ny faran’ny faminanian’ny fotoana. Ny 1335 dia mifarana amin’ny 1843 eo amin’ny Chart. Ny fitahian-tsoa dia tsy ny faran’ny faminaniana fotsiny, fa ny fanandramana ny fotoana fiandrasana. Ny fitahian-tsoa dia miseho eo anelanelan’ny Tarrying Time sy ny 22 Oktobra 1844. Eto no tokony hiandrasanareo. “Sambatra izay miandry.”
And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:18.
Koa noho izany dia hiandry Jehovah mba hiantrany anareo; koa noho izany dia hasandratra Izy mba hamindrany fo aminareo; fa Jehovah dia Andriamanitry ny fitsarana; sambatra izay rehetra miandry Azy. Isaia 30:18.
The waiting is from the Tarrying Time to October 22, 1844. If you are waiting for Him, you will be blessed.
Ny fiandrasana dia hatramin’ny Fotoan’ny Fiandrasana ka hatramin’ny 22 Oktobra 1844. Raha miandry Azy ianareo, dia hotahina.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Fa mbola ho amin’ny fotoana voatendry ny fahitana; fa amin’ny farany dia hiteny izy ka tsy handainga. Na dia miandry ela aza izany, dia andraso ihany; fa tsy maintsy ho avy izany, ka tsy hitaredretra. Habakoka 2:3.
It was the misunderstanding of the Millerites that brought about the tarrying time. The vision is for an appointed time—October 22, 1844. It is not going to lie, but you will think it tarries because of misunderstanding.
Ny tsy fahazoan-kevitry ny Millerita no nahatonga ny fotoana fiandrasana. Ny fahitana dia ho amin’ny fotoana voatendry—22 Oktobra 1844. Tsy handainga izany, nefa ianareo dia hihevitra fa maharitra izany noho ny tsy fahazoan-kevitra.
Did the Lord design the misunderstanding? Yes. Sister White says so.
Nataon’ny Tompo ho amin’izany tsy fifankahazoan-kevitra izany ve? Eny. Milaza izany i Ranabavy White.
The Lord produced the misunderstanding through the 1843 Chart. William Miller said he never conclusively stated 1843, but in 1843 the brethren asked him to remove the 'if' and mark 1843 as a waymark. Sister White says this is a prophetic waymark, a fulfillment of Habakkuk 2. This waymark, dogmatically marking 1843, produced the tarrying time.
Ny Tompo no nahatonga ny tsy fifankahazoana tamin’ny alalan’ny Tabilao 1843. Nilaza i William Miller fa tsy mbola nanambara tamin’ny fomba hentitra sy faratampony ny taona 1843 izy; nefa tamin’ny 1843 dia nangataka taminy ireo rahalahy mba hanaisotra ny hoe “raha” ka hanamarika ny 1843 ho mariky ny lalana. Hoy Rahavavy White fa mariky ny lalana ara-paminaniana izany, dia fahatanterahan’ny Habakoka 2. Io mariky ny lalana io, izay nametraka tamin’ny fomba dogmatika ny 1843, no nahatonga ny fotoana fiandrasana.
"Blessed are the eyes which saw the things that were seen in 1843 and 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.
Sambatra ny maso izay nahita ny zavatra izay hita tamin’ny 1843 sy 1844. Nomena ny hafatra. Ary tsy tokony hisy hataka andro amin’ny famerenana ny hafatra, fa tanteraka ny famantarana ny andro; tsy maintsy vita ny asa famaranana. Hisy asa lehibe hatao ao anatin’ny fotoana fohy. Tsy ho ela dia hisy hafatra homena araka ny fanendren’Andriamanitra, izay hitombo ho antso mafy. Ary amin’izany i Daniela dia hitsangana eo amin’ny anjarany, mba hanome ny fanambarany. Manuscript Releases, boky faha-21, 437.
Notice Daniel 12:12, 13: "Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days."—"Blessed is he that comes to the 1335. Blessed is he that comes to 1843," that is verse 12.
Mariho ny Daniela 12:12, 13: “Sambatra izay miandry ka tonga amin’ny arivo sy telonjato amby dimy amby telopolo andro.”—“Sambatra izay tonga amin’ny 1335. Sambatra izay tonga amin’ny 1843,” izany no andininy faha-12.
Verse 13:
Andininy 13:
But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12, 13.
Fa mandehana amin’ny lalanao ianao mandra-pahatongan’ny farany; fa hitsahatra ianao, ary hitsangana ao amin’ny anjaranao amin’ny faran’ny andro. Daniela 12:12, 13.
Sister White ties together verses 12 and 13, saying the blessing of the 1335 is fulfilled in 1843 and 1844. It is not about a point in time, but about those who wait for the Triumphal Entry into Jerusalem by Christ, recognize the angels ascending and descending on the ladder, and enter into covenant with the Lord as He gives them the two tables of the covenant.
Nampifamatotra ny andininy faha-12 sy faha-13 i Rahavavy White, ka milaza fa tanteraka tamin’ny taona 1843 sy 1844 ny fitahian’ny 1335. Tsy mikasika teboka iray amin’ny fotoana izany, fa mikasika ireo izay miandry ny fidirana amim-boninahitra nataon’i Kristy tao Jerosalema, mahafantatra ireo anjely miakatra sy midina eo amin’ny tohatra, ary miditra amin’ny fanekena amin’ny Tompo raha Izy manome azy ireo ny vato fisaka roa misy ny fanekena.